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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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Fuadi, Fuadi, and Anwar Anwar. "Nationalism and the Challenge of Globalization for the Young Generation in Aceh and Riau." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 1, no. 4 (December 22, 2018): 151–60. http://dx.doi.org/10.33258/birci.v1i4.104.
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In the present, the younger generation is far from the heroic span of '45 (the value of nationalism or the value of the spirit of our patriot nationality in 1945), it leds us to the problem of waning the spirit of nationalism and patriotism among the younger generation. In Aceh, the influence of prolonged conflict has an influence on the views of groups society in Aceh towards the existence of Indonesian country. It can be seen from discourse on secession (Aceh) from Indonesia country. Besides that, there are various actions show resistance to the Pancasila. On the other hand, in Riau, although there is no history of conflict like in Aceh, but an issue about 'Riau Independence' is already spreaded. Hence, in this study, a description of youth's nationalism spirit in Aceh and Riau will be presented, and it offers several solutions to reconstruct youth's nationalism spirit in Aceh and Riau
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Wasino, Wasino. "Maritime Content in Indonesian History Education: The Development and Alternative Solution." Journal of Maritime Studies and National Integration 1, no. 2 (December 21, 2017): 112–17. http://dx.doi.org/10.14710/jmsni.v1i2.1997.
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For a long time ago, Indonesia was identified as maritime country. The collective memory remembered from several islands in Indonesia shows that Indonesia is a large maritime space. The original name of the country was Nusantara, (called archipelago in English). From historical data in some location, there are some evidences about the glorious of the maritime kingdom in the continent. However, maritime perspective is not to be ‘important issue” in the mind of Indonesian people nowadays. History education makes an important rule at the moment. Indonesian independence needs history education based on political perspective, especially to enhance nationalism. The orientation is continued until the New Order, and it is especially focused on the rule of Indonesia military. Reformation since 1998 should make democratization in Indonesian history teaching, but the reality, the tradition of writer in history education, was still stagnant. The content of maritime history in Indonesian History Education still become a big problem. This paper aims to analyze the development of the maritime content in Indonesian History education at school and to give the new alternative in teaching history based on maritime content. The alternative curriculum based on local competitiveness in maritime history related with regional and global region, is the best solution for it.
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Filasari, Rica. "Wacana Penguatan Pendidikan Karakter dalam Buku Teks Sejarah Indonesia." Jurnal Pendidikan Sejarah 9, no. 2 (December 2, 2020): 90–109. http://dx.doi.org/10.21009/jps.092.01.
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Textbooks are one of the sources used in history learning in class and have an important meaning in Strengthening Character Education (PPK). Although there are doubts about the extent to which the integration of the value of PPK in writing Indonesian History textbooks is because the textbooks were born earlier than PPK. This study aims to describe the PPK discourse in the Indonesian History textbook 2013 Curriculum of Senior High Schools (SMA). The research approach used is a qualitative type of critical discourse analysis model Roger Fowler et al. The main data source is in the revised edition of the High School Indonesia History textbook 2013. The research data was collected by means of documentation. While the data are analyzed with two levels, namely the micro-level which takes into account the composition of words and sentences in the text, and the macro-level that links with the history books and the value of character education. Data checking is carried out holistically, historically situated, and theoretically by observing PPK in Indonesian History textbooks. The results of this study present nationalism as the theme of character values that most often appears in Indonesian History textbooks, followed by values of independence, religion, integrity, and mutual cooperation. The discourse of nationalism is very dominant in almost every textbook, especially narratives about the spirit of nationalism in the process of nation and state formation.
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Bosma, Ulbe. "Citizens of Empire: Some Comparative Observations on the Evolution of Creole Nationalism in Colonial Indonesia." Comparative Studies in Society and History 46, no. 4 (October 2004): 656–81. http://dx.doi.org/10.1017/s0010417504000313.
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An imaginary Berlin Wall stands between nationalist trajectories of the Western hemisphere and those of the East. While the nationalism of the West is generally associated with Enlightenment, the Eastern version is usually referred to as dormant cultural or linguistic nationalism stirred up by Western education. It is an old academic canon that gained new respectability through Benedict Anderson's Imagined Communities. But even if political realities in the postcolonial world apparently vindicated this academic canon, the same realities might trap us into writing history retrospectively. A pertinent case in point is the narrative of the emergence of the Indonesian nation in which the notion of a slumbering national identity has been central. A concomitant of that is the almost complete isolation of Indonesian historiography from important discussions in other postcolonial societies. This article proposes a heterodox perspective on the emergence of Indonesian nationalism, which is informed by literature on Senegal and Bengal. This choice is not coincidental, as these locations were the heartlands of the former French and English colonial empires.
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Lindblad, J. Thomas. "British Business and the Uncertainties of Early Independence in Indonesia." Itinerario 37, no. 2 (August 2013): 147–64. http://dx.doi.org/10.1017/s0165115313000508.
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British private investors were not inclined to view the leaders of newly independent Indonesia with much confidence. In 1949, when the transfer of sovereignty from the Netherlands to the Republic of Indonesia was imminent, the chairman of the United Serdang (Sumatra) Rubber Plantations disclosed the following opinion to the firm's shareholders at a gathering in London's Great Tower Street: “The Republican leaders are mainly ambitious men, whose records are well known, striving for personal aggrandizement. The measure of their interest in the welfare of the country is to be gauged by their policy of wanton destruction of life and physical assets, such as estate factories and ancillary buildings, which are essential for the restoration of the economy of the country once the political problem has been settled.” This article is about how a British enterprise dealt with the significant uncertainties prevailing in the business environment of Indonesia during the early independence period, in particular the 1950s.The economic situation in newly independent Indonesia was a peculiar one. As a major exporter of primary products in high demand such as oil and rubber, prospects were generally bright for the Indonesian economy during and after the Korean War. Just as under colonialism, a modern, large-scale sector accounting for almost 25 per cent of GDP (gross domestic product) was still dominated by Dutch firms and British and American multinationals. Eight large Dutch trading companies handled 60 per cent of consumer goods imports. Nevertheless, the business climate had changed dramatically for foreign firms operating in Indonesia. The 1950s saw a gradual shift away from moderate policy-makers towards an increasingly vocal economic nationalism. The former were acutely aware of the country's dependence on foreign capital and know-how, whereas the latter relentlessly pushed for full decolonisation, that is not only in political but in economic terms. Nationalist sentiments gained the upper hand during the first cabinet of Ali Sastroamidjojo (July 1953–July 1955), culminating with the takeover of virtually all remaining Dutch-owned enterprises in Indonesia from December 1957 onwards, eventually followed by formal nationalisation in 1959. Although economic nationalism in the 1950s primarily targeted Dutch enterprises, British foreign firms were affected as well. At a later stage, in the context of the Indonesian military confrontation with Malaysia (1963–6), they were also seized, albeit not nationalised.
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Haire, James. "Christianity, Islam, and Nationalism in Indonesia (review)." Studies in World Christianity 12, no. 2 (2006): 187–88. http://dx.doi.org/10.1353/swc.2006.0010.
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Subaryana, Subaryana. "THE IMPACT OF HISTORY LEARNING TO NATIONALISM AND PATRIOTISM ATTITUDES IN THE GLOBALISATION ERA." Historia: Jurnal Pendidik dan Peneliti Sejarah 13, no. 2 (June 1, 2012): 41. http://dx.doi.org/10.17509/historia.v13i2.7697.
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Globalization is a process of interdependence almost in all life dimension of nations-state relationship and trans-national relations. In this case, it is not only capital, knowledge and technology but also social, political and cultural values of another country such as materialism, hedonism, individualism and pragmatism, have come to Indonesia, and influenced Indonesian people expecially teenagers. Recently, we can feel the national degradation that can be seen from the fading away the senses of nationalism and patriotism. Therefore, its efforts are needed to encourage the nationalism and patriotism character built up among the youth. One of the encouragement can be done through an effective history lesson. It isn’t intended to the understanding of history lesson as a process of entrophy but in this case the history lesson must be viewed as a progresive lesson and has a future view. So nationalism hoped here is not jenggoism or chauvinism but it is humanist nationalism, and not blind patriotism but it is constructive patriotism.
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Reid, Anthony. "Understanding Melayu (Malay) as a Source of Diverse Modern Identities." Journal of Southeast Asian Studies 32, no. 3 (October 2001): 295–313. http://dx.doi.org/10.1017/s0022463401000157.
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This article attempts to bring together recent literature about the typology of nationalism, with the ways in which ‘Malay’ or ‘Melayu’ have been used as the core of an ethnie or a nationalist project. Different meanings of ‘Melayu’ were salient at different times in Sumatra, in the Peninsula and in the eastern Archipelago, and the Dutch and British used their respective translations of it very differently. Modern ethno-nationalist projects in Malaysia and Brunei made ‘Melayu’ a contested and often divisive concept, whereas its translation into the hitherto empty term ‘Indonesia’ might have provided an easier basis for territorial, or even ultimately civic, nationalism in that country.
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Aragon, Lorraine V. "Copyrighting Culture for the Nation? Intangible Property Nationalism and the Regional Arts of Indonesia." International Journal of Cultural Property 19, no. 3 (August 2012): 269–312. http://dx.doi.org/10.1017/s0940739112000203.
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AbstractThis article analyzes how intangible cultural expressions are re-scripted as national intellectual and cultural property in postcolonial nations such as Indonesia. The mixing of intellectual and cultural property paradigms to frame folkloric art practices as national possessions, termed “intangible property nationalism,” is assessed through consideration of Indonesia's 2002 copyright law, UNESCO heritage discourse, and the tutoring of ASEAN officials to use intellectual and cultural property rhetoric to defend national cultural resources. The article considers how legal assumptions are rebuffed by Indonesian regional artists and artisans who do not view their local knowledge and practices as property subject to exclusive claims by individuals or corporate groups, including the state. Producers' limited claims on authority over cultural expressions such as music, drama, puppetry, mythology, dance, and textiles contrast with Indonesian officials' anxieties over cultural theft by foreigners, especially in Malaysia. The case suggests new nationalist uses for heritage claims in postcolonial states.
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Ronika, Rima, Mukhtasar Syamsuddin, and Arqom Kuswanjono. "Religiosity Value as Indonesian Nationalism (Study of Nahdlatul Ulama Multipurpose Ansor Brigade)." Research, Society and Development 8, no. 7 (May 29, 2019): e44871156. http://dx.doi.org/10.33448/rsd-v8i7.1156.
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The religious nationalism of Multipurpose Ansor Brigade (Banser) was made of a series of Indonesian long history. The resolution of Jihad was the momentums that awaken and infused the passion of nationalism among students. The value that became the basic point was derived from Ahlussunnah wal jama’ah annahdliyah teachings which inherited by Baser. This study aimed to describe the religiosity value as the root of nationalism in Indonesia. The methodology used was qualitative methodology with historical approach. The data were collected through historical sources. The result showed that nationalism was influenced by religiosity value. Various training and experience had influence the level of Banser’s religious nationalism. Banser could obtain more experiences through the length of their participation. Therefore, both training and experience could define the level of religiosity and nationalism.
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E, Efriansyah, Yunani Hasan, and Aulia Novemy Dhita. "Perkembangan PGRI Pada Masa Kemerdekaan dan Demokrasi Liberal." SINDANG: Jurnal Pendidikan Sejarah dan Kajian Sejarah 2, no. 1 (January 31, 2020): 19–26. http://dx.doi.org/10.31540/sindang.v2i1.745.
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Early education in independent Indonesia become one of the important aspects to foster the spirit of nationalism and promoting the ideals of independence of the Republic of Indonesia. Indonesian government attention newborn and some of the figures revolutionist who realized that education is very important to foster the spirit of nationalism and efforts to create awareness of an independent nation. Based on the subjects of education and new teaching drafted by the Committee of Inquiry Teaching goals and educational foundation and a system of schooling that characterizes to Indonesiaan. Organization of Indonesian Teachers Association, as a teachers Indonesian container that has been since the days of the Dutch East Indies. Since the proclamation of PGRI organization establishes itself as a fighter who helped defend the independence and sovereignty of Indonesia NKRI. This organization is a manifestation of the Indonesian teacher in taking part and responsibility in accordance with his profession as an educator for the independence aspired. The organization therefore seen as a unifier of teachers who are: 1) a unitary, 2) independent, 3) non-political. It is also a tool, a vehicle in the interests of the teachers for their professional development, education in general and devotion to the homeland and the nation.
Keywords: History of education; nationalism; Indonesian revolution; PGRI
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Dannari, Gita Lorensia, Maria Ulfa, and Lutfiah Ayundasari. "Dekolonialisasi: Menuju pembebasan materi pembelajaran Sejarah di Indonesia abad 21." Jurnal Integrasi dan Harmoni Inovatif Ilmu-Ilmu Sosial 1, no. 4 (April 30, 2021): 425–36. http://dx.doi.org/10.17977/um063v1i4p425-436.
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To foster a sense of Indonesian youthful nationalism, the materials presented in history learning in schools are always decolonized, as a form of retaliation against colonial historiography which is only seen from a colonial point of view. However, the material taught in learning in schools is also the same, only different from the point of view used. According to the author, this is not the right step to be used in fostering a sense of nationalism in the younger generation, because history must be viewed as neutral, presented as it is, so that there is no mutual revenge in writing history. Therefore, it is necessary to have decolonization in history learning. The purpose of writing this article is to describe the forms of decolonization and their impact on learning history in Indonesia. Based on the impact of writing history that is too Indonesian centric, but does not have a significant impact in cultivating a sense of nationalism for the younger generation, it is necessary to have a decolonialization effort in learning history. The research method used in writing this article is the library method.
Untuk menumbuhkan rasa nasionalisme generasi muda Indonesia, maka materi-materi yang disajikan dalam pembelajaran sejarah di sekolah selalu bersifat dekolonisasi, sebagai bentuk pembalasan terhadap historiografi kolonial yang hanya dilihat dari sudut pandang kolonial. Akan tetapi, materi-materi yang diajarkan dalam pembelajaran di sekolah juga bersifat sama, hanya berbeda pada sudut pandang yang digunakan. Hal tersebut menurut penulis bukanlah langkah yang tepat untuk digunakan dalam menumbuhkan rasa nasionalisme generasi muda, karena sejarah harus dipandang netral, disajikan apa adanya, sehingga tidak timbul sikap saling balasdendam dalam menulis sejarah. Oleh karena itu, diperlukan adanya dekolonialisasi dalam pembelajaran sejarah. Adapun tujuan penulisan artikel ini, yaitu untuk menguraikan bentuk-bentuk dekolonisasi dan dampaknya dalam pembelajaran sejarah di Indonesia. Berdasarkan pada dampak dari penulisan sejarah yang terlalu Indonesiasentris, tetapi tidak memberikan dampak signifikan dalam penanaman rasa nasionalisme generasi muda maka diperlukan adanya upaya dekolonialisasi dalam pembelajaran sejarah. Adapun metode penelitian yang digunakan dalam penulisan artikel ini yaitu metode kepustakaan.
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Najib, Faizin Ainun, and Humaidi . "NASIONALISME DALAM AL-QUR’AN (Analisis Kontektual Abdullah Saeed)." Al-Insyiroh: Jurnal Studi Keislaman 6, no. 1 (March 24, 2020): 70–83. http://dx.doi.org/10.35309/alinsyiroh.v6i1.3817.
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This article discusses about the identity of nationalism in Indonesia, the author's efforts to find the relationship in the Qur'an. While, the meaning of nationalism is still reaping the debate. Call it like HTI (read: history). The difference is caused there are different meanings to the Qur'an and a different understanding to the Qur'an.This study uses Abdullah Saeed's contextual theory. Abdullah Saeed offers a contextual interpretation system which includes, firstly, linguistic analysis and study of asbabu an-nuzul micro-macro. Secondly, the interpretation of scholars from generation to generation. Third, contextualization, namely nationalism in the Indonesian context.
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Tampani, Yohanis Kristianus, Akhmad Arif Musadad, and Susanto Susanto. "Historical Learning in Border of Indonesia-Timor Leste." International Journal of Multicultural and Multireligious Understanding 5, no. 4 (May 6, 2018): 158. http://dx.doi.org/10.18415/ijmmu.v5i4.222.
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Learning history that is taught in schools has a strategic position in shaping the character and civilization of a dignified nation and in the formation of Indonesian man who has a sense of nationality and love of the country. By studying history at school it is hoped that students will get national insight which will be a milestone in the creation of nationalism and social solidarity. The type of this research is descriptive qualitative. Data completion technique used is interview, observation and document study. Once the data is collected, the data will be validated by means of triangulation. Data analysis technique used is interactive model. Results of this study show that in public high school 1 Malaka Timur in Indonesia-Timor Leste, still using Education Unit Level Curriculum (KTSP) and in teaching history, teachers always use Lecture, Discussion and Questioning Methods. Before implementing the teacher's learning starts first. Competency Standards & Basic Competencies, introductory methods, lesson plans, and instructional media. Implementation of learning consists of three stages, namely, initial activities, core activities (exploration, elaboration, confirmation), and end activities.
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Hering, Bob. "Indonesian Nationalism Revisited." Journal of Southeast Asian Studies 18, no. 2 (September 1987): 294–302. http://dx.doi.org/10.1017/s0022463400020567.
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With two large volumes, the Derde and Vierde Stuk (third and fourth volumes), containing 1794 pages, Drs R. C. Kwantes has brought to an end, the ZWO funded collection of colonial documents on the indigenous nationalist movement in the former Dutch colony of Indonesia. After the appearance of the first tome, dealing with the nationalist movement up to the year 1917 and compiled in 1967, by the now deceased Professor S. L. van der Wal, Kwantes has been responsible for the coverage of the period 1917–23 (published in 1975), the period 1923–28 (published in 1978), and the present two volumes, here under review, one for 1928–33 (published in 1981) and the other for 1933–42 (published in 1982). All these volumes bear the hallmarks of meticulous professional polish and careful selection, and anyone even fleetingly familiar with the documentary opulence of the Dutch colonial archives has all the reason to deeply appreciate Kwantes' editing labours of the past few years. Moreover, in annotations, bibliographical references, the listing of detailed person- and subject-indexes, and of source-data against their origin, together with lengthy 34 pages in the Derde, and 33 in the Vierde Stuk content-abstracts in English, Kwantes did surpass the skills of his deceased predecessor, thus adding an extra degree of distinction and flavour to the entire multi-work collection he compiled.
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Lagut_nirwan, LAGUT. "“ Sumbangan Pemikiran Muhammad Yamin Dalam Sejarah Indonesia “." AL MA'ARIEF : Jurnal Pendidikan Sosial dan Budaya 2, no. 1 (June 21, 2020): 178–82. http://dx.doi.org/10.35905/almaarief.v2i1.1360.
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"Abstract"
The purpose of writing this article is to examine and discuss the contribution of the ideas of national figure Muhammad Yamin in Indonesian history in the early days of Indonesian independence. We know that Muhammad Yamin had a lot of influence on Indonesia's history in the early days of independence. In the early days of the formation of the Indonesian state, Indonesia's history was still dominated by the Nederlandsentris or European centrists. So here comes an idea from national figures to re-correct the writing of Indonesian History into the Indosiocentric history stream. Muahammad Yamin is one of the figures. Muhammad Yamin with his conception of Romantic History that reveals the past. Besides that, through the poems of Muhammad Yamin's struggle to dismiss Indonesian National History as a form of nationalism.
Keywords: Muhamad Yamin, Indonesian History
“ Abstrak “
Tujuaan dari penulisan artikel ini adalah untuk menelaah dan dan membahas sumbangan pemikiran tokoh nasional Muhammad Yamin dalam Sejarah Indonesia pada masa awal kemerdekaan Indonesia. Kita ketahui bahwa Muhammad Yamin banyak meanaruh perhatianya dalam bidang sejarah Indonesia pada masa awal kemerdekaan. Pada masa awal pembentukan negara Indonesia, sejarah Indonesia masih didominasi oleh aliran Nederland sentris atau Eropa sentris. Maka disini munculah sebuah ide dari tokoh-tokoh bangsa untuk mengoreksi ulang penulisan Sejarah Indonesia ke aliran sejarah Indonesia sentris. Muahammad Yamin salah satu tokohnya. Muhamad yamin dengan karyanya konsepsi Sejarah romantik yang mengungkapkan masa lalu. Disamping itu melalui syair-syair perjuangan Muhammad Yamin mengungkapkan Sejarah Nasional Indonesia sebagai bentuk nasionalisme.
Kata Kunci: Muhamad Yamin, Sejarah Indonesia
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Aprilia, Iqraa Runi, and Ruth Indiah Rahayu. "Reconstructing the Notion of Nationalism: Conversations About Women and Nationalism." Jurnal Perempuan 23, no. 3 (August 28, 2018): 183. http://dx.doi.org/10.34309/jp.v23i3.262.
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<p>Contemporary feminists in Indonesia do not yet have questions about nationalism, since the conversation about nationalism has been considered final at the beginning of Indonesian independence. In fact, in terms of contemporary analysis, women have problems with nationalism, when the definition of nationalism is dominated by the study of political science that is male-view biased. By tracing history to contemporary time, the relationship between women and nationalism is dominated by patriarchal interests for the mobilization of power, even if women have an independent political interest. That is why political interests of women are situated marginally in nationalism. But if we use the perspective of the social sciences, as feminist theories, then the notion of nationalism is broader than that of women and the state. We are still less productive in abstracting the relationship between women and citizens in nationalism, while it is a daily practice of women’s struggles both personally and organically. Women have proven to be an active agency to become citizens beyond the mobilization of the state. This paper seeks to arouse feminist questions about nationalism, in order to reveal the role of women who are hidden in nationalism. </p>
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Umasih. "HISTORY LEARNING IN INDONESIA DURING THE NEW ORDER." Historia: Jurnal Pendidik dan Peneliti Sejarah 11, no. 2 (August 8, 2018): 89. http://dx.doi.org/10.17509/historia.v11i2.12332.
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The three dominant components in the implementation of historical learning are teachers, students and curriculum. The Curriculum function as a teacher’s references to outline the learning and its implementation in the class. The initial is to develop a self-awareness in order that the students will embrace high-spirited nationalism that will be implied to their daily life as a national and global citizen. This article discuss on how the historical learning in High School implemented several curriculum in Indonesia. Thereforeurces data were obtained through research, observation, experince, and interview towards a number of history teachers from various of regions in Indonesia.
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Prasetio, Ari, Leo Agung, and Sariyatun Sariyatun. "Nationalism Narrative in History Learning In Islamic Education Foundation (A Case Study of Learning History at SMA Al-Islam 1 Surakarta during the COVID-19 Pandemic)." Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences 4, no. 1 (January 23, 2021): 674–81. http://dx.doi.org/10.33258/birci.v4i1.1650.
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The Islamic Education Foundation in Indonesia has gone through several periods, from the era of the Dutch East Indies government to the present. An Islamic foundation which is quite important in the journey of nationalism in Indonesia is the Al-Islam Higher Education Foundation which was founded in 1928. The purpose of this study is to review the extent to which the SMA Al-Islam 1 Surakarta foundation is full of historical values in carrying historical learning with the narrative of nationalism. The method used is descriptive qualitative with purposive sampling technique on several teachers, staff, and students in the school environment. The results of this study indicate that the narrative of nationalism conveyed in history learning at SMA Al-Islam 1 Surakarta certainly has Islamic learning characteristics, even though it is in a conventional learning context. The teacher's background, which is equipped with scientific and distinctive Islamic studies, further encourages teachers to integrate the saga, arguments, hadiths, and ulama's fatwas into the narrative of nationalism. Interestingly, the history lessons carried out by teachers face challenges because they are faced with pandemic conditions that have hindered learning and forced schools to do online learning (online). This then deepens the studies carried out by researchers regarding the ways that teachers adapt to online learning to convey historical learning containing the narrative of nationalism in the midst of a pandemic.
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Afriani, Risna. "PENANAMAN NASIONALISME KETURUNAN ARAB DALAM LEMBAGA PENDIDIKAN AL-IRSYAD AL-ISLAMIYYAH PEKALONGAN TAHUN 1918-1942." Kebudayaan 13, no. 2 (February 13, 2019): 107–20. http://dx.doi.org/10.24832/jk.v13i2.200.
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AbstractThe establishment of Al-Irsyad as an organization and educational institution born of Arab descent, is expected to have a role in instilling Indonesian nationalism for Arab descendants. However, there is a presumption that Al-Irsyad education does not at all instill Indonesian nationalism homeland, but Hadramaut’s nationalism. The above problems become the basis of this research, especially about how the nationalism of Arabian descent in the Institute of Education Al-Irsyad Al-Islamiyyah Pekalongan year 1918-1942. As for the purpose of this research to know; first how the education system in Al-Irsyad Al-Islamiyah Education Institution of Pekalongan in 1918-1942, second, the inculcation of nationalism into Arabic descendants by Al-Irsyad Al-Islamiyah Education Institution of Pekalongan in 1918-1942. The study employed the historical, by method the selection of the topic to study. the collection of sources (heuristic), verification or source criticism, and interpretation historiography or history writing. The results of the study were as follows; First, the education system in Al-Irsyad of Pekalongan was the modern Islamic education system that combined Islamic religion teaching and general knowledge, the Arabic language subject became a compulsory subject. Second, the inculcation of nationalism into Arabic descendant was done through the education system of Al-Irsyad of Pekalongan which had Indonesian characteristics such as the use of the Indonesian language as a medium of instruction in learning activities, the Indonesian language subject, and the admission of students from the indigenous community, which were capable of changing the orientation of Arabic descendants’ nationalism which was previously Hadramaut-like (the country of the ancestors of Arabic ethnic groups in Indonesia). Indonesian nationalism of Arab descent reinforced by the birth of the Sumpah Pemuda Arab Descendants of Indonesia in 1934. AbstrakDidirikannya Al-Irsyad sebagai organisasi dan lembaga pendidikan yang lahir dari keturunan Arab, diharapkan memiliki peran dalam menanamkan nasionalisme Indonesia untuk keturunan Arab pada masa pergerakan. Namun, ada anggapan bahwa pendidikan Al-Irsyad sama sekali tidak menanamkan nasionalisme Indonesia, melainkan nasionalisme ke-Hadramaut-an. Permasalahan tersebut menjadi dasar penelitian ini, terutama mengenai bagaimana penanaman nasionalisme Keturunan Arab dalam Lembaga Pendidikan Al-Irsyad Al-Islamiyyah Pekalongan tahun 1918- 1942. Adapun tujuan dari penelitian ini untuk mengetahui: pertama, bagaimana sistem pendidikan Lembaga Pendidikan Al-Irsyad Al-Islamiyyah Pekalongan tahun 1918-1942. Kedua, bagaimana penanaman nasionalisme keturunan Arab dalam Lembaga Pendidikan Al-Irsyad Al-Islamiyyah Pekalongan tahun 1918-1942. Penelitian ini menggunakan metode penelitian sejarah pemilihan topik, pengumpulan sumber (heuristik), kritik sumber (verifikasi), dan historiografi atau penulisan sejarah. Hasil penelitian menunjukkan: pertama, sistem pendidikan Al-Irsyad Pekalongan adalah sistem pendidikan Islam modern, dengan memadukan pengajaran agama Islam dan pengetahuan umum, mata pelajaran Bahasa Arab menjadi pelajaran wajib. Kedua, penanaman nasionalisme keturunan Arab melalui sistem pendidikan Al-Irsyad Pekalongan yang memiliki sifat ke-Indonesia-an seperti: penggunaan Bahasa Melayu sebagai bahasa pengantar kegiatan pembelajaran; adanya pelajaran Bahasa Indonesia; dan diterimanya murid dari masyarakat pribumi mampu mengubah orientasi nasionalisme keturunan Arab yang sebelumnya masih bersifat ke-Hadramaut-an. Nasionalisme Indonesia keturunan Arab diperkuat dengan lahirnya Sumpah Pemuda Keturunan Arab Indonesia pada tahun 1934.Â
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Meuleman, Johan H. "Review: Nationalism and Ethnic Conflict in Indonesia." Journal of Islamic Studies 16, no. 2 (May 1, 2005): 275–77. http://dx.doi.org/10.1093/jis/eti150.
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Putra, Candra Rahma Wijaya, and Rose Fitria Lutfiana. "CONSTRUCTION OF NATION AND NATIONALISM IN 4 INDONESIAN NOVELS IN EUROPE." Widyaparwa 48, no. 1 (June 30, 2020): 65–78. http://dx.doi.org/10.26499/wdprw.v48i1.416.
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This study aims to understand the concept of nation and nationalism through four literary works with a European background. The approach of literary sociology in this study is used to look for forms of Indonesian nationalism in Europe. The aim is to find the source of self-depiction as an important element in constructing the concept of the nation. The results showed that the self-image as an Indonesian identity was aimed at citizenship, history, culture (language and food), race (ethnicity), and religion. Collective awareness about citizenship, history, culture, and race refers to the locally imagined community, namely the Indonesian people. Religion refers to the universal community. The five elements are at the same time a source of nationalism, both the nation in understanding local and universal communities.Penelitian ini bertujuan untuk memahami konsep bangsa dan nasionalisme melalui empat karya sastra berlatar Eropa. Pendekatan sosiologi sastra dalam penelitian ini digunakan untuk mencari pembeda nasionalisme Indonesia di Eropa. Tujuannya adalah mencari sumber penggambaran diri sebagai unsur penting dalam mengkonstruksi konsep bangsa. Hasil penelitian menunjukan bahwa gambaran diri sebagai identitas keindonesiaan ditujukan dalam kewarganegaraan, sejarah, budaya (bahasa dan makanan), ras (etnis), dan agama. Kesadaran kolektif tentang kewarganegaraan, sejarah, budaya, dan ras merujuk pada komunitas terbayang lokal, yaitu bangsa Indonesia. Agama merujuk pada komunitas universal. Kelima unsur tersebut sekaligus sebagai sumber nasionalisme, baik bangsa dalam pemahaman komunitas lokal maupun universal.
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Haire, James. "Charles E. Farhadian, Christianity, Islam, and Nationalism in Indonesia." Studies in World Christianity 12, no. 2 (August 2006): 187–88. http://dx.doi.org/10.3366/swc.2006.0010.
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Handoko, Susanto T., and Wasino Wasino. "Discourse on Relations Between Indonesia and Papua: Content Analysis of History Textbook of 2013 Curriculum." Paramita: Historical Studies Journal 30, no. 1 (April 12, 2020): 23–35. http://dx.doi.org/10.15294/paramita.v30i1.16215.
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This research is motivated by the existence of a national identity crisis in Indonesian society, especially in young people or students. This research aims to analyze the discourse on relations between Indonesia and Papua found in a history textbook for senior high school of 2013 curriculum. Through this research, an understanding of how the state reconstructs national identity (Indonesian-ness) and local identity (Papuan-ness) in a history textbook for senior high school used by senior high school students in Jayapura City. The research method used is the qualitative method, which focuses on the content analysis of the history textbook. This analysis will focus on the relations between Indonesia and Papua. The meaning process was conducted using two concepts, namely Indonesian-ness and Papuan-ness. Then, those two concepts were represented in three themes: ethnic nationalism, nationalism, and national integration. The results of the research showed that the discourse on national identity (Indonesian-ness) and local identity (Papuan-ness) was a product of the government’s political policies in education, namely ideology and state identity. Penelitian ini dilatarbelakangi oleh adanya krisis identitas nasional di masyarakat Indonesia, terutama pada kaum muda atau pelajar. Penelitian ini bertujuan untuk menganalisis wacana tentang hubungan Indonesia dan Papua yang ditemukan dalam buku teks sejarah untuk kurikulum SMA 2013. Melalui penelitian ini, pemahaman tentang bagaimana negara merekonstruksi identitas nasional dan identitas lokal dalam buku teks sejarah untuk SMA yang digunakan oleh siswa SMA di Kota Jayapura. Metode penelitian yang digunakan adalah metode kualitatif, yang berfokus pada analisis isi buku teks sejarah. Analisis ini akan fokus pada hubungan antara Indonesia dan Papua. Proses pemaknaan dilakukan dengan menggunakan dua konsep, yaitu keindonesiaan dan ke-Papua-an. Kemudian, kedua konsep tersebut diwakili dalam tiga tema: nasionalisme etnis, nasionalisme, dan integrasi nasional. Hasil penelitian menunjukkan bahwa wacana tentang identitas nasional dan identitas lokal adalah produk kebijakan politik pemerintah dalam pendidikan, yaitu ideologi dan identitas negara.
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Alunaza SD, Hardi, and Dewa Anggara. "Peran Indonesia dalam Upaya Penyelesaian Konflik antara Pemerintah Filipina dan Moro Nationalism Liberation Front (MNLF)." Indonesian Perspective 3, no. 1 (September 6, 2018): 52. http://dx.doi.org/10.14710/ip.v3i1.20178.
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The Moro Nationalism Liberation Front (MNLF) has long been perceived by the Philippine government as a threat. The continuity of this conflict resulted in the instability of the Philippine state which also affects its relations with other countries. Indonesia as a neighboring country and one region with the Philippines helped to resolve the conflict between the Philippine government and MNLF. The presence of Indonesia became a history of Indonesian diplomacy for the world peace struggle contained in Indonesia’s Preamble of the 1945 Constitution. This paper is attempts to answer that question using conflict theory from Max Weber which focuses on interaction in conflict resolution. The results of this paper indicates that Indonesian’s role in mediating the conflict resolution process resulted in a Final Peace Agreement which is the final peace agreement between the Philippine Government and MNLF.Keywords: Moro Nationalism Liberation Front (MNLF), Philippine, Indonesia, conflict resolution, Final Peace Agreement, mediation
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Kreuzer, Peter. "Violent civic nationalism versus civil ethnic nationalism: Contrasting Indonesia and Malay(si)a." National Identities 8, no. 1 (March 2006): 41–59. http://dx.doi.org/10.1080/14608940600571289.
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Hidayatullah, Panakajaya. "Islam, National, and Local History in Tabbhuwan Walisanga Performance Art." Journal of Urban Society's Arts 7, no. 2 (December 13, 2020): 94–108. http://dx.doi.org/10.24821/jousa.v7i2.3827.
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Tabbhuwân is a Madurese tradition of performing arts. In the present context, modern culture influences many young people. It has become a restlessness for the clerics who then think of strategies on how to incorporate Islamic values in the younger generation today. In 2015 in Situbondo, Wali Sanga boarding school established a tabbhuwân wali sanga art group. Tabbhuwân is considered a way of preaching according to the conditions and culture of the community of Madura Situbondo. The players consist of the santri of the younger generation of Islamic boarding schools. Tabbhuwân wali sanga features Islamic drama performances that elevate the play of Islamic history and Indonesia. The play included Islamic history (stories of the companions of the Prophet Muhammad), local history, the history of the entry of Islam on Java (walisanga), and the history of Indonesian independence, one of which was titled ‘Jihad Resolution.’ Besides, tabbhuwân also includes elements of Madurese culture, including language, traditional music, expression, decoration, and discourse. Tabbhuwân plays a role in the spread of Islam, preserving Madurese culture and instilling nationalism in society through historical themes. The lower-middle-class community assumes that tabbhuwân is a means to understand the historical, social, and cultural realities occurring today. Tabbhuwân also influences fostering a sense of nationalism through heroic historical values, especially to the younger generation. In this case, tabhuwân imagines Indonesia in the discourse of religious nationalism. Islam, Nasional, dan Sejarah Lokal dalam Seni Pertunjukan Tabbhuwan Walisanga. TabbhuwânadalahsenipertunjukantradisimasyarakatMadura.Dalamkontekskekinian, budaya modern banyak mempengaruhi kaum muda. Hal ini menjadi keresahan para ulama yang kemudian memikirkan strategi bagaimana memasukkan nilai-nilai Islam pada generasi muda saat ini. Pada tahun 2015 di Situbondo, Pondok Pesantren Wali Sanga mendirikan kelompok seni tabbhuwân wali sanga. Tabbhuwân dianggap sebagai cara dakwah yang sesuai dengan kondisi dan budaya masyarakat Madura Situbondo. Para pemainnya terdiri dari para santri generasi muda pondok pesantren. Tabbhuwân wali sanga menampilkan pertunjukan drama Islam yang mengangkat lakon sejarah Islam dan Indonesia. Lakon tersebut meliputi sejarah Islam (cerita para sahabat Nabi Muhammad), sejarah lokal, sejarah masuknya Islam di Jawa (walisanga), dan sejarah kemerdekaan Indonesia, salah satunya bertajuk ‘Resolusi Jihad’. Selain itu, tabbhuwân juga memasukkan unsur budaya Madura yang meliputi bahasa, musik tradisional, ekspresi, ragam hias dan wacana. Tabbhuwân berperan dalam penyebaran agama Islam, pelestarian budaya Madura dan menanamkan nasionalisme dalam masyarakat melalui tema sejarah. Masyarakat kelas menengah ke bawah menganggap tabbhuwân sebagai cara memahami realitas sejarah, sosial dan budaya yang terjadi saat ini. Tabbhuwân juga memiliki pengaruh dalam menumbuhkan rasa nasionalisme melalui nilai-nilai sejarah yang heroik, khususnya kepada generasi muda. Dalam hal ini, tabhuwân membayangkan Indonesia dalam wacana nasionalisme agama.
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Sadria, Modj-ta-ba. "L’Indonésie : Interactions et conflits idéologiques avant la Deuxième Guerre mondiale." Études internationales 17, no. 1 (April 12, 2005): 49–61. http://dx.doi.org/10.7202/701963ar.
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Since the dawn of the 20th century, three ideologies have been constantly interacting in the Indonesian society, namely Islam, Marxism, and nationalism. Each has played a striking role in the evolution of the movement for independence - which led to independence in 1945. And today each of them wonders to what extent it has been responsible for the coup d'État by General Suharto in 1965. Since in the current situation, the relations which exist between these three trends of thought, in many respects, are reminiscent of those which prevailed during the interwar years, a study of that period may shed new light on an important moment of the history of political thought in Indonesia. The question of relations between Islamic, nationalist, and Marxist thought is a prevalent issue in a country where a population of Muslim creed is held in subordination, and where there exist s an important leftist intellectual movement, with or without a significant working class. Through the history of the anti-Dutch nationalist movements, through the rise of various Islamic movements (Pan-Islamism, the moderen, the "laity") and that of the Islamic parties linked to them (Sarekat Dagang Islam, Sarekat Islam), through the expansion of the social-democratic, socialist and communist parties (ISDU - Indian Social Democratic Union ; PKI - Perserikaten Kommunist de India ; Sarekat Rakjat - People's Association), and finally, through Sukarno's efforts to conciliate all these movements with a view to independence, an attempt is made to show that, in the evolution of the nationalist movement in Indonesia, there are two inherent elements, namely the socialist ideology and Islam. In the light of the case of Indonesia, it is therefore tempting to consider religion and politics as being symbiotic ideologies.
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Kusumawati, Intan. "Penanaman Karakter Nasionalisme Cinta Bahasa Indonesia pada Bulan Bahasa dan Sastra." Academy of Education Journal 10, no. 02 (November 18, 2019): 131–41. http://dx.doi.org/10.47200/aoej.v10i02.278.
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The purpose of this study was to determine the implementation of the cultivation of character education in the value of nationalism through loving Indonesian in the language month at Ngoto Sewon Bantul Elementary School. The nationalism character of Indonesian love is a manifestation of love for the motherland and nation through loving the use of Indonesian as the language of instruction in education in schools and as the language of unity. The purpose of inculcating the character of nationalism is that students love and can use Indonesian properly and correctly as a national language and language that can unite unity and unity in the daily lives of students in the family, school and community. In October the Indonesian nation is celebrated as a month of language and literature, which is a form of love for the motherland and refers to the history of the Indonesian nation and state. Ngoto Sewon Bantul Elementary School as a child rights-based cultural krida school held a series of activities in the form of competitions to commemorate the language and literary month. The implementation activities of the inculcation of character education in the value of nationalism were held several kinds of activities in the form of competitions such as listening to stories, writing short stories, reading poetry, creating poetry, writing poetry, storytelling, singing, speeches, coloring and making posters. The purpose of this language and literary month activity is that students have the character to love language and literature which are the noble values of the Indonesian people that need to be preserved and remain preserved.Keywords: Cultivating the character of nationalism; love the motherland; language and literature.
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Aritonang, Arthur. "KEKRISTENAN DAN NASIONALISME DI INDONESIA." Jurnal Amanat Agung 15, no. 1 (June 1, 2019): 111–41. http://dx.doi.org/10.47754/jaa.v15i1.344.
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“Kekristenan dan Nasionalisme di Indonesia” membahas mengenai sejarah kekristenan di Indonesia yang diasumsikan sebagai agama yang pro terhadap penjajah dari Barat namun asumsi itu tidak benar sebagai bukti ada banyak tokoh Kristen yang ikut memperjuangkan kemerdekaan Indonesia dengan didasarkan semangat nasionalisme. Kemudian pasca-kolonial Belanda kekristenan ingin menampilkan wajah baru yang sungguh-sungguh keindonesiaan dengan lahirnya organisasi DGI/PGI. Namun seiring waktu ketika berakhirnya era orde baru dan memasuki era reformasi, kekristenan dan masyarakat lainnya di Indonesia menghadapi arus gelombang yang mengatas-namakan agama yang pergerakannya cukup masif dibandingkan di era orde lama diantaranya: kelompok Islam fundamentalis yang ingin menjadikan NKRI bersyariat Islam, adanya gerakan politik transnasional HTI yang ingin menghidupkan kembali kejayaan Islam pada abad ke-6 dan faham Wahabisme yang sarat dengan kekerasan. Persoalan lainnya ialah adanya kemiskinan yang terstruktur akibat dari krisis moneter yang melanda di Indonesia tahun 1997. Melalui masalah ini, setiap agama-agama di Indonesia harus melakukan konvergensi atas dasar keprihatinan yang sama.
Abstract: Christianity and Nationalism in Indonesia” discuss the history of Christianity in Indonesia, which is assumed to be a religion that is pro to Western colonialism. Still, this assumption is incorrect as evidence that many Christian figures fought for Indonesian independence based on the spirit of nationalism. Then post-colonial of Dutch, Christianity wanted to be presented a truly Indonesian face with the birth of the DGI / PGI organization. But over time when the end of the new order and entering the era of reform, Christianity and the other societies in Indonesia faced challenges in the name of religion whose movements were quite massive compared to the old order including fundamentalist Islamic groups who wanted to make the Republic of Syariat Muslim Indonesia, a transnational HTI political movement that wanted to revive the glory of Islam in the 6th century and the ideology of Wahhabism which is loaded with violence. Another problem is the existence of structured poverty due to the monetary crisis that hit Indonesia in 1997. Through this problem, every religion in Indonesia must converge on the basis of the same concerns.
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Dwijayanto, Arik, and Yusmicha Ulya Afif. "A Religious State (A Study of Hasyim Asyari and Muhammad Iqbal's Thought on the Relation of Religion, State and Nationalism)." JUSPI (Jurnal Sejarah Peradaban Islam) 3, no. 2 (January 26, 2020): 226. http://dx.doi.org/10.30829/juspi.v3i2.6778.
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<p><em>This article explores the concept of a religious state proposed by two Muslim leaders: Hasyim Asyari (1871-1947), an Indonesian Muslim leader and Muhammad Iqbal (1873-1938), an Indian Muslim leader. Both of them represented the early generation when the emerging revolution for the independence of Indonesia (1945) from the Dutch colonialism and India-Pakistan (1947) from the British Imperialism. In doing so, they argued that the religious state is compatible with the plural nation that has diverse cultures, faiths, and ethnicities. They also argued that Islam as religion should involve the establishment of a nation-state. But under certain circumstances, they changed their thinking. Hasyim changed his thought that Islam in Indonesia should not be dominated by a single religion and state ideology. Hasyim regarded religiosity in Indonesia as vital in nation-building within a multi-religious society. While Iqbal changed from Indian loyalist to Islamist loyalist after he studied and lived in the West. The desire of Iqbal to establish the own state for the Indian Muslims separated from Hindus was first promulgated in 1930 when he was a President of the Muslim League. Iqbal expressed the hope of seeing Punjab, the North West province, Sind and Balukhistan being one in a single state, having self-government outside the British empire. In particular, the two Muslim leaders used religious legitimacy to establish political identity. By using historical approach (intellectual history), the relationship between religion, state, and nationalism based on the thinking of the two Muslim leaders can be concluded that Hasyim Asyari more prioritizes Islam as the ethical value to build state ideology and nationalism otherwise Muhammad Iqbal tends to make Islam as the main principle in establishment of state ideology and nationalism.</em></p><em>Keywords: Hasyim Asyari, Muhammad Iqbal, religion, state, nationalism.</em>
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Rajilun, Mus. "The Use of Local Character's Biography to Build Nationalism and Patriotism." International Journal Pedagogy of Social Studies 4, no. 1 (November 20, 2019): 41–50. http://dx.doi.org/10.17509/ijposs.v4i1.15975.
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Nationalism and patriotism are two of the required characters which must be owned by individual or individual as a part of a society. Nowadays, there is an undeniable fact that our children, especially those in the junior and senior high schools, love more foreign characters (idols and heroes) rather than loving their national characters that fought for this land, Indonesia. There are many ways to teach history in order to build nationalism and patriotism characters of the students. One of the ways is by using biography. By involving 41 students of social science and 2 history teachers in a senior high school, this natural inquiry study shows that the biography of local character (local hero) can build the students’ nationalism and patriotism with some noticeable challenges in the practice.
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Santosa, Puji. "Perlawanan Bangsa Terjajah Atas Harkat dan Martabat Bangsa: Telaah Postkolonial Atas Tiga Sajak Indonesia Modern." ATAVISME 12, no. 2 (December 31, 2009): 147–56. http://dx.doi.org/10.24257/atavisme.v12i2.166.147-156.
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Kesadaran kebangsaan mengenyahkan peniajahan adalah persoalan nasionalisme suatu bangsa. Nasionalisme di wilayah jajahan adalah reaksi dari tekanan-tekanan sosial dan poliris yang beraneka macam dari para penjajah. Indonesia telah mengalami penjajahan bcrulang kali, seperti penjajahan Portugis, Belanda, Inggris, dan Jepang. Jejak-jejak penjajahan bangsa Eropa dan bangsa Asia Timur Raya tersebut di Indonesia terekam secara jelas dalam sastra Indonesia modern, misalnya dalam tiga sajak Indonesia modern, yaitu sajak "Hang Tuah" karya Amir Hamzah yang merekam jejak pcrlawanan terhadap kolonial bangsa Postugis, sajak "Apa Kata Laut Banda" karya Mansur Samin yang merekam jejak perlawanan pahlawan Maluku terhadap kolonial bangsa Belanda, dan sajak "Sontanglelo" karya Mansur Samin yang merekam jejak perlawanan pcmuda Batak terhadap penjajahan bangsa Jepang. Ketiga sajak Indonesia modem itu dipilih sebagai percontoh pembicaraan tentang kritik postkolonial dengan alasan: (1) Ketiga sajak di atas merekam sejarah bangsa tentang jejak- jejak penjajahan di Indonesia, yakni suatu semangat kesadaran anak bangsa unluk berdaulat, terbebas dari penjajahan serta membangkitkan semangat nasionalisme bangsa, (2) Ketiga sajak di atas ditulis dalam bentuk puisi naratif atau balada yang berisi kisah perlawanan anak bangsa terhadap kolonial, yakni diwakili oleh tokoh Hang Tuah yang rnengadakan perlawanan terhadap bangsa Portugis, tokoh Maria Christina Martha yang mcngadakan perlawanan terhadap bangsa Belanda, dan tokoh Sontanglelo yang mengadakan pcrlawanan terhadap bangsa Jepang. Wujud perlawanan kctiga tokoh di atas merupakan reaksi atas tekanan sosial dan politik dari para kolonialis untuk pembebasan negerinya.
Abstract:
National awareness to evict colonialization is a nationalism issue of a nation. Nationalism in a colourized territory is a reaction from various social and political pressures of the colonizers. Indonesia had suffered from colonialization for many times, such as colonializations by Portuguese, Dutch, English, and Japanese. The trajectories of European and East Asian colonialization in Indonesia have clearly recorded in modem Indonesian literature, for instance in three modern Indonesian poems, namely "Hang Tuah", written by Amir Hamzah which recorded the resistance trajectory against Portuguese colonial, '' Apa Kata Laut Banda" written by Mansur Samin which recorded the resistance trdject01y of Maluku's heroine against the Dutch colonial, and "Sontanglelo" written by Mansur Samin which recorded the resistance trajectory of a Barak young man against Japanese colonial. The three modem Indonesian poems are selected as examples in a discussion of the postcolonial critic by the reasons: (1) The three poems are records of the national history about colonial trajectory in Indonesia, i.c. a spirit of a national awareness to independent, free from colonialism and arousing the nationalism spirit of a nation. (2) The three poems were written in the form of narrative poems or ballads presenting the stories of a nation resistance against colonialism, i.e. represented by Hang Tuah who fought against Portuguese colonialism, Maria Martha Christina who fought against Dutch colonialism, and Sontanglelo who fought against Japanese colonialism. The realization of the three characters is a reaction to the colonial's social and political pressures in liberating their nation.
Keywords: national awareness. nationalism, colonialism, postcolonial, liberation.
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Salura, Purnama, Stephanie Clarissa, and Reginaldo Christophori Lake. "Reflecting the Spirit of Modern-Indonesia Through Architecture: The Icono-Symbolical Meanings of Jengki Architectural Style Case Studies: Bandung Polytechnic of Health Building and Bumi Sangkuriang Meeting Hall in Bandung, West Java, Indonesia." Journal of Design and Built Environment 20, no. 2 (August 31, 2020): 13–26. http://dx.doi.org/10.22452/jdbe.vol20no2.2.
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The architectural discourse in Indonesia generally focuses on traditional architecture that represents specific regional icons, the synthesis of traditional architecture with European-style architecture, and modern architecture inspired by International Style. This research focuses on the architectural style in Indonesia which flourished in the 1950s, known as the Jengki architectural style. This architectural style is essential in the history of Indonesian architecture, considering that the style reflects the spirit of nationalism and post-colonial Indonesian. This research aims to explore the icons of Jengki architecture, by elucidating the architectural concepts that underlie the two oldest Jengki buildings in Bandung, West Java. The analysis showed that the characteristics of this architectural style shown by the configuration of architectural elements resembling the form of a pentagon, mostly asymmetrical in spatial layout, playful articulation of ornaments, and the use of local materials. The pentagon becomes an icon of Pancasila, which is a foundational principle of the new Indonesian state and symbolize the meaning of nationalism. Thus, the icon which also represents symbolic meaning becomes an essential aspect in the design of Jengki-style buildings in the future. This icon can be an alternative to be applied to modern buildings that are intended to display national icons, rather than particular regional icons. Besides enriching the architectural knowledge of Indonesian architecture, the results of this study are beneficial to architectural practitioners, stakeholders, and architectural conservationists as well
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Marta, Nur'aeni. "Kurikulum Pendidikan Sejarah di Malaysia: Sebagai Bahan Refleksi Pengembangan Kurikulum Sejarah di Indonesia." Jurnal Pendidikan Sejarah 4, no. 1 (August 18, 2017): 54. http://dx.doi.org/10.21009/jps.041.05.
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This article reviewed the history of the educational curriculum in Malaysia. The goal is to describe theeducation system and educational curriculum in Malaysian history. The Malaysian government is awarethat education is a strategic tool in preparing qualified human resources due to the vision or intimation2020 as a common goal to be achieved.. In Malaysian history courses are compulsory subjects taughtat the terrace which learners from grade 4 elementary school to middle school high. Education historyconducted by the Malaysian centric approach. The goal is to instill a sense of nationalism, patriotism andthe formation of the united Malaysian nation.
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Nurwati, Nunung, Raden Marsha Aulia Hakim, and Erna Maulina. "Industrial Relation: A Comparative Study in Nigeria and Indonesia, Historical Perspective." Mediterranean Journal of Social Sciences 8, no. 5-1 (July 1, 2017): 19–28. http://dx.doi.org/10.2478/mjss-2018-0092.
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Abstract Indonesia and Nigeria are two countries with different histories. Both are countries once colonized by various colonial countries. The evolution of labor relations between Indonesia and Nigeria is interesting. From the perspective of history that originated from the invaders who entered what happens to both countries is one of the main attractions to examine the similarities and differences in the evolution of labor relations that occur from two different occupiers. This study examines the evolution of employment relation in developing countries, especially in Nigeria and Indonesia. This event occurred in Nigeria and Indonesia that began with the colonialist entry in both countries. This case study achieves through indepth descriptive and historical case study of the transfer of the British Voluntarist ERP to Nigeria and the history of Indonesian nationalism labor. A review of the literature of such transfer of management practices reveals that there are so much different in both perspectives of change. In an attempt to make this study can explain better about the difference, this study relies on descriptive and historical sources on the transfer of employment relation practice. The finding confirms that both countries have so many differences from many aspects.
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Surandi, Surandi, Supardi Supardi, and Johan Setiawan. "THE IMPLEMENTATION OF RADIN INTEN II’S NATIONALISM RESISTANCE VALUES WITHIN LOCAL HISTORY LEARNING." Ta'dib 23, no. 2 (December 16, 2020): 145. http://dx.doi.org/10.31958/jt.v23i2.1721.
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Abstract: The purposes of this study are to find out: (1) the implementation of Radin Inten II’s resistance nationalism values in the learning process; (2) the obstacles experienced by teachers when implementing Radin Inten II’s resistance nationalism values in the learning process; (3) the efforts made by teachers in overcoming obstacles during the implementation of Radin Inten II’s nationalism values in the learning process. This study used qualitative approach with the type of case study conducted at SMAN 1 Kalianda. Data collection techniques consisted of observation, interviews, and documentary studies. Data analysis techniques used the model of Miles & Huberman consisting of data collection, data reduction, data display, and conclusion. The results show: (1) the implementation of Radin Inten II’s nationalism resistance values in the process of learning local history was carried out by compiling a syllabus and implementing learning plan (RPP) by incorporating local history into Indonesian historical material which was consisted of planning, implementation, and evaluation, (2) the obstacles experienced by teachers included: the ability of teachers during learning process, students’ attitudes, and time constraints, (3) the efforts made by the teacher were taking the initiative to instill the values of nationalism in the resistance of Radin Inten II’s, applying various models, strategies, methods and singing a national song before learning. Abstrak: Tujuan penelitian ini adalah untuk mengetahui: (1) implementasi nilai-nilai nasionalisme perlawanan Radin Inten II dalam proses pembelajaran, (2) kendala yang dialami oleh guru saat implementasi nilai-nilai nasionalisme perlawanan Radin Inten II dalam proses pembelajaran, (3) upaya yang dilakukan guru dalam mengatasi kendala yang dihadapi saat implementasi nilai-nilai nasionalisme perlawanan Radin Inten II dalam proses pembelajaran. Penelitian ini menggunakan pendekatan kualitatif dengan jenis studi kasus di SMAN 1 Kalianda. Teknik pengumpulan data terdiri dari observasi, wawancara, dan dokumentasi. Teknik analisis data menggunakan model Miles & Huberman yang terdiri dari pengumpulan data, reduksi data, penyajian data, dan penarikan kesimpulan. Hasil penelitian menunjukkan: (1) implementasi nilai-nilai nasionalisme perlawanan Radin Inten II dalam proses pembelajaran sejarah lokal dilakukan dengan menyusun silabus dan rencana pelaksana pembelajaran (RPP) dengan memasukkan sejarah lokal kedalam materi sejarah Indonesia yang terdiri dari perencanaan, pelaksanaan, dan evaluasi, (2) kendala yang dialami oleh guru diantaranya: kemampuan guru dalam proses pembelajaran, sikap siswa, dan adanya keterbatasan waktu, (3) upaya yang dilakukan oleh guru yaitu berinisiatif menanamkan nilai-nilai nasionalisme dalam perlawanan Radin Inten II, menerapkan berbagai model, strategi, metode dan menyanyikan lagu nasional sebelum pembelajaran.
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Dika, Alam Maha. "Nasionalisme Papua Dalam Organisasi Aliansi Mahasiswa Papua (Studi Kasus : Aliansi Mahasiswa Papua Komite Kota Yogyakarta)." Jurnal DinamikA 1, no. 2 (December 1, 2020): 33–54. http://dx.doi.org/10.18326/dinamika.v1i2.33-54.
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The Papuan Student Alliance (AMP) is a Papuan student organization that voices problems in Papua, especially politics. AMP has goals for Papuan independence which are contained in the organization's vision and platform. AMP itself is divided into seven committees in various cities, one of which is the Yogyakarta City Committee. The results of this study conclude that the Papuan nationalism that has developed within the Yogyakarta KK AMP is due to several reasons, among others; 1) Indonesia is considered a failure in carrying out nation-building in Papua; 2) Experience of violence experienced by the Papuan people; 3) The basic needs of the Papuan people are not fulfilled. Apart from the historical factor of Papua which has a strong connection with Papuan nationalism, the failure of nation-building by Indonesia in Papua is also a factor that makes Papuan nationalism continue to develop in the Yogyakarta KK AMP. In the construction of Papuan nationalism, the Yogyakarta KK AMP builds a shared identity through shared psychology regarding the oppression experienced by the Papuan people so far. The joint history that was formed by the AMP KK Yogyakarta is about Papua which has made efforts to become independent and then this independence was annexed by Indonesia. For the AMP KK Yogyakarta, the Papuan people have experienced violence (memoria passionis), land grabbing, exploitation of natural resources, discrimination, marginalization, and the crisis of freedom. Therefore, the common goal of AMP KK Yogyakata is Papuan independence as an initial stage towards a better Papua.
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Ningrum, Siti Utami Dewi. "The Revival of the "Mothers of the Nation" from the Period of Anti Colonial Movement until the Independence of Indonesia." Jurnal Perempuan 23, no. 3 (August 28, 2018): 129. http://dx.doi.org/10.34309/jp.v23i3.255.
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<p>"Mothers of the Nation" or <em>ibuism</em> is a term that is often considered negative in the study of women's history. This is related to the nation's political journey, during which the New Order regime took power, the terminology was used to control and dominate women in Indonesia. Further explored, in the 1920s, the spirit of nationalism are grew, including among the (<em>priayi</em>) noble women. They formed an association and held the Indonesian Women's Congress I in 1928. According to Susan Blackburn, what women did at the time was their nationalistic form, becoming "Mothers of the Nation." Using a historical approach, this paper seeks to retrace how early noble women came into existence and formulated their ideas of nationalism. The sources used are the result of literature studies, whether magazines, books, scientific papers, memoirs or biographies of women movement. This paper also use oral and photo sources to complete the experiences of women who involved in this topic.</p><p> </p>
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Abdurahman, Dudung. "Diversity of Tarekat Communities and Social Changes in Indonesian History." Sunan Kalijaga: International Journal of Islamic Civilization 1, no. 1 (March 22, 2018): 61. http://dx.doi.org/10.14421/skijic.v1i1.1217.
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Islam as a religious system is generally based on three principal teachings called as aqidah (theology), syari'ah (law), and tasawwuf (Sufism, moral and spiritual). Each thought and the Islamic expertise have also established Muslim communities that demonstrate the diversity of social and religious history in various regions on the spread of Islam. In the history of the spread of Islam in Indonesia, particularly the Sufis always showed a significant role in each period of social change. Therefore, further discussion of this paper will be based on the development of tarekat communities. The historical facts in this study are presented gradually based on the unique cases in each period. The tarekat communities in Nusantara in the early period of Islam, which is the 13th century until the 17th century, have established the religious system patterned on the diversity of doctrine, thought, and tradition that is acculturative with various cultures of the local society in Nusantara. Then they developed during the Dutch colonial period in the 18th century and the 19th century. Besides contributing in the Islam religious founding, they also contributed in the patriotism struggle and even protested in the form of rebellion towards the Dutch colonial. The Sufis from various tarekat streams displayed antagonistic of political acts towards the Colonial government policies. It was developed at the beginning of the 20th century, which is the period of nationalism and of Islamic reform movements. The social force of tarekat people became an indicator of the religion revival that was very influencing towards the nationalism movement in Indonesia. The last one, it has been developing on the independence day of Indonesia, which is called the contemporary period, until today. The tarekat people have built a community system variously based on the principle of beliefs and various ritual activities. The tarekat people always develop, modify, and actualize the tasawwuf teachings and the tarekat practice, mainly in order to complete the spirituality and morality improvement of the society. The tarekat people’s contributions are very helpful for the society in general in order to fulfill the mental necessity. Their religiosity is also strategic enough to be used as a control media for the moral life of the nation.