Explore the vast range of titles available.

The Netherlands is home to one million citizens with roots in the former colonies Indonesia, Suriname and the Antilles. Entitlement to Dutch citizenship, pre-migration acculturation in Dutch language and culture as well as a strong rhetorical argument (‘We are here because you were there’) were strong assets of the first generation. This ‘postcolonial bonus’ indeed facilitated their integration. In the process, the initial distance to mainstream Dutch culture diminished. Postwar Dutch society went through serious transformations. Its once lilywhite population now includes two million non-Western migrants and the past decade witnessed heated debates about multiculturalism. The most important debates about the postcolonial migrant communities centered on acknowledgement and the inclusion of colonialism and its legacies in the national memorial culture. This resulted in state-sponsored gestures, ranging from financial compensation to monuments. The ensemble of such gestures reflect a guilt-ridden and inconsistent attempt to ‘do justice’ to the colonial past and to Dutch citizens with colonial roots. Postcolonial Netherlands is the first scholarly monograph to address these themes in an internationally comparative framework. Upon its publication in the Netherlands (2010) the book elicited much praise, but also serious objections to some of the author’s theses, such as his prediction about the diminishing relevance of postcolonial roots. Nederland telt ruim een miljoen burgers met wortels in de voormalige koloniën, Indonesië, Suriname en de Antillen. Juridisch staatsburgerschap, voorgaande bekendheid met de Nederlandse taal en cultuur en een sterk retorisch argument (‘Wij zijn hier omdat jullie daar waren’) gaven deze migranten een vergelijkenderwijs sterke uitgangspositie. Deze ‘postkoloniale bonus’ bevorderde de integratie, waarbij gaandeweg de verschillen tussen deze gemeenschappen en de bredere samenleving afnamen. Gelijktijdig veranderde die samenleving sterk. In 1945 had Nederland een roomblanke bevolking, vandaag telt twee miljoen niet-westerse migranten en worden heftige debatten gevoerd over multiculturalisme. De belangrijkste ideologische debatten van de afgelopen decennia rond de postkoloniale gemeenschap draaiden om erkenning en het opnemen in de nationale herdenkingscultuur van het kolonialisme en zijn erfenissen. Dit leidde tot een reeks officiële gebaren, variërend van financiële compensatie tot monumenten, waarin op schuldbewuste en vaak weinig consistente wijze ‘recht wordt gedaan’ aan het koloniale verleden en aan de afstammelingen van de koloniale onderdanen. Postcolonial Netherlands is het eerste boek dat deze thematiek systematisch behandeld en in vergelijkend perspectief plaatst. Het boek werd bij publicatie in Nederland (2010) overwegend positief ontvangen, al riepen de uitgesproken stellingen van de auteur over ‘het einde van de postkoloniale geschiedenis’ heftige tegenspraak op.

Over time Dutch and Indonesian musicians have inspired each other and they continue to do so. Recollecting Resonances offers a way of studying these musical encounters and a mutual heritage one today still can listen to.

Across much of the postcolonial world, Christianity has often become inseparable from ideas and practices linking the concept of modernity to that of human emancipation. To explore these links, Webb Keane undertakes a rich ethnographic study of the century-long encounter, from the colonial Dutch East Indies to post-independence Indonesia, among Calvinist missionaries, their converts, and those who resist conversion. Keane's analysis of their struggles over such things as prayers, offerings, and the value of money challenges familiar notions about agency. Through its exploration of language, materiality, and morality, this book illuminates a wide range of debates in social and cultural theory. It demonstrates the crucial place of Christianity in semiotic ideologies of modernity and sheds new light on the importance of religion in colonial and postcolonial histories.

Java Island was the second largest world cane sugar producer and sugar exporter to the international market next to Cuba for more than four subsequent decades around the turn of the 19th century. The economy of Java had shown a miracle development through high production efficiency and international market supply between 1870 and the 1920s. During this period colonial growth was characterized by liberal and increasingly developmental policies. However, the Java sugar market faced constraints and continued to be checked by crises in which Indonesia actually fell behind the rest of the world economy. Thus, this paper examines how and why the Java sugar industry quickly declined after 1930 from a position of hegemony in the international sugar economy to a purely domestic Indonesian market level. The paper argues that the interplay between international factors and domestic challenges resulted in a significant decline in the Java sugar economy. These factors were the global economic crisis; the Second World War and the Japanese occupation; stiff market competition; the impact of the international sugar agreement; the Indonesian revolution and the post-revolutionary crisis; complemented by policy and institutional problems. This confluence of internal and external causes precipitated the decline of the Java sugar sector and the problem of sustainable sugar production in Indonesia. Within three decades, Java's prestige and fortune in the global sugar trade were destroyed. Political upheaval following WWII had initially crushed the sugar sector, but after 1968, Indonesia made significant efforts to revitalize it.

This research note traces the life of H. Mohammad Hasan, who was honoured posthumously in 1998 with the Bintang Mahaputra Adipradana—an award given in recognition of extraordinary contributions and loyalty to the country. Born in 1925 as Tan Kim Liong in Dutch colonial Borneo, Hasan settled after independence in Jakarta, where he became a photojournalist. His work and passion for chess led him to befriend several up-and-coming politicians, including those from the Nahdlatul Ulama (NU). Chosen as NU's member of parliament in late 1956, he subsequently converted to Islam and adopted his Muslim name. As a cabinet minister during Soekarno's final years, he introduced the country's first tax amnesty programme to boost state revenues. Following the 1965 coup, Hasan moved to Hong Kong, where, in addition to engaging in business, he actively organized world chess tournaments. On returning to Indonesia in 1974, Hasan built Hasfarm, the country's largest private cocoa plantation. Hasan's multifaceted life journey ended in 1991 at the age of sixty-six.

The coronavirus disease 2019 (COVID-19) pandemic is similar to the Spanish flu that occurred 100 years ago. Various media and research institutes have reported different church-related responses regarding the pandemic, especially in church growth. The pandemic has become a threat associated with fear, stress and frustration and causes significant health and economic crises. Its impact was inevitable on churches, with a substantial decrease in the level of worshippers. This research aims to assess the impact of and the church’s responses to the pandemic phenomena in Indonesia. It is a qualitative research with data descriptively analysed. Drawing on the Indonesian Bethel Church (GBI) case, the results showed that the Indonesian church has historically experienced various challenges and crises and considers the pandemic an opportunity for the church to show its natural character and use this as a moment of spiritual awakening. It is evident that the GBI considers the pandemic a spiritual-awakening momentum. In these challenging times, the GBI experienced an addition of 659 local churches (250 inaugurated and 409 pioneering posts) in response to the Great Commission’s fulfilment.Intradisciplinary and/or interdisciplinary implications: This research helps readers determine how the mission report acts as an understanding source of the church ecumenism in response to completing the ‘Great Commission’ of the Lord Jesus beyond the challenges of the COVID-19 pandemic phenomenon.

The question of the extent to which \"transplant\" countries continue to exhibit a particular style and substance of company regulation that mimics that of their respective \"origin\" countries has become particularly salient since the influential \"legal origins\" theory was proposed. This Article examines in detail the long historical evolution of company law in Indonesia from the colonial period to the present. Inspired by the approach of Pistor et al. (2002), this research finds some \"legal origins\" effects in the ways that Indonesian company law has developed, but it also notes that patterns of change have been significantly different from that of its former colonizer, the Netherlands. Indonesia experienced an extended period of time in which no change to its main company law occurred and has displayed evidence of adaptation to local conditions only more recently. This research reveals, however, that many of the contributing explanatory factors for this long period of legal stagnation in Indonesia are found outside Pistor et al.'s analytical framework. They include the ongoing effects of \"colonial legal history\" rather than \"legal family effects,\" particularly of the race-based plural legal system, competing ideological approaches to business regulation, and the existence of informal business entities. This suggests that a more nuanced understanding of postcolonial and developing economy realities is needed in order to redefine the category of \"transplant\" countries in comparative studies of company law.

For decades after their introduction in 1854, state-defined categories of subjects and citizens in the East Indies remained largely uncontested. But a furore erupted when Indo-Europeans — legally Europeans and citizens of the Netherlands — demanded rights to own land, rights exclusively apportioned to the autochthonous population. This article recounts a contentious campaign in the 1930s by the Indo-European Association to gain rights to own land, and the vehement rejection by Indonesians expressed in various civic outlets. I argue that by challenging state categories of entitlement, race, and belonging, the debates on rights to own land defined more sharply notions of citizenship among the Indies population. Drawing on ‘acts of citizenship’, I situate the discourse of rights at the centre of the debate on colonial citizenship. In so doing, I offer an insight into the genealogy of exclusion that has haunted the idea of citizenship in postcolonial Indonesia.