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Die Untersuchungen zum modernen Theater in Indonesien haben sich bislang weitgehend mit den Bühnen befasst, die, von gelegentlichen Abstechern abgesehen, zumeist in den Metropolen spielen.
Ziel der Arbeit war es daher, mit dem Teater Keliling ein Ensemble vorzustellen, das als einziges konsequent seit nunmehr 39 Jahren mit seinen Theaterstücken in ganz Indonesien gastierte und gastiert und damit dem Bild der Theaterszene in der Zeit der Orde Baru und der Reformasi eine weitere Facette hinzuzufügen.
Biografische Verknüpfungen der Gründungsmitglieder mit den Theatermachern der sechziger und siebziger Jahre des letzten Jahrhunderts, wie Noer oder Wijaya, verdeutlichen, wie eng verflochten die Theaterszene in Jakarta in dieser Zeit war.
Die Arbeit hat dargelegt, dass sich Rudolf Puspa zur Gründung einer reisenden Truppe zu einer Zeit entschloss, da die wirtschaftliche Existenz so vieler professioneller Theatergruppen in Jakarta nicht gewährleistet war.
Die Geschichte des Teater Keliling hat ihm Recht gegeben. Die Entwicklung eines Kooperationsmodells mit lokalen Theatergruppen in vielen Teilen Indonesiens und die enge Zusammenarbeit mit kommunalen Kultusbehörden als langfristige Strategie sicherten dem Theater das Überleben.
Zu dieser Strategie gehören auch Theaterworkshops und Schauspielunterricht an Schulen und Universitäten, die in doppelter Hinsicht für Nachwuchs sorgen, zum einen als Mitwirkende und zum anderen als interessiertes Publikum.
Die Arbeit macht auch deutlich, dass ein merkbarer Zuschauerrückgang zu verzeichnen ist. Es muss offen bleiben, ob dies ein allgemeines Phänomen ist oder spezifisch für das Teater Keliling.
Das Repertoire des Teater Keliling ist, sieht man von den Produktionen der Stücke Puspas ab, ein Abbild des Programms anderer, stationärer Theater. Obwohl Syrna und Puspa das Theater auch als Unterhaltungsmedium betrachten, sind ihnen politische Themen wichtig. Beide sehen im Theater ein Mittel zur Charakterbildung und zum Aufbau einer zivilen Gesellschaft.
Dies zeigt sich auch in der Auswahl des Stückes Bendera Setengah Tiang für die Tournee im September 2011. Seine Textgeschichte nimmt in der Arbeit mehr Raum ein, als ursprünglich vorgesehen.
Sie zeigt die historische Verbindung, die über das Gedicht Negeri Para Bedebah geradewegs zu Rendras Stück Mastodon dan Burung Kondor und seinem Gedicht Sajak Burung-Burung Kondor in die siebziger Jahre des letzten Jahrhunderts reicht.
Ein weiterer Teil der Arbeit widmete sich der Feldforschung während einer Tournee des Teater Keliling im September 2011. Er hat die Praxis der lokalen Kooperationen gezeigt. Gleichermaßen wird aber auch deutlich, wie das Umfeld das künstlerische Schaffen von Regisseur und Akteuren beinflusst.
Dennoch hat die Arbeit, auch bedingt durch den zeitlich vorgegebenen Rahmen, zahlreiche Archivalien zur Geschichte des Teater Keliling unbearbeitet lassen müssen. Dieser Tatasache ist sich der Autor bewusst.
Besonders die Theaterstücke von Rudolf Puspa, aber auch der Bereich der Theater – Workshops, verdienen Aufmerksamkeit und bieten Raum für weitere weitere Untersuchungen.
This dissertation examines the language of politics of leading figures of the ex-Free Aceh Movement or Gerakan Aceh Merdeka‟ (GAM) leading figures in selected Aceh media during the 2012 gubernatorial election campaign. By analyzing their symbolic acts, topic selection, campaign methods, and campaign locations as reported in five selected Aceh media, I demonstrate the process of ex-GAM political rhetoric in the post-conflict election setting. The mixed method approach used in the dissertation includes the following: grounded, content analysis, case study, and rhetorical analysis. Data were collected from three local daily broadsheet newspapers (Serambi Indonesia, Rakyat Aceh and Harian Aceh) and two online news portals (The Atjeh Post and The Globe Journal). The research found that ex-GAM political rhetoric was deeply divided into two opposing political camps: the Irwandi camp as the incumbent independent and the PA camp as the challenger from a newly-established local political party. Both camps highlighted the importance of expressive symbolic acts, such as explaining and making promises in their campaigns. Irwandi introduced more varied, specific, practical, and concrete topics in its rhetoric with diverse and less formal campaign methods that appealed to those who envision a prosperous future in Aceh. By contrast, PA employed general, unrealistic, and abstract topics in its rhetoric with less attractive and more formal campaign methods that appealed to emotional and historical romanticism. In relation to ex-GAM political rhetoric and campaign locations, both focused on the traditional regions in northeast Aceh or in the conflict-sensitive regions where most of their loyalists reside, and on big regencies/cities where the potential voters live. However, during the campaign Irwandi appeared less frequently in ethnically diverse locations, whereas PA appeared more in non-traditional regions such as the previously isolated and less-developed regions in the central highlands and southeast regions of Aceh. In this way they highlighted the rhetoric of economic and infrastructure development and that of unity in diversity taking into account the multi-ethnicity of the voters. In terms of overall media appearances, except in The Atjeh Post, where Muzakir Manaf from PA was dominant, Irwandi Yusuf was the most-reported ex-GAM during the election campaign in the selected media. Finally, the available evidence seems to suggest that Irwandi‘s language of politics was rhetorically more attractive than that of other ex-GAM leaders.
This study explores literary representations of gender and sexuality in contemporary Malaysian Popular Fiction in English (MPFE) written by Malay Muslim authors that are published in between the years 2010 to 2020. It questions why gender and sexuality are considered sensitive topics and the public discussion of these topics is deemed taboo by some Malay Muslim traditionalists and contemporary scholars of Malay literature. Previous studies suggests that Islamic rules and regulations influence the Malaysian Malays worldview. Its sacred book, the Quran, has established clear-cut prohibitions against any sexual indulgence among its believers. Muslim writers must learn to restrict themselves from indulging in sexual writings in order to prevent them from intentionally or unintentionally arousing their readers’ sexual fantasies that may lead both parties to sinning. However, at the end of the twentieth century, many factors such as the impact of modernisation through scientific and industrial revolution on Malaysian society, the influence of Western Humanities theories among local intellects, and the introduction of Internet culture have contributed tremendously to the dramatic social changes in Malaysia. These changes are reflected heavily in its literary culture. In recent years, the Malay people’s awareness of their body and individuality is heightened. There is a surge of curiosity among contemporary Malay Muslims about their gender and sexuality and they would want a discussion. Following this development, the first objective of this study is to provide the latest discussion on gender and sexuality in MPFE by Malay Muslim authors. The second objective is to provide observations on how MPFE authors employ their literary strategies to approach aspects of gender and sexuality in their literary works. It pays attention to how writers express their acceptance, negotiations, and/or rejections towards the dominant “normative” or “common” values in the Malay society with regards to their body and sexuality. Using textual analysis to examine one novel and six short stories from the MPFE genre, this paper cross-examines Malay literary theories on sexual and erotic literature available in Pengkaedahan Melayu (Malay Methodology), Persuratan Baru (Genuine Literature), as well as Western theoretical approaches in Postcolonialism, Postmodernism and Feminism on gendering system and sexuality, in its aim to explain the growing interest in the topics in spite of the red-tape around sexual taboos in Malaysian literature.
„Bhinneka Tunggal Ika“ „Einheit in der Vielfalt“ – schon aus dem Staatsmotto Indonesiens wird einer der Grundkonflikte des größten in einer Nation zusammengefassten Inselarchipels der Erde ersichtlich: Es herrscht ein Widerspruch zwischen der natürlichen Heterogenität des Landes, das aus rund 13.000 Inseln besteht, die von 300 verschiedenen Ethnien bewohnt werden, und seinem Anspruch, einen stabilen Einheitsstaat zu bilden. Weiterhin stellt sich die Frage nach der geeigneten Verwaltungsform für ein derartiges Land. Diese Frage wurde von den meisten der bisherigen Machthaber in einer eindeutigen Weise beantwortet: Indonesien verfügt über eine lange zentralistische Tradition, die mit den präkolonialen Königreichen auf dem Gebiet des heutigen Indonesiens begann, sich mit der Verwaltungsstruktur des niederländischen Kolonialreiches „NiederländischIndien“ fortsetzte und im unabhängigen Indonesien unter der autoritären Herrschaft der ersten beiden Präsidenten Soekarno und Soeharto ihren vorläufigen Höhepunkt fand. Zwischenzeitliche Bemühungen, das Land zu dezentralisieren, wurden zumeist nur halbherzig durchgeführt und blieben im Ansatz stecken. ... Diese Arbeit soll sich mit einem wichtigen Teilphänomen der otonomi daerah – der neuen „regionalen Autonomie“ – beschäftigen, nämlich mit der Neugründung von Verwaltungseinheiten (also Provinzen, Distrikten und kreisfreien Städten) – oftmals mit den Schlagwörtern pemekaran („Aufblühen“) oder pembentukan („[Heraus]-Bildung“) bezeichnet – die in den Jahren seit Ende der SoehartoHerrschaft förmlich auszuufern schienen. Den Fokus meiner Analyse möchte ich auf die jeweiligen Ursachen und Beweggründe für diese Prozesse legen. Dabei soll ein bisher noch etwas vernachlässigter Ansatz, der über die offiziell vorherrschenden politischen, administrativen und ökonomischen Erklärungsansätze hinausgehen möchte und vor allem nach sprachlichen, kulturellen, ethnischen, religiösen und historischen Faktoren hinter der Gründung neuer administrativer Einheiten sucht (vgl. z.B. Nothofer 2006), weiterverfolgt und kritisch hinterfragt werden. Anhand dreier Fallstudien, die sich mit entsprechenden Entwicklungen in den Regionen Banyumas, Tapanuli und Sulawesi Selatan (Sulsel) beschäftigen, sollen dazu die jeweiligen offiziellen Begründungsansätze der lokalen Politiker den Meinungsäußerungen aus der Bevölkerung, die sich z.B. in Internet-Foren finden, gegenübergestellt werden. Die Fallstudien wurden mit Bedacht ausgewählt, da möglichst verschiedene Fälle miteinander verglichen werden sollen: Ein Dezentralisierungsprozess auf der indonesischen Hauptinsel Java wird Fällen auf den Inseln Sumatra und Sulawesi gegenübergestellt; die jeweiligen Begründungsansätze für die pemekaran-Prozesse sind untereinander z.T. sehr verschieden; und es werden zwei bisher friedlich verlaufene Prozesse einem Fall gegenübergestellt, in dem es zu Ausbrüchen von Gewalt kam. Darüber hinaus befinden sich die verschiedenen vorgestellten Fälle in einem unterschiedlichen Entwicklungsstadium mit unterschiedlichen Erfolgsaussichten. Besonders im Falle Sulsels, einer Region, in der die otonomi daerah besonders weitreichende und vielfältige Auswirkungen hatte, stellte sich dabei das Problem der Abgrenzung des Themenbereichs. Um den Rahmen dieser Arbeit nicht zu sprengen, habe ich mich auf pemekaran-Prozesse und damit in irgendeiner Weise zusammenhängende Konflikte auf dem (ehemaligen) Territorium der Provinz Sulsel beschränkt, während auf andere Folgen der Dezentralisierung, wie beispielsweise die Diskussion über die Einführung der Scharia, des islamischen Rechts, in Sulsel (vgl.z.B. Pradadimara/Burhaman 2002, Donohoe 2004), nicht weiter eingegangen wird. Im Schlusskapitel dieser Arbeit sollen Gemeinsamkeiten und Unterschiede der verschiedenen Fälle herausgearbeitet werden, so dass ersichtlich wird, ob sich der von mir verfolgte Grundansatz dieser Arbeit zur Analyse von Dezentralisierungsprozessen in Indonesien generell eignet. In einem abschließenden Ausblick soll eine These über den Einfluss der pemekaran-Prozessen auf den nationalen Zusammenhalt aufgestellt sowie ein Szenario für die Zukunft des indonesischen Staates hinsichtlich seines administrativen Aufbaus und seiner nationalen Einheit entworfen werden.
Quo vadis Papua: case study of special autonomy policies and socio-political movements in Papua
(2021)
This research discusses socio-political movements in Papua as a result of the implementation of special autonomy policies (Otsus) by the government for almost two decades. Theoretically, indigenous Papuans should support it but in empirical reality, Otsus has been considered "fail" by the indigenous Papuan people because there are still many problems that have not been resolved by Otsus. This negative response indicates public dissatisfaction towards the development planning process in Papua. This dissertation aims to examine these issues; why these policies and development plans failed and are protested, why protests against them are prolonged, how do protests develop into social movements, and whether indigenous Papuan movements can be classified as social movements. The study uses qualitative approach, through case study methods. Data are collected through interviews, observations and documentation studies. The research finds that the presence of Otsus in Papua in addition to being a source of new conflict, also triggers conflicts in the form of protests and resistance movements against the government of Indonesia, both physical and political. This research discovers that, indeed the Otsus management has succeeded in changing the face of Papua because of the many physical projects but the development of human aspects and supporting instruments has not been touched at all. Thus, only a small percentage of indigenous Papuans feel the benefits of Otsus, while most of them are still struggling. This paper finds that protests against Otus are due to the growing resentments from the community so long as their demands are not met. This study suggests that the presence of the state in Papua through the Otsus policy must be re-evaluated. The state must ensure that in the Otsus era, the indigenous Papuans should not be marginalized, so that aspirations for the welfare of all indigenous Papuans through Otsus can be realized.
This study examines the political contestation among Malay Professional Satirists (MPS) through their selected political satire works between 2011-2018. Political satire challenges those in power and is often regarded as fake news and libel. Therefore, political satirists tend to be frequently subject to legal action and are accused of disrupting national harmony. However, there is another group within the social and cultural community, which I call Social and Cultural Professionals (SCP), who also use satire but are supported by the government. This group frequently received financial benefits from the state and are at lower risk of suffering legal consequences. These contrasting conditions raise several important questions: who are the Malaysian Professional Satirists? Who are the targets of MPS in their satirical work? Why do MPS satirise them? And why do the MPS still produce political satire despite the potential legal consequences? Therefore, this study attempts to identify the characters, themes, and issues the MPS highlight; it also considers the reasons and motivations that political satirists have for creating such allegedly controversial works. Malaysia’s Reformasi movement and the booming use of the internet in 1998 mobilised multiple alternative social movements, mainly through art-related activities. Art workers, NGOs, as well as musical and cultural groups, protested creatively against the UMNO-BN ruling regime. Creative protests that employed satire and humour somehow succeeded in attracting a significant proportion of the public to follow political and current issues, especially youths in universities who had been depoliticised with the inception of the University and University College Act (AUKU 1979). This study establishes a point of view that political satire is a fun, loose, free form of resistance, contrasting with formal procedural democracy. The previous literature proposes that the study of Malaysia’s political system should focus on formal political procedures, especially election and representation. However, the study of political satire vis-à-vis democratisation is often neglected and thus such studies are scarce, which might have resulted from how satire is strictly discussed in terms of language and media. There has been a growing interest in how satirist and satirical works are regarded; hence, this study attempts to fill a gap in research on political satire in Malaysia. In contrast, democratisation is often discussed in terms of history, politics, anthropology, sociology, and economics. This qualitative study presents a comprehensive account of interviews with four (4) art workers identified as MPS, as based on appropriate criteria. Each informant had either partaken in alternative social movements or faced legal action from authorities or, indeed, both. In this study, the Theory of Contestation and Two-Social Reality serves as a primary framework to lead to an understanding of the contestation of power in Malaysia through political satire. This study further intends to broaden the knowledge of political satire and humour in the study of democratisation, adding to the existing literature, particularly outside formal political procedures.
This study investigates a historical event that occurred during the Indonesian Revolution as depicted in Indonesian historical films and argues that these films not only attempt to depict the past but also use the past as a means of social commentary, teaching moral insight, and historical reinforcement. The historical films selected are The Long March (Darah dan Do’a) (1950) and Mereka Kembali (1972). Both films deal with the Long March event experienced by the troops of the Siliwangi Division in 1948. These troops were previously assigned to infiltrate Yogyakarta and its surrounding areas. They were instructed to march back to their original base in West Java as a part of the military strategies to confront the Dutch during the Indonesian Revolution, also known as the Indonesian War of Independence. This event became known as the Long March of the Siliwangi Division. This study examines not only the representation of the past or the texts of the films but also the production process, which includes the motivations of the filmmakers and the public reception when the films were screened for the public at the time—in 1950 and 1972, respectively. This approach provides a broader and richer dimension, valuable insights into the behind-the-scenes process of making the selected historical films, and essential information about the public reception of the films. From the production point of view, there are two main reasons for making these historical films: personal reason and social engagement. Further, the military also plays a vital role in these historical film productions. From the historical representation aspect, these two films depict the events of the Long March of the Siliwangi Division as a journey full of various obstacles and difficulties, such as harsh terrain, lack of food, battles against the Dutch, and internal disputes with fellow Indonesians: Darul Islam. From the reception aspect, the audience’s point of view, these films provide several representations that meet their expectations about the Long March of the Siliwangi Division. However, the audience disagrees with some of the other representations. Finally, the study revealed that historical films are potential vehicles for telling, interpreting, entertaining, legitimating and preserving the past. In addition, this study has a vital implication for reopening the tradition of Indonesian film studies and reigniting attention to old films.
Thomas Bowrey, who was an employee of the British colonial government, visited the Malay-speaking region at the end of the 17th century and published a dictionary of Malay (1701) which consists of 12,683 headwords. It is one of the oldest and largest collections of data on this language, which was the first language of the people he came into contact with while travelling through the Malay Peninsula, spending most of his time in harbours along its west coast. Malay, which was spoken in the various trading centres of this area (e.g. Penang, Malacca), had long previously begun to develop into a form of lingua franca during Bowrey’s stay there due to the fact that traders, especially those from Arabic countries (beginning in the 12th century), China (from the 15th century onwards), Portugal (since 1511), the Netherlands (since 1641), and less so from England, came into contact with Malays speaking their local dialects in the various trading posts in Malaya and probably began to become acquainted with the trade-language variant. Thus, Bowrey must have observed and recorded elements of both.
The data he collected is not limited to Malay variants spoken in coastal areas, but includes material from dialects which he encountered during his travels throughout the Malay Peninsula, though without, however, describing the locations in which he took notes on the lexicon and clauses. Not all of his material was written into manuscript form during his stay in Southeast Asia. A large part of his notes taken in situ were prepared for publication during his long journey home. His notes, which were used to print his dictionary, are in part kept in British libraries. Most of the material accessible to the public was studied during the preparation of this thesis.
Earlier works on this dictionary are quite limited in scope. They deal with very specific aspects such as the meanings of headwords found between the letters A and C (Rahim Aman, 1997 & 1998), and the work of Nor Azizah, who deals with the lexical change found in Bowrey’s dictionary between D and F, and syntactic and sociolinguistic aspects (Mashudi Kader, 2009), and collective nouns by Tarmizi Hasrah (2010). This study will discuss Bowrey’s dictionary as a whole in order to describe its contribution to our knowledge of linguistic and non-linguistic facts in 17th century Malaya. Besides analysing Malay synchronically, this thesis also deals with historical-comparative questions and asks whether Bowrey contributes to our knowledge of the changes to the Malay language between the 17th and 21st centuries.
In order to answer the research questions, this study not only relies on the dictionary in its entirety, but also on the notes found in British libraries as well as other material on early Malay, such as the Pigafetta list (1523), Houtman (1598–1603), and the Wilkinson dictionary (1901) as a complement to Bowrey’s dictionary; at the same time, the Malay Concordance Project (online), the SEAlang Project (online), Kamus Besar Bahasa Indonesia (online), and Kamus Dewan Edisi Keempat (2007) will represent modern Malay. It should be borne in mind that in contrast to the Thomas Bowrey dictionary (TBD), Kamus Dewan Edisi Keempat (KDE4) does not hold information on colloquial forms of Malay, many of which reflect features of lingua franca Malay. This study is divided into two different branches, namely the consideration of synchronic aspects and historical comparative aspects.
Finally, this study concludes that the Malay language in Thomas Bowrey’s dictionary is heavily influenced by both external and internal factors prevalent to the 17th century. The Malay language recorded in the Thomas Bowrey dictionary is very similar to modern Malay. The similarities between the Malay language of the 17th century and the Malay language of today are considerable, even though there are, of course, still some notable variances.