Diasporic representations of the home culture: case studies from Suriname and New Caledonia

Allen, PM

doi:10.1080/14631369.2013.853544

Cited by 6 publications

(6 citation statements)

References 23 publications

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“…The combination of these two aspects can neutralize price uncertainty. The together activities of two parties by Prasetyo (2015), Allen (2015), and Rifa'i ( 2017) are other embodiment forms of social culture in traditional markets. Therefore, the social culture is internalized sustainably and becomes an inseparable part as a whole from trade transactions in Gede market-Surakarta.…”

Section: Resultsmentioning

confidence: 99%

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Mysticism of Selling Price Hamemayu Hayuning Urip Bebrayan (Kejawen Ethno-Economic Approach)

Prasetyo

2021

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The qualitative research of this kejawen ethno-economic aims to reveal actions kejawen culture of hamemayu hayuning urip bebrayan. Culture staple seller of panunggalan community in Gede Traditional Market-Surakarta makes people together with buyers. This atmosphere makes selling price determination is not solely economic benefits as much as possible. Therefore, the cultural tradition of hamemayu hayuning urip bebrayan becomes an analytical tool. Data was collected through participant observation of the panunggalan community and scholars. The results show cultural mysticism affects selling the price-determining concept that combines economic and non-economic values. This combination makes selling activities profit and loss and a spiritual and social belief that God gives sustenance through the buyer. An achievement makes it easy for sellers to feel what the buyer feels and considers the buyer, not someone else. This inner and outer whole conviction gave rise to kejawen ethno-economic. Ethno-economics is a transaction activity based on sympathetic feelings and thoughts not to harm (rumangsa handarbeni) by prioritizing honesty and kindness between seller and buyer. The activities of economic actors originate from the balance between the way of life and activities. The balance to always remember and obey God and love fellow humans as a form of guidelines for living life. Guidelines are the essence of life serenity according to God's will. This condition fosters a close brotherhood of increasing brothers (sedulur). Fraternal relations as a form of harmonious interaction, so far, have provided fluency (pelarisan) and wealth (pesugihan)

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Section: Resultsmentioning

confidence: 99%

“…This inner conviction gives rise to brotherly relations (seduluran) as a form of harmonious interaction (Sugiarto, 2015;Boanergis, Engel & Samiyono, 2019). This fraternal relationship creates an atmosphere of togetherness in selling prices (Prasetyo, 2015;Allen, 2015;Al Masum & Parker, 2020).…”

Section: Discussionmentioning

confidence: 99%

Mysticism of Selling Price Hamemayu Hayuning Urip Bebrayan (Kejawen Ethno-Economic Approach)

Prasetyo

2021

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“…The Javanese then settled and continued their lineage in Suriname. Until now, these people still maintain Javanese cultures, such as Javanese (Allen, 2015).…”

Section: The Characteristics and Concept Development Of Diaspora In Tmentioning

confidence: 99%

“…One of the well-known Indonesian diasporas is the Javanese diasporas in Suriname who was initially forced to leave Java because the Dutch colonial government needed workers in Suriname (see Allen, 2015;Muftakhin, 2016). The Javanese in Suriname then settled and maintained their identity as Javanese there.…”

Section: Indonesian Diaspora or Just Indonesian Migrants (?)mentioning

confidence: 99%

The Meaning of Diasporic Identity: A Case of Indonesian Community Overseas

Oktafiani

2019

J. Indones. Soc. Sci. and Humanit.

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This paper argues that the term of the diaspora in Indonesia has been transformed and simplified from the general diaspora concept and its conceptual meaning is not enough to define the Indonesian diaspora. The Indonesian government have already made a clear characteristic of Indonesian diaspora through the Presidential Regulation No. 76 of 2017, it is stated implicitly that Indonesian diaspora is whoever living abroad, despite they only live there for a short period. Regardless of what the Indonesian government has done to define the meaning of the diaspora, thedefinition is not enough to explain about Indonesian diaspora. By any conditions, the Indonesian government could not neglect the history of some Indonesian political refugees in 1965 or 1998 since there was a painful history left behind and it is unsure whether they want to recognize themselves again as Indonesia. On the other hand, the second generation or more of Indonesian who already got another country citizenship, can not be guaranteed to have a sense of belonging with Indonesia and want to recognize that they have Indonesian descent. This paper will elucidate what really matters in the term of Indonesian diaspora in the sense of belonging and the confession that they are being attached to Indonesia.

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“…In addition to Suriname, Javanese labours also were recruited to work in British Malaya and French New Caledonia in Melanesia. 29 The Javanese started to arrive in New Caledonia in 1902. In 1945, there were 7,249 Javanese in New Caledonia.…”

Section: People Mobility and Translocalitymentioning

confidence: 99%

Islam Jawa in Diaspora and Questions on Locality

Maftukhin

2016

J. Indonesian Islam

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This article examines the translocal Islam Jawa (Javanese Islam) that characterises the deterritorialisation of culture through space and time. Contrary to mainstream approaches to Islam Jawa that tends substantially picture Islam and Muslim in Java as a mere "localised form of Islam", it sees Islam Jawa as a "translocal" practices. In addition, it sees that the idea of Islam Jawa travels, deterritorialises, and reterritorialises in different times and places. Therefore, what is imagined by scholars as "local Islam" is not local in traditional and geographical senses because Islam Jawa is formed, shaped and influenced by the mobility, entanglement, connectivity across oceans, regions, and borders. The Islam Jawa also travels to a different place, transcending the modern limits of nation-states' boundaries. Islam Jawa is a product and a consequence of the efforts to establish between "imagined" spatial and temporal congruence.

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Diasporic representations of the home culture: case studies from Suriname and New Caledonia

Cited by 6 publications

References 23 publications

Mysticism of Selling Price Hamemayu Hayuning Urip Bebrayan (Kejawen Ethno-Economic Approach)

Mysticism of Selling Price Hamemayu Hayuning Urip Bebrayan (Kejawen Ethno-Economic Approach)

The Meaning of Diasporic Identity: A Case of Indonesian Community Overseas

Islam Jawa in Diaspora and Questions on Locality

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