Papers by Farsijana Adeney-Risakotta
No part of this book may be reproduced in any form, by print, photoprint, microfilm or any other ... more No part of this book may be reproduced in any form, by print, photoprint, microfilm or any other means, without prior written permission from the proprietor Beginning with a question, this dissertation grew and grew until it became a book. I wrote this dissertation, not just to get a Ph.D. degree, but as a step in my intellectual journey. The lives of many people intersected with mine in the long process of writing this book. I could not have written it without their help. In the process my life became intertwined with the history of Ngidiho, in North Moluccas, Indonesia. I share many pictures that I took of the people in Ngidiho, and other communities in North Moluccas to show visually a social history of a people's tragedy and their recovery to continue their life. Ever since I first formed the embrio of an idea, Pak Frans Hüsken and Ibu Leontine Visser have guided me to enter the forest of knowledge. Their sharp criticisms and their encouragement strengthened my journey of writing. As my Promotors I owe them, along with Pak P. M. L aksono, a great debt of gratitude for guiding me all the way from the beginning to the end of my studies. Thanks too, to Ibu Cora, Ibu Wiwit, and Pak Bert, who always welcomed me when I showed up at their homes. I am weaving these words of thanks here, in Yogyakarta. However the gratitude behind the words has lived in my heart for so many years. Many thanks to Rev. Jaspert Slob from the Nederlandsche Hervormde Kerk (NHK) who offered me the opportunity to join a pre-Ph.D. programme at the Amsterdam School For Social Sciences Research (ASSR), the University of Amsterdam (UVA) in 1996. My thanks to Mas Wondo and others, including Mrs. Bootsma-Klein, for encouraging me during my stay in Oegstgeest. Thanks also to Anneke, from the Hendrik Kraemer library and to Pak Henk Schuurman for a deep discussion about the work of Dutch missionaries in Halmahera. Pak Jop Ajaiwaila led me to materials about Galela when he was doing his Ph.D. in France. I am glad to acknowledge my families in the Netherlands. My cousins and all of their families from Angkotta-Risakotta in Doesburg, Arhnem and Utrecht welcomed me to visit them away from the busyness of Amsterdam. Sardha Sahebdien became like a sister to me. Brother Steve, Sister Tineke and all the Adeney family in Holland welcomed me into their rich social life in Dordrecht. Thanks for the Zomer family in Staphorst, family Shuurman in Ommen and family Tanasale in Denver. Thanks for the friendship of Sabine Bestelink and Sandra Vries with her family. My road took an unexpected turn when I had to leave Amsterdam to join the bridging program in English language skills at Syracuse University in New York in 1997. Thank you to Peter, Debra, Laura, and Natalie Rogers-Bell, and to Kelly, their dog, who all welcomed me to become a part of their family. Many thanks to Graduate Theological Union which accepted me as a visiting scholar that made a possibility for me to join a seminar on The Comparative Study of Development taught by Prof. Peter Evans at the University of California, Berkeley in the Fall semester of 1997. Thanks to Pak Joe and Ibu Claire Fischer who were like parents to me during my stay in Berkeley. Thanks too, to Rina, Glen, Marion and Peter who accepted me into their family and later, David and Isobel. Mother, Ruth Temple Adeney, who is now 92, was at least able to know that I honour her. Brother Michael and Sister Miriam in Seattle, Washington, Brother John and Sister Carol, in Munchen, Germany, Uncle Harold and Aunt Isobel in England and Cousins Sue and Mark in Amsterdam are also part of the Adeney circle who showed their interest in my research. I returned to Amsterdam in 1998 after over a year's absence to begin my Ph.D. study at ASSR. Thanks to Mas Tosy, Mbak Mutia, Putri, Astrid, and Ilham, MasYanto and Mbak Wulan. The Dutch East India House, that grand old building that was the centre of Dutch colonialism over Indonesia, became home for me. Thanks to Anneke Dammers for her art exhibition, Bringing their Souls Back Home on 400 Years of the VOC, which expressed what I felt about the new meaning of that building. A place that used to have the aroma of spices spreading through every room has now become an academic home for students from the East and the West.
Yogyakartaii, 246 p.: illus.; 21 c
Transgender individual is one of minority in our society. Transgender people has problem with the... more Transgender individual is one of minority in our society. Transgender people has problem with their body and feeling. Their physical appearances do not match with their psychological aspect. Therefore they are assumed by majority society as"abnormal" people. As a result they tend to be discriminated and marginalized from the society. As a human being, transgender individual has the same right as other individuals of the society. Therefore as religious people, transgender individuals have freedom to express their belief. However, they find several problems in their living existences in social religious context. Kata Kunci: transgender, minoritas, hak beragama, abnormal, dan diskriminasi Pendahuluan A. Transgender merupakan salah satu kelompok minoritas yang mempunyai hak untuk mempraktikkan keyakinan agama mereka. Minoritas adalah sejumlah kecil dari masyarakat besar yang disebut mayoritas. Kelompok ini selalu menerima perlakuan yang tidak sama dengan masyarakat dominan. Ol...
Jurnal Humaniora, 2016
Generally studies on pribumi and Chinese relationship in Indonesia are dominated with conflict pe... more Generally studies on pribumi and Chinese relationship in Indonesia are dominated with conflict perspectives. In fact, in practice, the relationship between the two groups can be very dynamic. Amongst social tension arose between them, there are often stories about social harmony, social engagement and social cohesion. This is also what we found in the Minang-Chinese relationship in Padang, West Sumatra. The Minang-Chinese relationship in Padang, West Sumatra, in current period has been not only about social tension. In spite of the strong tension arose due to differences in ethnicity and religious belief, they are strongly tied in running local trading, political party, and other areas of public policy making. Competition in economy often stands together with cooperation. This similarly works in local politics, and, recently, community recovery post 2009-earthquake. Such dynamic relationships is inseparable from ethnic politics constructed throughout Padang history in the past. This...
Jurnal Komunitas: Research and Learning in Sociology and Anthropology, 2014
Relasi etnik Minang dan etnik Cina di Padang, Sumatra Barat, menarik untuk dikaji. Melalui desk-s... more Relasi etnik Minang dan etnik Cina di Padang, Sumatra Barat, menarik untuk dikaji. Melalui desk-study atas kajian Minang dan Cina, yang diperkuat dengan penelitian lapangan pada 2010 dan 2013 secara kualitatif dengan wawancara dan observasi, tulisan ini menemukan bahwa tidak cukup melihat relasi etnik Minang dan Cina dari perspektif ekonomi politik. Kita perlu memberikan perhatian terhadap faktor budaya dan budaya politik masyarakat Minang di Padang yang bercorak matrilineal. Jika literatur yang ada cenderung deterministik, menghasilkan dua pandangan yang secara ekstrem berbeda, yang dalam artikel ini disebut pandangan manis dan sinis, tulisan ini berargumen sebaliknya. Relasi etnik Minang dan etnik Cina tidak bisa secara buru-buru disebut manis hanya karena etnik Cina telah menetap dan berpartisipasi dalam kehidupan sosial ekonomi Padang sejak zaman penjajahan, atau karena Padang relatif minim kerusuhan dibandingkan kota lainnya. Demikian juga, ia tidak bisa serta merta dilihat sec...
Yogyakartaii, 206 p.: illus.; 21 c
No part of this book may be reproduced in any form, by print, photoprint, microfilm or any other ... more No part of this book may be reproduced in any form, by print, photoprint, microfilm or any other means, without prior written permission from the proprietor Beginning with a question, this dissertation grew and grew until it became a book. I wrote this dissertation, not just to get a Ph.D. degree, but as a step in my intellectual journey. The lives of many people intersected with mine in the long process of writing this book. I could not have written it without their help. In the process my life became intertwined with the history of Ngidiho, in North Moluccas, Indonesia. I share many pictures that I took of the people in Ngidiho, and other communities in North Moluccas to show visually a social history of a people's tragedy and their recovery to continue their life. Ever since I first formed the embrio of an idea, Pak Frans Hüsken and Ibu Leontine Visser have guided me to enter the forest of knowledge. Their sharp criticisms and their encouragement strengthened my journey of writing. As my Promotors I owe them, along with Pak P. M. L aksono, a great debt of gratitude for guiding me all the way from the beginning to the end of my studies. Thanks too, to Ibu Cora, Ibu Wiwit, and Pak Bert, who always welcomed me when I showed up at their homes. I am weaving these words of thanks here, in Yogyakarta. However the gratitude behind the words has lived in my heart for so many years. Many thanks to Rev. Jaspert Slob from the Nederlandsche Hervormde Kerk (NHK) who offered me the opportunity to join a pre-Ph.D. programme at the Amsterdam School For Social Sciences Research (ASSR), the University of Amsterdam (UVA) in 1996. My thanks to Mas Wondo and others, including Mrs. Bootsma-Klein, for encouraging me during my stay in Oegstgeest. Thanks also to Anneke, from the Hendrik Kraemer library and to Pak Henk Schuurman for a deep discussion about the work of Dutch missionaries in Halmahera. Pak Jop Ajaiwaila led me to materials about Galela when he was doing his Ph.D. in France. I am glad to acknowledge my families in the Netherlands. My cousins and all of their families from Angkotta-Risakotta in Doesburg, Arhnem and Utrecht welcomed me to visit them away from the busyness of Amsterdam. Sardha Sahebdien became like a sister to me. Brother Steve, Sister Tineke and all the Adeney family in Holland welcomed me into their rich social life in Dordrecht. Thanks for the Zomer family in Staphorst, family Shuurman in Ommen and family Tanasale in Denver. Thanks for the friendship of Sabine Bestelink and Sandra Vries with her family. My road took an unexpected turn when I had to leave Amsterdam to join the bridging program in English language skills at Syracuse University in New York in 1997. Thank you to Peter, Debra, Laura, and Natalie Rogers-Bell, and to Kelly, their dog, who all welcomed me to become a part of their family. Many thanks to Graduate Theological Union which accepted me as a visiting scholar that made a possibility for me to join a seminar on The Comparative Study of Development taught by Prof. Peter Evans at the University of California, Berkeley in the Fall semester of 1997. Thanks to Pak Joe and Ibu Claire Fischer who were like parents to me during my stay in Berkeley. Thanks too, to Rina, Glen, Marion and Peter who accepted me into their family and later, David and Isobel. Mother, Ruth Temple Adeney, who is now 92, was at least able to know that I honour her. Brother Michael and Sister Miriam in Seattle, Washington, Brother John and Sister Carol, in Munchen, Germany, Uncle Harold and Aunt Isobel in England and Cousins Sue and Mark in Amsterdam are also part of the Adeney circle who showed their interest in my research. I returned to Amsterdam in 1998 after over a year's absence to begin my Ph.D. study at ASSR. Thanks to Mas Tosy, Mbak Mutia, Putri, Astrid, and Ilham, MasYanto and Mbak Wulan. The Dutch East India House, that grand old building that was the centre of Dutch colonialism over Indonesia, became home for me. Thanks to Anneke Dammers for her art exhibition, Bringing their Souls Back Home on 400 Years of the VOC, which expressed what I felt about the new meaning of that building. A place that used to have the aroma of spices spreading through every room has now become an academic home for students from the East and the West.
Gadjah Mada University Press, 2019
dan bertanggung jawab sepenuhnya terhadap apa yang saya unggah. Demikian pernyataan ini saya buat... more dan bertanggung jawab sepenuhnya terhadap apa yang saya unggah. Demikian pernyataan ini saya buat dengan sesungguhnya dan untuk dipergunakan sebagaimana mestinya.
Yogyakartaxxxvi, 340 p.; 21 cm
International Bulletin of Mission Research, 2017
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Papers by Farsijana Adeney-Risakotta