Charisma and celebrity in Indonesian politics

Hughes-Freeland, Felicia

doi:10.1177/1463499607077297

Cited by 32 publications

(12 citation statements)

References 19 publications

(5 reference statements)

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“…More recently the leadership of the current president Soesilo Bambang Yudhoyono, has been interpreted as based on Javanese cultural principles (Liddle and Mujani 2004). He is Javanese and is well known for his "charismatic" appearances in public (Hughes-Freeland 2007). Recently, this president has shown a greater commitment to run the state with real democracy and in fact to combat KKN, the form of corruption that has been seen by many-especially the public-as characteristic of Indonesian governance (Suryadinata 2011).…”

Section: Indonesia's Tradition Of Paternalismmentioning

confidence: 99%

Paternalistic Leadership and Employee Responses in Javanese Culture

Irawanto

Ramsey

2011

GADJAH MADA INT. J. BUS.

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While much has been written about leadership research, little effort has been made to identify what constitutes effective leadership in an Indonesian cultural context. Paternalistic leadership is an emerging body of research that has been adapted to the Indonesian context. Javanese cultural values provide a foundation for an Indonesian form of Paternalistic Leadership (PLI). In this study, 178 civil servants in the province of Yogyakarta Special Region, where surveyed in order to examine their responses to the dimensions of PLI. Results suggested that effective PLI emphasises a leader’s visibility, benevolence and courage. Authority and impartiality need to be expressed in ways that align with traditional Javanese values. Suggestions of the direction for further study are presented.

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Section: Indonesia's Tradition Of Paternalismmentioning

confidence: 99%

Paternalistic Leadership and Employee Responses in Javanese Culture

Irawanto

Ramsey

2011

GADJAH MADA INT. J. BUS.

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“…The undiluted admiration that comes with fandom may in some cases develop into charismatic forms of leaderfollower relations (cf. Marshall 1997: 20-6;Hughes-Freeland 2007) which, as Weber suggested, is not necessarily an authority pattern that comfortably sits within institutional democratic politics. There is even plenty of evidence to suggest that celebrity frequently gives rise to psycho-pathological phenomena among both the famous and their fans (Giles 2000;Ferris 2007).…”

Section: Celebrity Politicians Revisitedmentioning

confidence: 99%

Leadership by the Famous: Celebrity as Political Capital

Hart¹,

Tindall²

2009

Dispersed Democratic Leadership

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Many of us care about refugees and displaced children. Tens of thousands of us spend considerable amounts of time and money improving their situation. But few of us have been as effective in drawing attention to these issues and keeping them on the agenda of political elites and institutions around the world as celebrities such as Angelina Jolie have been. Star power defies conventional accounts of democratic leadership. It epitomizes the notion of leadership dispersal, although not one that is the product of institutional design let alone constitutional foresight. It rests upon personal rather than institutional moral capital, that capital is derived from fame, dramaturgy, and personality marketing in the non-political sphere, rather than by democratic election, representation, and accountability.

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“…The portrayal of power simply as some form of potency has obscured a model of power sensitive to its intrinsic instability. The conspicuous display of invulnerability is a performance expressive of the ‘political ontology of the lived‐in world’ (Comaroff & Comaroff 2009: 53; see also Hughes‐Freeland 2007: 193), of the volatility of authority consolidated through personal relations, and the need to demonstrate efficacy if authority is to endure. Power is thus perceived to be relational, hierarchical, and instantiated through performance.…”

Section: Resultsmentioning

confidence: 99%

Beyond the exemplary centre: knowledge, power, and sovereign bodies in Java

Wilson

2011

Journal of the Royal Anthropological Institute

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The article explores the formative effects of forms of esoteric knowledge associated with Sundanese and Javanese martial arts in Indonesia. Those in possession of such knowledge are held to be efficacious and able to act in an intercessory capacity, mediating relations with the denizens of the unseen world, the alam ghaib, to afford protection to themselves and others. It is knowledge that implies a link to and ability to mediate relations with a higher form of authority. More recently, these forms of knowledge and its transmission have been transformed in modern, nationalist martial arts schools in which relationships based upon devotion to the martial arts teacher are reorientated towards the state as the progenitor of knowledge and material gain. Tracing these transformations, I argue that the portrayal of power as some form of ‘potency’ in academic accounts has obscured a model in which power is perceived to be relational, hierarchical, and instantiated through performance – a model sensitive to the role that violence plays as both a coercive and compelling force, and which accurately reflects the intrinsic instability of political authority consolidated through personal relations. In this respect, similarities in conceptions of power that circulate in Indonesia and more widely in Southeast Asia are not merely cultural, but rather reflect pragmatic concerns with the material relations of power. Résumé L'article explore les effets formateurs de formes de savoir ésotérique associées aux arts martiaux de la Sonde et de Java, en Indonésie. Les détenteurs de ce savoir ont la réputation d'être efficaces et capables d'agir en tant qu'intercesseurs, intermédiaires des relations avec les habitants du monde invisible, les alam ghaib, afin d'obtenir la protection de ceux‐ci pour eux‐mêmes et pour les autres. C'est le savoir qui implique un lien avec une forme d'autorité supérieure et la capacité de servir d'intermédiaire avec celle‐ci. Ces formes de savoir et leur transmission se sont transformées plus récemment en écoles d'arts martiaux modernes et nationalistes, dans lesquelles les relations basées sur la dévotion au maître d'arts martiaux sont réorientées vers l'État, source de savoir et de gains matériels. En retraçant ces transformations, l'auteur avance que la représentation savante du pouvoir comme une forme de « puissance virile » a occulté un modèle dans lequel le pouvoir est perçu comme relationnel, hiérarchique et réalisé dans la performance : un modèle sensible au rôle que joue la violence comme force à la fois coercitive et persuasive, et qui reflète fidèlement l'instabilité inhérente à l'autorité politique consolidée par les relations personnelles. À cet égard, les similitudes entre les conceptions du pouvoir qui ont cours en Indonésie et, plus largement, en Asie du Sud‐est ne sont pas seulement culturelles mais reflètent des préoccupations pragmatiques sur les médiations matérielles du pouvoir.

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Charisma and celebrity in Indonesian politics

Cited by 32 publications

References 19 publications

Paternalistic Leadership and Employee Responses in Javanese Culture

Paternalistic Leadership and Employee Responses in Javanese Culture

Leadership by the Famous: Celebrity as Political Capital

Beyond the exemplary centre: knowledge, power, and sovereign bodies in Java

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