It specializes in Indonesian Islamic studies in particular, and Southeast Asian Islamic studies in general, and is intended to communicate original researches and current issues on the subject. is journal warmly welcomes contributions from scholars of related disciplines. All submitted papers are subject to double-blind review process.
This article aims to analyse the foundations of Western dominance in the discipline of International Relations (IR) in Indonesia. Drawing on a contextualized autoethnographic reflection of learning and researching IR in Indonesia during my undergraduate studies between 2008 and 2013, I argue that Western dominance in Indonesian IR discipline is not simply characterized by imposition of a certain academic tradition from the West but also reproduced in everyday academic discourse and naturalized through institutional practices of power. Drawing on my autoethnographic reflections, Western dominance has been maintained and naturalized through everyday exclusionary practices in IR discipline. I encountered this exclusionary practice through a gatekeeping question that was often asked during my time as an undergraduate student and researcher in Indonesia: ‘which part of your work is IR?’. This gatekeeping practice is rooted in the larger history of bureaucratization and state co-optation of Indonesian academic community, which is still perpetuated by the government. Nevertheless, this Western epistemic dominance has been resisted through non-academic spaces. Through this contextualized autoethnographic reflections, I offer some rethinking of Global IR project by highlighting internal hierarchy and Western dominance in the discipline of International Relations, as well as resistance against it by non-academic communities.
This paper aims to analyze some linkages between revolution, public sphere, and transnational activism through social media in the Middle East. A revolution in Tunisia in 2011 became an international issue aft er the revolution spreaded to other states in the region. Aft er Tunisia, protest movements began to ignite in Egypt, Libya, Yemen,and Jordania. This wave of revolution comes into a public discourse: what causes this movement? How coulda revolution in one country inspire another revolution in another country? To answer these questions, weanalyze the role of social media as a “bridge” to connect activists in the Middle East to make a revolution. Weconclude that transnational activism was formed by routine and massive reports from media which explainedwhat hadhappened in the Middle East during the revolution. The reports were followed by a spread of the ideaof democracy and civil rights through social media. As a consequence, revolution took place in several othercountries whose socio-cultural tradition are similar to that of Tunisia.
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