Hasil Pencarian  ::  Simpan CSV :: Kembali

"Investigates the entangled transformations of Russia's Muslim communities from the late eighteenth century through to the First World War."Imperial Russia's Muslims offers an exploration of social and cultural change among the Muslim communities of Central Eurasia from the late eighteenth century through to the outbreak of the First World War. Drawing from a wealth of Russian and Turkic sources, Mustafa Tuna surveys the roles of Islam, social networks, state interventions, infrastructural changes and the globalization of European modernity in transforming imperial Russia's oldest Muslim community: the Volga-Ural Muslims. Shifting between local, imperial and transregional frameworks, Tuna reveals how the Russian state sought to manage Muslim communities, the ways in which both the state and Muslim society were transformed by European modernity, and the extent to which the long nineteenth century either fused Russia's Muslims and the tsarist state or drew them apart. The book raises questions about imperial governance, diversity, minorities, and Islamic reform, and in doing so proposes a new theoretical model for the study of imperial situations"--"

"As colonial Indonesia never was intended to be a “settler colony”, many Dutch citizens spent only a certain period of their lives there before returning to the Netherlands. However, there were also Europeans, many with Asian-European roots, who had called the colony home for generations and were forced to leave that home after 1945. All these different types of colonial migrants were displaced and maintained, built and reinforced their relations with the country (whether it was the colony or the “motherland”) they had left. This transnationalism (or, as I argue here, imperial orientation) took shape not only legally or relationally but also experientially (D. Ip, C. Inglis, and C.T. Wu 1997). In this article I show how, in both the colonial and post-colonial periods, objects helped European colonial migrants establish and maintain social relationships. Objects shaped identities and people’s status; bolstering increase migrants’ sense of “a continuous transnational self and identity”, a feeling of home, but also feelings of displacement. "

"

---

ABSTRACTIn Post-war Japan as a Sea Power, Alessio Patalano incorporates new, exclusive source material to develop an innovative approach to the study of post-war Japan as a military power. This archival-based history of Asia's most advanced navy, the Japanese Maritime Self-Defence Force (JMSDF), looks beyond the traditional perspective of viewing the modern Japanese military in light of the country's alliance with the US. The book places the institution in a historical context, analysing its imperial legacy and the role of Japan's shattering defeat in WWII in the post-war emergence of Japan as East Asia's 'sea power."

"Rasisme merupakan pandangan diskriminatif yang didasarkan pada identitas rasial dan beranggapan bahwa suatu kelompok identitas rasial lebih superior/inferior dibandingkan yang lain. Rasisme bekerja pada tiga tingkatan yakni tingkatan kultural, institusional, dan individual. Dengan memakai gagasan Merleau-Ponty terkait ontologi tubuh dan relasi kiasma, penulis mengeksaminasi bagaimana rasisme pada tingkatan individu, khususnya individual Indonesia dapat terbentuk. Rasisme pada tingkatan individu dapat teraktualisasi akibat adanya pemersepsian reflektif yang dibiasakan dalam skema tubuh akibat dari sedimentasi pengalaman subjek sehingga kemudian kebiasaan ini terbentuk sebagai orientasi tubuh. Sedimentasi pengalaman subjek mengacu pada konteks historis yang juga terasosiasi pula pada dunia sosial tempat subjek tersituasikan. Pada konteks Indonesia, persepsi imperial gaze yang muncul akibat internalisasi kolonialisme menjadi faktor utama sedimentasi pengalaman subjek hingga akhirnya mengintegralkan tindakan rasis menjadi suatu kebiasaan tubuh dan kemudian berdampak signifikan terhadap target rasis.

---

Racism is a discriminatory view that is based on racial identity and assumes that a racial identity group is superior/inferior to another. Racism works at three levels, namely the cultural, 2 institutional and individual levels. Using Merleau-Ponty's ideas related to the ontology of the body and chiasm relations, the author examines how racism at the individual level, especially Indonesian individuals, can be formed. Racism at the individual level can be actualized due to the reflective perception that is accustomed to the body schema due to the sedimentation of the subject's experience so that later this habit is formed as body orientation. The sedimentation of the subject's experience refers to the historical context, which is also associated with the social world in which the subject is situated. In the Indonesian context, the perception of the imperial gaze that emerged as a result of the internalization of colonialism became the main factor in the sedimentation of the subject's experience until finally integrating racist actions into a body habit and then having a significant impact on racist targets."

"AbstrakThis paper considers the spatial configuration of Manila, focusing on American public health policy during the period 1905 14, when Victor Heiser held great power as the Director of Health. During this period after the Filipino American War, public health policy was concerned with the improvement of Filipinos sanitary customs and promoted the configuration of urban spaces.For the United States, medicine and public health were measures to justify colonialism in the Philippines. Simultaneously, sanitary customs were regarded as a sign of moral civics, which was a precondition of Philippine independence. American sanitary officers intervened in Filipinos lives and social order, and did not give Filipinos favorable evaluations on sanitary customs.As a result, the urban spatial configuration was shaped by laws and surveillance up to the early part of the second decade of the twentieth century. Interventions in Filipinos lives through home inspections were a particularly important matter. The purification of public spaces such as markets, slums, etc, and the relocation of slum residents into suburbs were also enforced. Many lawsuits were filed for violations of sanitary laws, which meant that American sanitary laws brought social friction into Filipino societies. Up to the second decade of the twentieth century, when many American sanitary officers returned, sanitary education in public schools was refined and intensified to insert moral civics into Filipino societies."

"Affect, Emotion and Subjectivity in Early Modern Muslim Empires presents new approaches to Ottoman Safavid and Mughal art and culture. Taking artistic agency as a starting point, the authors consider the rise in status of architects, the self-fashioning of artists, the development of public spaces, as well as new literary genres that focus on the individual subject and his or her place in the world. They consider the issue of affect as performative and responsive to certain emotions and actions, thus allowing insights into the motivations behind the making and, in some cases, the destruction of works of art. The interconnected histories of Iran,Turkey and India thus highlight the urban and intellectual changes that defined the early modern period. "