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Abstrak :
Tales of a Female Nomad is the story of Rita Golden Gelman, an ordinary woman who is living an extraordinary existence. At the age of forty-eight, on the verge of a divorce, Rita left an elegant life in L.A. to follow her dream of connecting with people in cultures all over the world. In 1986 she sold her possessions and became a nomad, living in a Zapotec village in Mexico, sleeping with sea lions on the Galapagos Islands, and residing everywhere from thatched huts to regal palaces. She has observed orangutans in the rain forest of Borneo, visited trance healers and dens of black magic, and cooked with women on fires all over the world. Rita's example encourages us all to dust off our dreams and rediscover the joy, the exuberance, and the hidden spirit that so many of us bury when we become adults.

Abstrak :
In earlier publications I have argued that ancient Javanese poets imagined the world to be one marked by distinctions between a social world consisting of palace (kaḍatwan) and countryside (thāni-ḍusun) and a wilderness of seashores and forested mountains (pasir-wukir). The social world was characterized by the presence of an effective royal authority; the wilderness by its absence. A distinction was also drawn between this world inhabited by human beings and a world in which gods, ancestral spirits, and other divine beings dwelt (kedewatan). Journeys through these landscapes are an enduring interest in the narrative literature in the literary tradition of ancient Java and Bali. Margaret V. Fletcher (1990, 2002, 2021), Tony Day (1994), Helen Creese (1998), Raechelle Rubinstein (2000), and Peter Worsley (2012b, et al. 2013) have argued that the accounts of journeys in epic kakawin and other related works are not just tales of travel between one physical place and another. Rather, they are accounts of other kinds of journeys: the “journeys” which poets seeking inspiration make or which ascetics seeking apotheosis with their iṣṭadewata undertake or those on which young men and women transitioning from childhood to adulthood embark. In this essay, I make some preliminary observations about passages describing journeys in the natural world in a diverse selection of works authored between the twelfth and eighteenth centuries in Java and Bali and discuss aspects of the metaphorical referencing of these descriptions.

Abstrak :
In the twentieth century, decolonization sparked mass migration movements across the globe as former settlers left newly independent colonies for the former imperial metropole or a new country altogether. In the following decades, postcolonial migrants made new homes and created communities in their hostlands. Eventually, some travelled back to their country of origin, the former colony. Indisch Dutch returns to Indonesia are not uncommon and, although some members of the first generation visited Indonesia as tourists, accounts of (re)turns by the second and third generation are rare. To form a clearer picture of the transnational connections between Indonesia and the Netherlands, it is important to engage with Indisch Dutch travels to Indonesia after independence. By examining life narratives of second and third generation Indisch Dutch, this article investigates the complex relationships between diaspora, memory, nostalgia, and identity, and their impact on transnational relations between the two countries. Specifically, the paper examines accounts by Adriaan van Dis and Lara Nuberg about their journeys of return to Indonesia in the 2000s.