The Samin movement

Benda, Harry J.; Castles, Lance

doi:10.1163/22134379-90002844

Cited by 43 publications

(38 citation statements)

References 0 publications

Supporting

Mentioning

Contrasting

Unclassified

Order By: Relevance

“…Victor King formulated this in his theory of relative deprivation. Benda and Castles (1969) explain that the difficult situation and pressure from the colonial system led to members of the Sedulur Sikep community "choosing" to live in "isolated" areas. Through this life of self-isolation from colonial authority through taxation, religious authority through the muezzin, and administrative authority through the nobility (priyayi), they avoided direct and explicit confrontation while improving their own fortunes, particularly by avoiding severe risks by considering their every move (Santoso 2004).…”

Section: Unnes Journalsmentioning

confidence: 99%

Geger Sikep: Environmental (Re)Interpretation among the Contemporary Anti-Cement Movement in Kendeng, Central Java

Setiadi¹,

Saraswati²,

Rosyid³

2017

komunitas

View full text Add to dashboard Cite

Over the past decade, a shift has occurred in the Sedulur Sikep communitys attitude since the increase in its popularity and coverage in the mass media following its involvement in the anti-cement movement in Central Java. However, not all members of Sedulur Sikep participate in or even approve of this movement. This anthropological study attempts to illustrate how this situation has pushed the Sikep community members to (re)recognize their values, the influence of these values on environmental discourse, and how the relations between them are understood and practiced by Sedulur Sikep and the movement fighting in its name. By examining the adaptability of ecological knowledge and the ordering of visible space as a result of complex interactions between nature and nurture, it is possible to examine the shifts in their understanding of environmental dynamics and their cultural identity. The fragmentation that has occurred is rooted in different understandings of the reciprocal bonds between the Sedulur Sikeps tani mligi identity and natural resources. The dynamics and stagnation seen in how Sedulur Sikep positions itself in relation to cement production is also apparent in various methods of (re)interpretation, particularly regarding the relevance of Sedulur Sikeps beliefs to its ecological contestation and struggle for living space.

show abstract

Section: Unnes Journalsmentioning

confidence: 99%

Geger Sikep: Environmental (Re)Interpretation among the Contemporary Anti-Cement Movement in Kendeng, Central Java

Setiadi¹,

Saraswati²,

Rosyid³

2017

komunitas

View full text Add to dashboard Cite

show abstract

“…Even during Soeharto's reign, when it is widely believed that Ahmadiyah was somewhat protected by the military regime's preparedness to suppress any signs of conflict, there were strong echoes of its current predicament. Although generally unreported in the mainstream Indonesian media, at least some cases of anti-Ahmadiyah violence were recorded in 1969, 1976and 1981(Muryadi, 2005 as well as instances of local attorney generals issuing regulations outlawing the spread of Ahmadiyah teachings (Purwanto, 2008: 80). One 1987 case of an Ahmadi village head replaced by an official prepared to restrict Ahmadiyah activities shows the likely way that the New Order dealt with any potential conflict on the issue (Rosidin, 2010: 18).…”

Section: A Brief History Of Heresy and Political Authoritymentioning

confidence: 99%

“…The New Order considered these small indigenous religions to be potential resting places for those with communist beliefs and banned hundreds of them during the 1960s and 1970s (Patty, 1986: 93). This echoed the colonial government's preoccupation with local religions such as Saminism as sources of social disorder (Benda and Castles 1969).…”

mentioning

confidence: 99%

Heresy and Authority: Understanding the Turn against Ahmadiyah in Indonesia

Hicks

2014

South East Asia Research

View full text Add to dashboard Cite

show abstract

“…Even though they faced counter-discourses (from both the proponents of the Ethical System, the budding communist party, and the growing nationalist movements) that depicted forestry and foresters as land-expropriators, foresters expanded their staff (before the Depression), and became the largest landholding unit in Java. 52 Government foresters also assumed direct management of forests, ending private concessions.…”

Section: Journal Of the Malayan Branch Of The Royal Asiatic Societymentioning

confidence: 99%

“…53 Through the 1930s, the Forest Service continued to acquire ʻcritical landsʼ. 54 In post-independence Java, there was virtually no question that state foresters would regain control of the forest lands. The 1927 Ordinances for the Forest Service of Java and Madura were declared to still be valid and translated from Dutch into Indonesian.…”

Section: Journal Of the Malayan Branch Of The Royal Asiatic Societymentioning

confidence: 99%

Empires of Forestry: Professional Forestry and State Power in Southeast Asia, Part 1

Vandergeest

Lanes

Peluso

2006

Environment and History

View full text Add to dashboard Cite

This paper examines the origins, spread, and practices of professional forestry in Southeast Asia, focusing on key sites in colonial and post-colonial Indonesia, Malaysia and Thailand. Part 1 challenges popular and scholarly accounts of colonial forestry as a set of simplifying practices exported from Europe and applied in the European colonies. We show that professional forestry empires were constituted under colonialism through local politics that were specific to particular colonies and technically uncolonised regions. Local economic and ecological conditions constrained the forms and practices of colonial forestry. Professional forestry became strongly established in some colonies but not others. Part 2, in a forthcoming issue of this journal, will look at the influence on forestry of knowledge and management practices exchanged through professional-scientific networks. We find that while colonial forestry established some management patterns that were extended after the end of colonialism, it was post-colonial organisations such as the FAO that facilitated the construction of forestry as a kind of empire after World War Two. As a sector, forestry became the biggest landholder in the region only after colonialism had ended.

show abstract

The Samin movement

Cited by 43 publications

References 0 publications

Geger Sikep: Environmental (Re)Interpretation among the Contemporary Anti-Cement Movement in Kendeng, Central Java

Geger Sikep: Environmental (Re)Interpretation among the Contemporary Anti-Cement Movement in Kendeng, Central Java

Heresy and Authority: Understanding the Turn against Ahmadiyah in Indonesia

Empires of Forestry: Professional Forestry and State Power in Southeast Asia, Part 1

Contact Info

Product

Resources

About