What is the history of Christianity in Indonesia?
This book gives the history of Christians in Indonesia during the Portuguese period (1511-1605), under Dutch colonialism (1605-1942) and more elaborate for the period of the Indonesian Republic (since 1945). Its authors were equally divided between Protestants and Catholics. (For EndNote, ProCite, Reference Manager, Zotero, Mendeley…)
Is there a Protestant church in Indonesia?
Throughout the century, this Protestant Church included the great majority of the Indonesian Christians and most Protestants of European descent. Even as late as 1942 its members still accounted for 40% of all Protestant Christians in Indonesia.
What happened to Indonesian churches during the Japanese occupation of Indonesia?
As the Indonesian churches and other Christian communities were recog- nised by the Japanese authorities, in most cases church buildings and houses belonging to the church were left in peace. Exceptions were Timor and the Kai Islands, where numbers of Catholic churches were demolished, or used as warehouses or barracks.
What was the role of the Catholic mission in eastern Indonesia?
Each local congrega- tion got a church building and a school; indigenous Christians were trained as schoolteachers and put in charge of the local congregations. In this way the continuity of Christianity in Eastern Indonesia was assured. The Catholic mission laid the foundation; the Protestants built upon that foundation.
Where in Indonesia are Christians most common?
In 2000 only four out of the (then) 32 provinces of Indonesia had a majority of Christians. These provinces were all located in the eastern regions of the vast archipelago. In number of total population they are somewhat comparable: the smallest being the Moluccas (1.1 million), middle ranking were North Sulawesi and Papua (2 and 2.2 million respectively) and the largest number was for East Nusa Tenggara (total population of 3.8 million). The highest percentage of Christians was in East Nusa Tenggara with 87.67%. It was followed by Papua with 75.51%. Third was North Sulawesi with 69.27%. Finally, a meagre…
What is the Schrieke theory?
There is little doubt that the Schrieke theory of the race between Islam and Christianity is one of the most hotly debated theories concerning the spread of Islam and Christianity in the Malay-Indonesian archipelago. Since the time Schrieke proposed his theory some other scholars have questioned its validity.
Where did the Austronesian migrants come from?
The Indonesian Province of Nusa Tenggara Timur, or the ‘Southeastern Islands’ , had been reached by Austronesian migrants about 2000 BCE, travelling from the north through the Moluccas. Here they mixed with people of Papuan descent, who had arrived about a thousand years earlier from New Guinea. Up to the present Papuan elements (dark skin, fuzzy hair) show themselves ever stronger in the more eastern parts of Flores, Timor and especially on the smaller islands of Alor and Pantar.
What are the islands in Timor?
These are the three larger islands of Flores, Sumba and Timor, with a number of smaller ones, especially the group of Solor, Adonara, Lomblen (or Lembata), and Alor, east of Flores, and the islands of Rote and Sawu to the Southwest of Timor.
What happened in Indonesia in the nineteenth century?
As of 31 December 1799, the Dutch East India Company (VOC) was declared bankrupt and its assets were taken over by the Dutch State.
What is the book A History of Christianity in Indonesia?
Book Info. A History of Christianity in Indonesia. Book Description: This book gives the history of Christians in Indonesia during the Portuguese period (1511-1605) , under Dutch colonialism (1605-1942) and more elaborate for the period of the Indonesian Republic (since 1945). Its authors were equally divided between Protestants and Catholics.
When did Islam and Christianity end?
Around 1600 the period of the vibrant spread of Islam and Christianity came almost to an end. In western Indonesia Gayoland, in inland Aceh, accepted Islam about 1700. The southern Batakland became Muslim in the aftermath of the Padri-movement (1803–1838). These were two inland developments, but in the coastal regions of Sumatra the decisive movements towards Islamisation had been completed about 1600. The same can be said of the central islands of Kalimantan (Dutch Borneo) and Java. It was only in East Indonesia that Islam still made some progress in the seventeenth century: Makassar and the south of Sulawesi…
What is the oldest church in Java?
The church also called as the GPIB Imanuel, or Imanuel Church. This is actually the oldest one in central java. Just take a look at it, the building was estimated to be built hundred years ago, exactly at 1753. Another buildings around the church also have this very old architecture.
Why was it a happy time that time?
So it was a happy time that time, because beside teaching the goodness of Catholic, he also provide some works for the people in the field of missionary. The “arts” of catholic didn’t stop on church. But they also built some public facilities like hospitals and schools for children.
Where did Dutch start looking for spices?
Before that, the Dutch had a goal to start looking at spices, just like Portuguese. Therefore, they start the searching in some main points in Indonesia especially in the east side of Indonesia, which is very rich of vegetables and spices.
Who built the building in Semarang?
So, the spreading of the beliefs reached the west java area, in Semarang to be specific. So, the building was built by Deutch undoubtedly, because the form of it is the form of typical Deutch building. We can assume that the VOC also involved in this one.
Is spreading of beliefs done like the way before?
Even though the spreading of the beliefs is not done like the way before, but it’s a good thing to look athe the history of the spreading in the old times. One way to do it, is looking for their “heritage” that still exist in some areas in Indonesia.
Did Daendels make religion free?
Indeed, after Daendels became the highest people in government, he made this free to believe any religion policy. So, people had the right to keep any belief they want. It’s a peaceful time that time, in the area of religion.
Is the history of Christianity needed to be examined?
That’s our meeting for now. The history of christianity is indeed needed to be examine, especially for you who love history and happen to be christian too. That’s it, see you later!
What is the vernacular architecture of Labuan Bajo?
Continuing the nature of being a melting pot of many cultural backgrounds, the town now has been open to tourists and also business owners from all around the world for decades. Most of the buildings on the coastal areas near the port have adapted to new functions to provide tourist facilities. The adaptations can also be seen by the variety of buildings’ shapes and sizes, from simple stilt wooden houses to four-story concrete buildings. This paper will give a perspective of how Labuan Bajo as a rural coastal town in Indonesia adjusts to the booming tourism industry. The transformation can also be analyzed as to how the owners tailor their buildings to the tourists’ preferences yet still working within the limited context of the developing coastal town.
What is the heterogeneity of Javanese society?
It delineates the co-evolution of Christianity and Islam in Java from the nineteenth century to the current democratic period —specifically, the interaction between Christian and Muslim organizations that are striving to achieve indigenous goals of modernity and prosperity in their respective religious idioms . Based on a critical genealogy of the mutual influence and competition between Islamizers and Christianizers, I outline the historically unprecedented present—the children of Javanist Muslims have become orthodox Muslims, whereas a great number of the offspring of mainline Protestants are becoming born-again Christians.
What is the meaning of hubi ae?
Hubi ae is for sister’s bloodline while hubi is for sister’s bloodline. This is where the role of patterns and compositions (motifs) in woven fabrics. Sabu people can find out the origin of the users of woven cloth simply by looking at the motives that exist in the weaving that is used. The purpose of this writing is to explore the understanding of the younger generation of diaspora methamphetamine about their eating of motifs in the woven fabric of Sabu in Kupang City. The author uses qualitative research methods by conducting interviews with young gerenasi, parents, traditional leaders who live in the city of Kupang. Based on the data obtained, the authors found that cultural memory in the narrative of woven cloth as an identity is not interpreted as it should be due to the influence of globalization and the crisis of cultural identity. The author also sees that the government has enacted policies in dealing with an identity crisis, such as the use of woven cloth on certain days and empowering weavers in the regions. The author also proposes several efforts that must be carried out by the government that responds to the needs of the younger generation that are synonymous with technological developments such as making official websites for access to accurate and valid information . Keywords: Young Generation; Globalization; Cultural Identity; Cultural Memory; Textile. Abstrak Tekstil dalam kehidupan orang Sabu tidak hanya dipahami sebagai sebuah karya seni melainkan sebagai penanda identitas genealogis orang Sabu yang terbagai dua. Hubi ae untuk garis keturunan kakak sedangkan hubi iki untuk garis keturunan adik. Disinilah peran dari pola dan komposisi (motif) dalam kain tenunan. Orang Sabu dapat mengetahui asal dari pemakai kain tenun cukup dengan melihat motif yang ada dalam tenun yang digunakan. Penulisan ini bertujuan mengeksplorasi pemahaman generasi muda sabu diaspora mengenai pemakanaan mereka terhadap simbol motif dalam kain tenunan Sabu di Kota Kupang. Penulis menggunakan metode penelitian kualitatif dengan melakukan wawancara kepada gerenasi muda, orang tua, tokoh adat yang tinggal di kota Kupang. Berdasarkan data yang diperoleh, penulis menemukan bahwa memori budaya dalam narasi kain tenun sebagai identitas tidak dimaknai sebagaimana seharusnya disebabkan karena pengaruh globalisasi dan krisis identitas budaya. Penulis juga melihat bahwa pemerintah telah memberlakukan kebijakan-kebijakan dalam menghadapi krisis identitas, seperti pemakaian kain tenun pada hari-hari tertentu dan memberdayakan para penenun di daerah-daerah. Penulis juga mengusulkan beberapa upaya yang harus dilakukan pemrintah yang menjawab kebutuhan generasi muda yang identik dengan perkembangan teknologi seperti pembuatan website resmi untuk akses informasi yang akurat dan valid. Kata kunci : Generasi Muda; Globalisasi; Identitas Kultural; Memori Budaya; Tekstil. </p
What is the worldview of Nahuys van Burgst?
This article analyzes the worldview of the memoir of H.G. Nahuys van Burgst, Resident of Surakarta, entitled Verzameling van officiele Rapporten, betreffende den Oorlog op Java in de Jarren 1825-1830, as a polemic with H.J.J.L. Ridder de Stuer. His memoirs represent a typical Dutch government worldview based more on colonial interests and power tendencies. The colonial interests made the colonial government have a tendency and take a certain position from the start against Islam and the cultural and Islamic characteristic resistance movements launched by Diponegoro and Kyai Modjo. The descriptive analysis of the memoirs about the Javanese War which is presented chronologically makes it easy for us to reveal how war figures put Islam as the motivation for war, the spirit, the basis for thinking, the strengthening of the support network, the basis for regulation, and the justification for starting or ending the war. Meanwhile, the colonial government saw Islam as being used as a foster for the character’s socio-vertical mobility ambitions, as an identity, propaganda material, and procedures in oath-taking ceremonies.
What is the introduction to the special collection "Early Descriptors and Descriptions of South Asian Languages?
An introduction to the special collection "Early Descriptors and Descriptions of South Asian Languages from the 16th Century Onwards " that develops the main ideas on which the contributions in this special edition of the Journal of Portuguese Linguistics focus. The Introduction is not only a premise to the individual papers included in the volume and which are presented in the last paragraph. Emphasising the role played both by Portuguese individuals and by the Portuguese language as a metalanguage, it examines how the diffusion of Christianity in India led to the description of South Asian languages and how the grammaticisation of South Indian languages came about.
What were the Dutch’s ambitions in the East Indies?
Dutch colonial ambitions in the East Indies had to contend with Islam, and this contention intensified as colonisation progressed and Islamisation deepened. The Dutch made pragmatic alliances with Muslim leaders and sultans in pursuit of trade dominance and profits. This, combined with protestant reformation in the Netherlands, allowed for significant religious freedom in the East Indies. The Dutch did proselytize Christianity, with most success in the Outer Islands to the east, mostly because of an absence of a major established religion in those areas. They favoured coexistence over religious wars. In order to improve the lives of locals, Islamic movements were permitted to establish enduring institutions. In the early twentieth century, this included the two largest Muslims groups in the world, the traditionalist Nahdlatul Ulama and the reformist Muhammadiyah, which coincided with the emergence of political Islam in the form of the Islamic Traders Party. These formed important socio-religious structures that influenced political thought and modern state institutions, including the state ideology, the Pancasila, and the constitution, which obliged the state to accommodate religion.
What is the role of zending women?
This study discusses the role of zending women or wives of European priests during the Dutch East Indies (1915-1942) in Southeast Sulawesi. The wives of zending women provide a big contribution or role for the advancement of the indigenous population. The woman is present on the stage in the religious arena by providing social services which has had a major influence on social change in society in Southeast Sulawesi. Women and zending wives act as agents and actors who assist their husbands in carrying out social service programs such as health education in the form of handling pregnant women, postpartum, care and medication, provision of sewing skills, cooking, baking and so on. This changes the lifestyle of indigenous women to be present in the public world, without forgetting their main responsibility. This research argues that zending women contribute or play a role in the advancement of the indigenous population, as well as bring about socio-cultural changes. The role of women in the stage of the religious arena by providing social services has had a major influence on the natives. The conclusion is that the role of zending women in carrying out services causes social change among indigenous Tolaki and Moronene women.