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Relevant bibliographies by topics / Nationalism – Indonesia – History

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Academic literature on the topic 'Nationalism – Indonesia – History'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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Journal articles on the topic "Nationalism – Indonesia – History"

1

Fakih, Farabi. "Akar-akar Kanan daripada Nasionalisme Indonesia: Nasionalisme Jawa dalam Konteks Kesejarahannya." Lembaran Sejarah 11, no. 1 (April 6, 2017): 37. http://dx.doi.org/10.22146/lembaran-sejarah.23782.

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This papers explores the thoughts of Javanese nationalists during the early phase of Indonesian nationalism. It will specifcally look into the ideas of Tjipto Mangoenkoesoemo and Noto Soeroto as prototypes of new nationalist sentiments that grew during a period of intense revolutionary fervor, marked by the rise of marxism and fascism throughout the world. By looking at these factors, it wants to situate the global roots of Indonesian nationalism and contextualize Indonesian nationalist history within the global development of the early twentieth century.

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Pohlman, Annie. "WOMEN AND NATIONALISM IN INDONESIA." Historia: Jurnal Pendidik dan Peneliti Sejarah 12, no. 1 (July 23, 2018): 13. http://dx.doi.org/10.17509/historia.v12i1.12114.

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Indonesia was established 65 years ago, but the progress of Indonesian nasionalism had not yet done when the independence was proclaimed. The nationalism movement in Indonesia has been growing since the early of the 20th century until today because nationalism is not static but it always changing. In the nationalism development process, women always play the basic and important role. However, in many academic discourses discussing the nationalism history, women are neglected most of the time. Women participation in the nationalism movement is rarely discussed. The gender relation and its association with the development of Indonesia development are also neglected most of the time. Therefore, women role in the nationalism movement and the women interest tend to be removed. However, women always play the central role in the nationalism movement, such as in the beginning of the 20th century, during the colonialism government and Japanese era, the Revolution era against the Dutch, and the regime of Soekarno and Soeharto era. In this article, I will focus my discussion on the women movement development since the 1920s and their role in the Reformation movement and Indonesia nationalism. This article will discuss: (1) the first discussion starts with the summary of the women movement and nationalist movement background in the twentieth century; (2) the second discussion is about the development of women movement in the Reformation era; and (3) finally, I will explore some issues that affect the discussion of the women and nationalism in the Reformation Era – the Indonesian nationalism developed by the Government utilizing the women’s body and sexuality for achieving their goal is the central issue in the discussion about the form of Indonesia nationality.

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Cipta, Samudra Eka. "Nationalism of History Education: A Perspective on Indonesian History Text Books." IJECA (International Journal of Education and Curriculum Application) 3, no. 1 (April 9, 2020): 14. http://dx.doi.org/10.31764/ijeca.v3i1.2034.

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The journey of the Indonesian Nation has begun since the historical period which means that the Indonesian Nation has begun to recognize the tradition of writing as an effort to record the history of its ancestors. The development of the Indonesian nation continues to experience dynamics in each period. From these dynamics then there is an effort to strengthen and unite the Indonesian Nation through nationalism. Nationalism in Indonesia began in 1901-1920 or known as the Early Period of the Indonesian Movement with the marking of movement organizations both oriented towards education and politics. The history of Nationalism in Indonesia is not limited to the Era of Movement but continues to move today. Historical education was born and departed through the History of the Development of the Indonesian Nation. Of course, in the historiography of the Indonesian people is full of records of the struggle of how the founding fathers of the nation fought to establish the Republic of Indonesia through bloodshed. Certainly the essence of Historical Education is how efforts to increase the values of nationalism are presented in the form of historiography. This research has problem formulation which consists of (1) how is the development of historiography in Indonesia?,(2) how is nationalism related to history textbooks, (3) how is the concrete form of nationalism in historical education?.

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Alfaqi, Mifdal Zusron. "Melihat sejarah nasionalisme Indonesia untuk memupuk sikap kebangsaan generasi muda." Jurnal Civics: Media Kajian Kewarganegaraan 13, no. 2 (December 31, 2016): 209–16. http://dx.doi.org/10.21831/civics.v13i2.12745.

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In the globalized era and the fragile nation, it is necessary for us to look backward (to learn) the history of Indonesian nationalism. It is due to the fact that in this era a lot of young generation tends to forget and choose to become competitive individuals and then ignore their nationality. Many young generations were trapped in temporary hedonism and rejected national spirit in the name of personal objectives. From the formation of Indonesian nationalism perspective, the role of young generation is inseparable such as Sumpah Pemuda (Youth Pledge). Accordingly, by considering the history of Indonesia nationalism, it is necessary for young generation to have an attitude as well as behave in the context of nationality.

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Wie, Thee Kian. "Understanding Indonesia: the Role of Economic Nationalism." Journal of Indonesian Social Sciences and Humanities 3, no. 1 (December 5, 2018): 55–79. http://dx.doi.org/10.14203/jissh.v3i1.46.

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In this paper it is argued that economic nationalism in Indonesia, in its variousmanifestations, has been an important factor in determining particular economicpolicies since Indonesias independence up to the present. These economic policiesparticularly related to the ownership of productive assets owned by foreigners orby residents considered to be foreign, particularly Dutch business interests before1957 and the ethnic Chinese, including Sino-Indonesians, and to the economicfunctions performed by foreigners or by foreign residents. Focusing on one factoralone to understand Indonesia, specifcally Indonesias economic policies over time,is necessarily arbitrary and subjective. However, looking at Indonesias moderneconomic history since independence through the prism of economic nationalismdoes to an important degree explain or highlight the major considerations underlyingparticular economic policies of the Indonesian government because they re?ectedIndonesias national aspirations or national interests.

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Fasseur, C., and D. H. A. Kolff. "II. Some Remarks on the Development of Colonial Bureaucracies in India and Indonesia." Itinerario 10, no. 1 (March 1986): 31–56. http://dx.doi.org/10.1017/s0165115300008974.

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A systematic comparison of the development of modern bureaucracies in India and Indonesia during the colonial era has never been made. No equivalent of the excellent work done by J.S. Furnivall on the colonial administration in Burma and Java is available. Yet, much of what he said is useful for the subject of this paper and we shall therefore lean heavily on him. It would be an overstatementto say that Indians before the Second World War felt interested in the events and developments in Indonesia. In the other direction that interest surely existed. We need only to recall the deep impact the Indian nationalist movement made upon such Indonesian nationalists as Sukarno.‘The example of Asian nationalism to which Indonesians referred most often was the Indian one.’ This applies for instance to the Congress non-cooperation campaign in the early 1920s. Indonesian nationalists could since then be classified as cooperators and non-cooperators, although for them the principal criterion was not the wish to boycott Dutch schools, goods and government officials(such a boycott actually never occurred in colonial Indonesia)but the refusal to participate in representative councils such as the Volksraad(i.e. People's Council).

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Menchik, Jeremy. "Productive Intolerance: Godly Nationalism in Indonesia." Comparative Studies in Society and History 56, no. 3 (July 2014): 591–621. http://dx.doi.org/10.1017/s0010417514000267.

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AbstractSince democratization, Indonesia has played host to a curious form of ethnic conflict: militant vigilante groups attacking a small, socially marginal religious sect called Ahmadiyah. While most scholars attribute the violence to intolerance by radicals on the periphery of society, this article proposes a different reading based on an intertwined reconfiguration of Indonesian nationalism and religion. I suggest that Indonesia contains a common but overlooked example of “godly nationalism,” an imagined community bound by a shared theism and mobilized through the state in cooperation with religious organizations. This model for nationalism is modern, plural, and predicated on the exclusion of religious heterodoxy. Newly collected archival and ethnographic material reveal how the state's and Muslim civil society's long-standing exclusion of Ahmadiyah and other heterodox groups has helped produce the “we-feeling” that helps constitute contemporary Indonesian nationalism. I conclude by intervening in a recent debate about religious freedom to suggest that conflicts over blasphemy reflect Muslim civil society's effort to delineate an incipient model of nationalism and tolerance while avoiding the templates of liberal secularism or theocracy.

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Fida, Imanuddin Abil, and Benny Prasetiya. "The Role of Islam in Shaping the Idea of Indonesia." AJIS: Academic Journal of Islamic Studies 4, no. 1 (July 1, 2019): 29. http://dx.doi.org/10.29240/ajis.v4i1.816.

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This study will describe information that Islam plays a role in influencing the struggle in determining the main ideology of the Indonesian people. Some Indonesian Muslim leaders strive to determine the foundation of the country in studying Indonesian history requires a proper understanding of the role of Islam. Before independence, the movement of Islam in Indonesia was divided into two major currents: traditionalists who developed in the countryside and modernists who grew up in urban areas. The current type of research is critical analysis. This research is based on library research and textual analysis of relevant materials taken from primary and secondary sources on history, development, change and transformation. The results of this study reveal that nationalism does not conflict with Islam and therefore Muslims can apply it in their lives. This is because nationalism can be used to obtain peace among the people whether they are Muslim or non-Muslim. Nationalism will not harm Islam and Muslims in Indonesia because nationalism is part of Islam. They allow the application of man-made laws such as nationalism as long as they are suitable for Muslims. However, their acceptance of Pancasila as a state ideology is a reflection of their commitment to Indonesian nationalism.

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Henley, David E. F. "Ethnogeographic Integration and Exclusion in Anticolonial Nationalism: Indonesia and Indochina." Comparative Studies in Society and History 37, no. 2 (April 1995): 286–324. http://dx.doi.org/10.1017/s0010417500019678.

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In one chapter of Imagined Communities, Benedict Anderson draws attention to an obvious, yet seldom remarked, contrast between the anticolonial nationalist movements in the prewar Dutch East Indies and French Indochina. This contrast concerns not class, ideology, or politics but ethnicity and geography. In the Dutch colony, the Indonesian nationalist movement sought to unite all of the scattered islands and diverse ethnic groups into a single Indonesian nation based upon the ambiguous principle of unity in diversity. In Indochina, by contrast, existing ethnogeographic divisions were not abridged by the common reaction against French colonialism; and the colony ultimately disintegrated into the separate nations of Vietnam, Cambodia, and Laos. The Indonesian and Indochinese responses to colonialism represent examples of what I will call integrative and exclusive nationalism, respectively.

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Abdulah, Anzar. "NATIONALISM, NATION AWARENESS AND PAST IMAGINATION (A REFLECTIONS OF 65 YEAR HISTORY OF INDEPENDENT INDONESIA)." Historia: Jurnal Pendidik dan Peneliti Sejarah 12, no. 1 (July 23, 2018): 22. http://dx.doi.org/10.17509/historia.v12i1.12115.

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Allegations are often made ahead of the Proclamation of Independence of Indonesia, among others, is increasingly fading spirit of nationalism among the younger generation. Allegations are not necessarily true, but it has created a stigma in society. It needs to be clarified by outlining the background of the birth of nationalism and nationalism contextualization in conjunction with modern Indonesian society today. Nationalism is a long process of the dialectic between space, time and social groups, as well as the political process. Although there are its relation with the "birth", nationalism has always been the "birth process". Nationalism is a modern phenomenon, a notion of nationhood was born out of the equation the fate and suffering as a result of colonization, thus was born the solidarity for the nation rise up and liberate themselves from colonialism to freedom and independence. When the standards of nationalism were patriotism and physical struggle, like war of independence first, certainly has a point, that the nationalism awareness of youth today is fading. However, it should be explained that now no longer possible to perform a physical struggle full of heroism like the past, but we now need is the social solidarity that can strengthen the social bonds of nationhood and Indonesianness in charge of this independence nature. This is what needs to be grown and developed because these values are now beginning to fade among the younger generation, the community and the nation's elite. Nationalism is not something static, but full of dynamics. Every era has different conditions and challenges, thus requiring a dynamic form of nationalism. This paper aims to analyze the relationship between nationalism, nation awareness, and the memories of the past as a reflection of history after 65 years of Indonesia Independent. Also as re-introspection ourselves as a nation, how far nationalism that has made us stronger in strengthening of Indonesianness nodes.

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Dissertations / Theses on the topic "Nationalism – Indonesia – History"

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Song, Seung-Won. "Back To Basics In Indonesia? Reassessing The Pancasila And Pancasila State And Society, 1945-2007." View abstract, 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3306531.

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Zaini, Achmad. "Kyai Haji Abdul Wahid Hasyim : his contribution to Muslim educational reform and to Indonesian nationalism during the twentieth century." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0007/MQ43975.pdf.

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Wood, Michael John. "The historical past as a tool for nation-building in new order Indonesia /." Thesis, McGill University, 2004. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=84684.

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This study describes how the New Order regime created and used a particular version of the Indonesian past. This official past drew on the work of "the history industry" (archaeological and historical research) and is reflected in approved works of history writing. The New Order past can also be seen in textbooks and in what monuments the regime erected. The New Order chose to emphasize fourteenth century Majapahit empire; this hierarchical, Java-centred, Hindu empire was identified as the true ancestor of the present nation. Although Indonesia is overwhelmingly Muslim in population, subsequent Muslim advances were not stressed, except as part of the "palace culture" of Central Java, which was seen as an extension of Majapahit. Islam also provided its share of "national heroes" who fought against the Dutch colonialists. Dutch control, was looked upon with some ambiguity; the colonial regime was oppressive but it also provided stability. The Dutch were driven out during the 1945--1949 Revolution. The New Order gave credit for the Indonesian victory in this struggle to the military rather than to civilians such as Sukarno. The Revolution later took on a more radical character that culminated in an attempt on the part of the Indonesian Communist Party to seize power. The suppression of the September 30 Movement in 1965 was seen as a righting of the nation's proper path of development, a course that could in fact be traced back to Gajah Mada's Majapahit. Not all were impressed with this official history. A more Islamic "history in waiting," which differed significantly from that of the regime, was created by historians and archaeologists working within the New Order. This "ummat-oriented" past stressed long connections between Indonesia and the rest of the Muslim world. The New Order's past was used to foster national integration and the legitimacy of the regime itself. The fate of the Suharto Presidency might indicate that the past was utiliz

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Syaroni, Mizan. "The Majlisul Islamil Ala Indonesia (MIAI) : its socio-religious and political activities (1937-1943)." Thesis, McGill University, 1998. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=21270.

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This thesis investigates the activities of the Majlisul Islamil A`la Indonesia (MIAI), an Islamic federative organization of pre-independent Indonesia, elaborating in particular on the federation's socio-religious and political stance. Operating for only six years (1937--1943), the MIAI represented Muslim groups, as a counterpart to the "secularists," within the nationalist movement during both the final years of Dutch rule and the early stages of the Japanese occupation. The MIAI was established for the specific purpose of unifying the Islamic organizations---political and non-political, traditionalist and modernist alike---while at the same time reviving Muslim political and socio-religious strength after the decline of the Sarekat Islam, which had for almost fifteen years dominated the nationalist scene.
The mission of the MIAI was seen by Muslims as a response to the threat posed by external forces. It reacted in particular against Dutch policies considered discriminatory by Muslims concerning matters involving Islamic belief and practice, such as marriage and education. The federation also took a strong stand regarding Christian polemic aimed at Islam and took part in Indonesian Muslim response. That the establishment of the MIAI was favored by most Islamic organizations attested to the strong sentiment among Indonesian Muslims for a common front, regardless of their differences on socio-religious and political issues. Together with the GAPI (Gabungan Partai Politik Indonesia or the Federation of Indonesian Political Parties) and the PVPN (Persatuan Vakbonden Pegawai Negeri, or the Association of Government Employees), the MIAI took part in demanding political reform on behalf of Muslim groups. Indeed, notwithstanding its short life span, the MIAI was a pioneer for national unity in general and Indonesian Muslim unity in particular.

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Martyn, Elizabeth 1968. "Gender and nation in a new democracy : Indonesian women's organisations in the 1950s." Monash University, Dept. of Politics, 2001. http://arrow.monash.edu.au/hdl/1959.1/9112.

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Kahfi, Erni Haryanti. "Haji Agus Salim : his role in nationalist movements in Indonesia during the early twentieth century." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1996. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/MQ44090.pdf.

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Permanasari, Eka. "Constructing and contesting the nation : the use and meaning of Sukarno's monuments and public places in Jakarta /." Connect to thesis, 2007. http://eprints.unimelb.edu.au/archive/00003994.

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Books on the topic "Nationalism – Indonesia – History"

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Kahin, George McTurnan. Nationalism and revolution in Indonesia. Ithaca, N.Y: Southeast Asia Program Publications, Cornell University, 2003.

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Kartodirdjo, Sartono. Sejak Indische sampai Indonesia. Jakarta: Penerbit Buku Kompas, 2005.

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Suharto. Gerakan rakyat Indonesia, 1937-1942: Wajah baru pergerakan nasionalis Indonesia. Depok: Fakultas Sastra, Universitas Indonesia, 1996.

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War, nationalism, and peasants: Java under the Japanese occupation, 1942-1945. Armonk, N.Y: M.E. Sharpe, 1994.

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Dhont, Frank. Nasionalisme baru intelektual Indonesia tahun 1920-an. Bulaksumur, Yogyakarta: Gadjah Mada University Press, 2005.

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Zainun, Nazarudin, and Abdul Rahman Haji Ismail. Nasionalisme dan revolusi di Malaysia dan Indonesia: Pengamatan sejarah. Edited by Azmi Arifin. [Minden], Pulau Pinang: Penerbit Universiti Sains Malaysia, 2006.

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Materu, Mohamad Sidky Daeng. Sejarah pergerakan nasional bangsa Indonesia. 3rd ed. Jakarta: Gunung Agung, 1985.

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Sitorus, L. M. Sejarah pergerakan dan kemerdekaan Indonesia. 3rd ed. [Jakarta]: Dian Rakyat, 1988.

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Elson, R. E. The idea of Indonesia: A history. Cambridge: Cambridge University Press, 2008.

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Nationalism and regionalism in a colonial context: Minahasa in the Dutch East Indies. Leiden: KITLV Press, 1996.

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Book chapters on the topic "Nationalism – Indonesia – History"

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"III. History of the Nationalist Movement until1942." In Nationalism and Revolution in Indonesia, 64–100. Cornell University Press, 2019. http://dx.doi.org/10.7591/9781501731396-008.

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"The national model and its institutional history." In Nationalism and Ethnic Conflict in Indonesia, 28–44. Cambridge University Press, 2003. http://dx.doi.org/10.1017/cbo9780511559341.005.

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"Modernity, history and ethnicity: Indonesian and Acehnese nationalism in conflict." In Autonomy & Disintegration Indonesia, 142–61. Routledge, 2012. http://dx.doi.org/10.4324/9780203060292-16.

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Kersten, Carool. "Islam as resistance." In A History of Islam in Indonesia. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9780748681839.003.0003.

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Increasing frequency and higher intensity of trans-regional contacts across the Indian Ocean in the course of the 19^th century also helped turning Islam into a tool of resistance. The account will begin with the challenge of local power structures in South Sumatra by returning Hajjis inspired by the Wahhabi capture of Mecca and Medina in the early 1800s, resulting in the Padri Wars. This foreshadowed a changing of the guards of the leadership of anti-colonial activities after the Java War of the 1830s, when aristocrats were replaced by religious figures as resistance leaders. Coincidental with the high imperialism of the industrial age, technological advances making traffic between Indonesia and the holy places easier, thus accelerating the arrival of ideas associated with Islamic reformism and modernism. The political translation of these ideas into Panislamist ideologies and the hybrid religious nationalism of ‘Islamic nationhood’ were met with fierce repression on the part of the Dutch Indies colonial authorities. The chapter ends by pointing out that in the same period we also find the roots of the separatism in Aceh which would continue into the independence era.

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"Nationalism and the ‘House of Islam’: the Acehnese Revolt and the Republic of Indonesia." In A Modern History of Southeast Asia. I.B.Tauris & Co Ltd, 1996. http://dx.doi.org/10.5040/9780755618699.ch-007.

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Chong, Wu-Ling. "A Short History of the Ethnic Chinese in Indonesia." In Chinese Indonesians in Post-Suharto Indonesia, 25–40. Hong Kong University Press, 2018. http://dx.doi.org/10.5790/hongkong/9789888455997.003.0002.

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This chapter explores the origins of the ambivalent position of ethnic Chinese in Indonesia. Historically, the Chinese have their ancestral roots in China and do not have particular regions in Indonesia to identify with. During the Dutch period, the colonial regime’s divide-and-rule policy, the granting of economic privileges to the Chinese, and subsequently the emergence of nationalist sentiments oriented towards China in early twentieth-century Dutch East Indies effectively prevented the Chinese from integrating into the wider indigenous population. The Chinese therefore began to be perceived as an alien minority associated with various negative attributes, occupying an ambivalent position in Indonesian society.

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Barker, Thomas. "Indonesian Cinema before Reformasi." In Indonesian Cinema after the New Order, 25–50. Hong Kong University Press, 2019. http://dx.doi.org/10.5790/hongkong/9789888528073.003.0002.

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Tracing the history of Indonesian cinema up until 1998, this chapter considers the way in which cinema was conceptualised through post-independence nationalism and later by its relationship to the authoritarian New Order regime. Often referred to as film nasional, Indonesian cinema has been subject to a nationalist interpretation which has meant the promotion of a prescriptive idea of cinema as a tool for nation building. By questioning the parameters of film nasional and the veneration of artist filmmakers like Usmar Ismail, this chapter traces the history of Indonesian cinema and the film industry as a complex network of interests and influence that cannot be reduced to the values of individual filmmakers. It shows how throughout the New Order the film industry came under state control before its decline in the 1990s and relegation to the cultural periphery. Here the failures of existing explanatory models are revealed just as the New Order would end in 1998.

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"Indonesian Nationalists and the Japanese." In Southeast Asian History, edited by D. R. Sardesai, 183–208. Routledge, 2018. http://dx.doi.org/10.4324/9780429493041-17.

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Sidel, John T. "Beyond Nationalism and Revolution in Southeast Asia." In Republicanism, Communism, Islam, 1–18. Cornell University Press, 2021. http://dx.doi.org/10.7591/cornell/9781501755613.003.0001.

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This chapter offers a composite picture of the Philippine, Indonesian, and Việtnamese revolutions that goes beyond both established understandings of these revolutions as nationalist in nature and the various strands of the growing body of literature on the various cosmopolitan connections cited above. The chapter intends to provide a new descriptive overview of the three major revolutions in Southeast Asian history. In so doing, the chapter provides a critical counterpoint to those understandings and accounts of these revolutions that, consciously or unconsciously, follow official nationalist narratives in which the rise of national consciousness produces nationalists who make national revolutions. It works to undermine efforts to appropriate these revolutions — and the making of these three new nation-states — for the nationalist elites who came to occupy state power in the aftermaths of these revolutions and throughout the postindependence era. By providing alternative narratives, the chapter suggests ways these revolutions might be understood not only in terms of their victories and their victors but in light of their betrayals and their victims, as the diverse and diverging emancipatory energies that helped to fuel revolutionary mobilization were in various ways absorbed, appropriated, and eviscerated by postrevolutionary (nation-)states.

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"Post-Cold War Indonesia and the revenge of history: the colonial legacy, nationalist visions and global capitalism*." In The Rise of East Asia, 181–204. Routledge, 2002. http://dx.doi.org/10.4324/9780203076606-13.

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Conference papers on the topic "Nationalism – Indonesia – History"

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Pranata, Rendra Havid, Aman, and Johan Setiawan. "Implementation of Multicultural Values in Indonesian History Learning to Build Tolerance and Nationalism Attitudes of Students of Ngaglik 1 Senior High School, Sleman." In Proceedings of the 2nd International Conference on Social Science and Character Educations (ICoSSCE 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200130.028.

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