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A new genus of Baetidae is described from Southeast Asia, Procerobaetis gen. nov. It has a wide distribution reaching from Indonesia (Sumatra) to the Philippines. Two new species are described from Indonesia, P. leptobranchius gen. et sp. nov. and P. petersorum gen. et sp. nov., and one new species from the Philippines, P. freitagi gen. et sp. nov. Procerobaetis gen. nov. is characterized by having seven pairs of elongate, apically pointed gills. At least gills I and II are very slender with strongly extended points, which is unique in Baetidae. Similar gills were described from Leptophlebiidae. Procerobaetis gen. nov. is further characterized by having long, slender legs with extended, slender and slightly bent claws. The antennae posess remarkable spines at the outer, lateral margin, which are maximally developed on segments IX–XI of the flagellum. No spines are present on the posterior margins of abdominal tergites I–VI. COI sequences were obtained from all three of the new species. The genetic distances (Kimura 2-parameter) between these species are between 13% and 20%. Very limited genetic distances of 0% to 1% were found between specimens of the same species. The occurrence of two different species in the same area of Sumatra is discussed.
Nothochodaeus marsupialis Paulsen, new species (Coleoptera: Ochodaeidae), is described from Aceh Province, Indonesia, on the island of Sumatra. The species possesses deep abdominal cavities behind a shield-like central process, as well as rows of conical tubercles laterally on the second and third ventrites. These structures have not been found in any other members of the genus or family.
Alternative education or teaching radicalism? New literature on Islamic education in Southeast Asia
(2009)
This review article focuses on three recent publications on Islamic education in Southeast Asia. While two are monographs on South Thailand and Myanmar/ Burma, one is a collection of essays on Indonesia, Malaysia, South Thailand, Cambodia, and the Southern Philippines. All works highlight local, regional and international educational networks, as well as their connections to the Indian subcontinent and the Middle East. Based chiefly on first-hand fieldwork, the works deliver an up-to-date and detailed picture of current discussions and developments regarding Islamic education in Southeast Asia. Key words Education ; Islam ; Southeast Asia ; Indonesia ; Malaysia ; Thailand ; Myanmar
In dengue-endemic countries such as Indonesia, Zika may be misdiagnosed as dengue, leading to underestimates of Zika disease and less foreknowledge of pregnancy-related complications such as microcephaly. Objective: To assess the attitudes of frontline physicians in a dengue-endemic country toward testing for Zika infection among patients with dengue-like illnesses. Methods: A cross-sectional online survey was conducted among general practitioners (GPs) in Indonesia. The survey assessed their attitude and also collected sociodemographic data, characteristics of their medical education, professional background, and workplace, and exposure to Zika cases. A two-step logistic regression analysis was used to assess possible variables associated with these attitudes. Results: A total of 370 GPs were included in the final analysis of which 70.8% had good attitude. Unadjusted analyses suggested that GPs who were 30 years old or older and those who had medical experience five years or longer had lower odds of having a positive attitude compared to those who aged younger than 30 years and those who had medical experience less than five years, OR: 0.58; 95%CI: 0.37, 0.91 and OR: 0.55; 95%CI: 0.35, 0.86, respectively. No explanatory variable was associated with attitude in the fully adjusted model. Conclusion: Our findings point to younger GPs with a shorter medical experience being more likely to consider testing for Zika infection among their patients presenting with dengue-like illnesses. Strategic initiatives may be needed to enhance older or longer-experienced physicians' capacity in diagnosing Zika infection.
Zika virus (ZIKV) infection, a public health emergency of international concern, has recently been confirmed in Indonesia. However, to date, there has been no study to assess how prepared healthcare workers in Indonesia are to confront this emerging infectious disease. The aim of this study was to assess the attitudes of medical doctors in Indonesia towards ZIKV infection and its associated explanatory variables. A cross-sectional self-administered online survey was conducted from 3 May to 3 June 2016 in Aceh province, Indonesia. A pre-tested questionnaire was used to collect data on doctors’ attitudes towards ZIKV infection and a range of explanatory variables (basic demographic data, professional characteristics, workplace characteristics and facilities, and medical experience related to ZIKV infection). Associations between attitude and explanatory variables were assessed using multiple-step logistic regression. We received 631 responses, 424 (67.19%) of which were included in the final analysis. Approximately 64% (271) of doctors had a poor attitude towards ZIKV infection. Experience considering ZIKV infection as a differential diagnosis and attendance at a national conference was associated with a good attitude, with odds ratios (OR) of 3.93 (95% confidence interval [CI]: 1.15–13.49) and 1.69 (95% CI: 1.03–2.76), respectively. Unexpectedly, doctors who had attended an international conference and those working at places that had molecular diagnostic (polymerase chain reaction based testing) facilities had lower odds of having a good attitude (OR: 0.35 [95% CI: 0.15–0.84] and 0.42 [95% CI: 0.19–0.95], respectively). In conclusion, the attitude towards ZIKV infection is relatively poor among doctors in Aceh. Therefore, strategies for enhancing their capacity to respond to ZIKV infection are needed. The survey concept and tools were well accepted by the participants of this study, suggesting that this rapid assessment could be rolled out across the Indonesian archipelago and elsewhere to identify and regionally differentiate unmet needs of disease and outbreak preparedness.
Indonesia is a multicultural and multireligious nation whose heterogeneity is codified in the state doctrine, the Pancasila. Yet the relations between the various social, ethnic, and religious groups have been problematic down to the present day, and national unity has remained fragile. In several respects, Christians have a precarious role in the struggle for shaping the nation. They are a small minority (about 9% of the population) in a country predominantly inhabited by Muslims; in the past they were interconnected in manifold ways with the Dutch colonial government; they exert great influence in economy and the military, and constitute the majority of the population in some parts of the so-called Outer Islands (such as Flores, Sumba, and Timor), which are characterized by an attitude fraught with ambivalence towards the state apparatus perceived as ‘Javanese’ and ‘Muslim’. In the aftermath of the former president Suharto’s resignation and in the course of the ensuing political changes – in particular the independence of East Timor – Christians were repeatedly discredited for allegedly posing a threat to Indonesian unity, and have been involved both as victims and perpetrators in violent regional clashes with Muslims that claimed thousands of lives. Since the beginning of the new millennium the violent conflicts have lessened, yet the pressure exerted on Christians by Islamic fundamentalists still continues undiminished in the Muslim-majority regions. The future of the Christians in Indonesia remains uncertain, and pluralist society is still on trial. For this reason the situation of Christians in Indonesia is an important issue that goes far beyond research on a minority, touching on general issues relating to the formation of the nation-state.
On 15 August 2005, when the Republic of Indonesia and the Free Aceh Movement (Gerakan Aceh Merdeka, GAM) signed the Memorandum of Understanding (MoU) in Helsinki, Finland, it was considered yet another uncertain attempt at putting an end to Indonesia's thirty years of conflict in its westernmost province, Aceh. After a historically unprecedented reconstruction process that followed the tsunami of December 2004 and two orderly elections in 2006/2007 and 2009, Aceh’s peace process is not only still on track, but widely considered a role model for ending protracted civil wars by means of political participation and autonomy regulations. This article reviews past developments that have led to the reconfiguration of Aceh's political landscape and seeks to illustrate the most recent developments in GAM's transformation from an independence movement to an Indonesian local political party.
The present study focuses on specific aspects in the organization of teaching religion in Indonesia. It analyses the position of religion within the Indonesian Basic Law, consequential legislation, and educational policies. How does this framework translate into national and regional policies pertaining to the emergence, institutionalization, and organization of the Hindu class and the Hindu education system in Bali from 1945 to 2008?
Muslim majority Indonesia constitutes an interesting laboratory for doing fundamental research on religious plurality and transformations of religion. The model of organizing the religion class in Indonesia is rooted in a specific historical, socio-cultural, political, and legal context, which is fundamentally different to European models of religious education. In addition, in contrast to classical Islam and modern Islamic states, Indonesia recognizes Asian religions as equal in status with the religions of the book. Besides Islam and Christianity, Hindu Dharma and Buddhism were recognized as state funded religions in 1965. This recognition had important consequences for the Indonesian model of organizing five confessional religion classes and faith-based education systems.
The Balinese are a rare case of a religious and ethnic minority being simultaneously an ethnic and religious majority. Therefore, the Balinese provide an outstanding case to analyze how Indonesia’s religious and educational policies do deal with that particular ethnic and religious minority. In addition, how do the Balinese themselves use the constitutional and legal framework to establish the Hindu religion class in public schools and a private Hindu education system from the level of pre-school to higher education?
A qualitative examination was conducted basing on a combination of theoretical and empirical investigations. The province of Bali and three educational institutions were chosen, because the Balinese were the reformers of Indonesian Hindu Dharma and the inventors of the Hindu education system. As the study focuses on constitutional and legal contexts of the Hindu class and the Hindu education system, teachers’ professional education, and composition of curricula and textbooks, a qualitative approach was applied combining ethnographic fieldwork and case study research. In consequence, the subject positions the study in the academic disciplines of Religious Studies and Area Studies. Data were collected through bibliographical surveys and fieldwork.
The amended 1945 Basic Law and consequential legislation give the same right to state sanctioned religions. The state is based on “One Supreme Lordship” prescribing national monotheism or monism. Indonesia’s spirited statehood is based on a religious, but not confessional interpretation. In addition, the strategy to manage religious plurality is authoritarian, as positive freedom of religion is limited to six state-funded religions, whereas negative religious freedom is not provided for. Despite the equal status of the six state funded religions, discriminative practices prevail with regard to funding those Asian religions. Notwithstanding, the Muslim majority Pancasila state can serve a model function for countries with illiberal politics in the Muslim world.
The first objective of strategic and educational policies is to mould a citizen who has faith in God, follows the commands of God, and has morals. The dimension of spiritual intelligence in education is a particular Indonesian dimension of education, which Indonesian educational planners added to the UNESCO standards of student-centered learning throughout life. Indonesia organizes the religion class and faith-based education systems in a confessional but pluralistic style. The citizens are required to attend the religious class in the religion they adhere to instructed by a teacher of the same belief from elementary to higher education. In addition, the religious mark is a compulsory item in the school report, and whether a pupil/student stays back or is promoted to the next level depends, amongst other factors, on how the religion teacher grades the student.
Unlike the Muslim or Christian based education systems, the Hindu education system is still marginal and minuscule. Its funding is discriminative. Funding and expansion are linked to national policies, and the personal networks of Hindu agents are given the mandate to organize the Hindu administration and education system.
The list of the species of Hoya R.Br. occurring on the Indonesian island of Sumatra is updated and the type citation is clarified. Sixteen taxa are added to the latest checklist. Hoya danumensis subsp. amarii S.Rahayu & Rodda subsp. nov., H. rigidifolia S.Rahayu & Rodda sp. nov., H. solokensis S.Rahayu & Rodda sp. nov., and H. sumatrana S.Rahayu & Rodda sp. nov. are newly described. Hoya parviflora Wight, H. parvifolia Schltr., and H. purpureofusca Hook. are lectotypified.
In the second half of February 2014, Odonata were searched for nine days on Bali andfour days on Lombok, the western Lesser Sundas, Indonesia. One species, Orthetrum chrysishas been for the first time recorded for Bali and six species, Nosostictaemphyla, Idionyx murcia, Brachydiplax chalybea, Agrionoptera insignis, Neurothemisramburii, Rhyothemis phyllishave been for the first time recorded for Lombok. The previous lit-erature concerning the two islands is analysed. To the moment, 55 Odonata species (3 unidentified) are known for Bali and 39 for Lombok, although the actual faunas of both islands are supposed to be equally rich, and further studies on Lombok are necessary. Odonata faunas of Bali and Lombok mirror each other in respect of high shares,29 and 23%, of Odonata species ranging to the west and east of the two islands, respectively. Efficiency of Lombok Strait as a biogeographical boundary was estimated as high as 0.6, so Wallace Line is of importance for Odonata. Some diagnostic characters of N. emphyla, N. ramburii, R. phyllis phyllisand Procordulia sambawanaand a taxo-nomical situation around Prodasineura autumnalisand P. humeralis, which is not justified biogeographically, are discussed. Short notes on habitats and assemblages of Odonata are added.