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Soewardi Soerjaningrat and His "Als ik eens Nederlander was"
No full textこの論文は国立情報学研究所の学術雑誌公開支援事業により電子化されました。In July 1913, the "Comite Boemi Poetra" ("Committee of Indigenous Sons") published a pamphlet consisting of an article written in Dutch, entitled "Als ik eens Nederlander was" ("If I were a Dutchman"), and its Malay translation. The author of this article was Soewardi Soerjaningrat, a nationalist writer from an aristocratic family in central Java. He and his friend Tjipto Mangoenkoesoemo, a nationalist medical doctor, had organized the Comite in order propagandize aganist the Dutch centennial celebration of Holland's independence from Napoleon's dominion. Activities of the comite, particularly Soewardi's article, were a challenge to Dutch legitimacy to rule ovre Dutch East Indies, or the present-day Indonesia. The colonial government reacted promptly and captured not only the Comite's members, including Tjipto and Soewardi, but also Douwes Dekker, a Dutch journalist, who was suspected of being the most dangerous character behind the scene. These three were banished from the colony in September 1913. In the historical literature of the nationalist movement in Indonesia, this event has never been illustrated as more than a mere "episode" showing a sign of radicalism, a kind of forerunner of Indonesian independence. This is because the Comite's activities, viewed at that time, hardly had any significant influence upon the mainstream of the mass movement in Java viz. the Sarekat Islam. However, if we consider the event with respect to the Dutch attitude towards it on the one hand, and to Soewardi's idea advocated in the article on the other, we can then understand the significant characteristics of the style of Dutch rule over the colony as well as the Javanese style of resistance to authority. This article attempts to characterize the style of the rulers as zakelijkheid and the style of the ruled as Semar-ness. "Zakelijkheid is a virtually untranslatable Dutch word roughly covering the ideas of efficiency, businesslike practicality and unsentimental precision". The colonial government employed the concept of zakelijkheid in dealing with the event. This shows how essential the idea was for the Dutch in governing the colony. To resist the zakelijkheid, Soewardi utilized one of the most popular figures in a wayang story, Semar. Semar is a clown who sometimes criticizes the satria (aristocracy) class; he is at the same time a manifestation of a god and is sent down so that god's will would be realized in this world. Thus, according to the wayang story, Semar is a symbol of sarcasm and disguise. The title "If I were a Dutchman, , indicates that Soewardi disguised himself as if he were a Dutchman and the contents of the article are full of sarcasm against the Dutch concept of zakelijkheid., This in some way shows that Soewardi is probably the first Indonesian nationalist who employed his own culture and symbolized it in the resistance to colonialism
Going Beyond Counting First Authors in Author Co-citation Analysis
Get PDFThe present study examines one of the fundamental aspects of author co-citation analysis (ACA) - the way co-citation
counts are defined. Co-citation counting provides the data on which all subsequent statistical analyses and mappings
are based, and we compare ACA results based on two different types of co-citation counting - the traditional type that
only counts the first one among a cited work's authors on the one hand and a non-traditional type that takes into
account the first 5 authors of a cited work on the other hand. Results indicate that the picture produced through this non-traditional author co-citation counting contains more coherent author groups and is therefore considerably clearer. However, this picture represents fewer specialties in the research field being studied than that produced through the traditional first-author co-citation counting when the same number of top-ranked authors is selected and analyzed. Reasons for these effects are discussed
Yogyakarta: The Birth and Growth of the Kraton in Central Java(<Special Issue>Patterns of Urban Formation in Southeast Asia)
No full textこの論文は国立情報学研究所の学術雑誌公開支援事業により電子化されました。This paper is a preliminary attempt to discuss the birth and growth of Yogyakarta in Central Java from a cultural perspective. Yogyakarta is peculiar in its inception. Unlike other Javanese kingdoms before it, the negara and kraton of Yogyakarta (territory and palace) was created by the Treaty of Giyanti in 1755. In the process of negotiating this treaty with Sultan Mangkubumi, first 'king' of Yogyakarta, VOC (the Dutch East Company at Batavia) always held the upper hand. It was also instrumental in setting the power dispute between the 'kings' of Mataram and Mangkubumi. As a result of the Treaty of Giyanti, Yogyakarta was created as a 'visible' and 'limited' domain in terms of its bounded territory and the registered population in its realm. In the creation of Yogyakarta, we see for the first time in the long history of Javanese kingdoms a curious development in which the 'invisible' and 'unlimited' nature of Hindu-Islam-Java kingdom was circumscribed by the 'visible' and 'limited' nature of a treaty of western origin, that is, the Treaty of Giyanti. This historical background enabled the ruler of Yogyakarta to concentrate his efforts on the revival of traditional Javanese culture in its most 'authentic' form. This tendency was further accentuated by the existence of the kraton of Surakarta; since the Treaty of Giyanti, the latter became a cultural rather than political rival of Yogyakarta. The whole purpose of this cultural revivalism was to rule the people not only by a political means but also the alleged cultural supriority of the kraton as an 'exemplary center'. A primary tool of Yogyakarta's 'cultural rule' was the krama-ngoko syndrome, which was developed and refined after the birth of the kraton
<Notes> Javanese Intellectuals' Conception of the West: A Case Study of Soewardi Soerjaningrat and His Colleagues from 1913 to 1922
No full textこの論文は国立情報学研究所の学術雑誌公開支援事業により電子化されました。Soewardi Soerjaningrat, a Javanese aristocrat from the Paku Alam House of Yogyakarta, left Jave in September 1913, and stayed in Holland for six years, until 1919. During these years and the three following his return to Java, that is, up to 1922, when he founded the first Taman Siswa school, he was active as a militant anti-colonial writer. The Hindia Poetra (Son of India) under his editorship propagated his ideas towards the colonized motherland and the West. Careful scrutiny of his writings reveals a significant change in his ideas after his arrival in Holland. Previously, his main concern was focussed on the political issues of the East Indies rather than on the question of (Javanese) culture. When in Holland he became interested in his own Javanese culture and began to advocate it to the Dutch whom he considered had neglected the culture and history of his native land. Through this, he became interested in ancient Indian philosophy, which was undergoing a revival at that time in the West. It also revived in Java, where it was known as Theosophy. Wederopbouw (Reconstruction), an organ of "Het Comite voor het Javaansch Nationalisme" (The Committee for Javanese Nationalism), under the editorship of Soetatmo Soerjokoesoemo, was central in advocating this philosophy. Soetatmo, Noto Soeroto, and Soerjopoetro, personal friends of Soewardi from the Paku Alam House, all contributed to the magazine. They claimed Javanese authenticity as a legitimate successor of ancient Indian philosophy and tried to reinterprete it so that it could be relevant to "the spirit of the age" (Democracy). They were all enchanted by Tagore's asrama (traditional dormitory) type of education, and recognized it not only as an advanced trend in education which might resolve "the crisis of Western humanity" but also as something which could legitimize Javanese indigenous social values. The activites of Soewardi in Hindia Poetra and those of his comrades in Wederopbouw were thus ideological preparations for the Taman Siswa educational system, and also paved the way for modern Indonesian political ideology, namely "democracy and leadership" or "guided democracy"
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