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During the period of the Dutch East India Company's rule of the Spice Islands, Prince Nuku of Tidore stands out as the local hero who successfully opposed the VOC's oppressive trade monopoly at the end of the eighteenth century. This study analyzes how he succeeded in regaining independence for the Sultanate of Tidore by creating an alliance with the English and his Malukan and Papuan adherents.

Between 1999 and 2000, sectarian fighting fanned across the eastern Indonesian province of North Maluku, leaving thousands dead and hundreds of thousands displaced. What began as local conflicts between migrants and indigenous people over administrative boundaries spiraled into a religious war pitting Muslims against Christians and continues to influence communal relationships more than a decade after the fighting stopped. Christopher R. Duncan spent several years conducting fieldwork in North Maluku, and in Violence and Vengeance, he examines how the individuals actually taking part in the fighting understood and experienced the conflict. Rather than dismiss religion as a facade for the political and economic motivations of the regional elite, Duncan explores how and why participants came to perceive the conflict as one of religious difference. He examines how these perceptions of religious violence altered the conflict, leading to large-scale massacres in houses of worship, forced conversions of entire communities, and other acts of violence that stressed religious identities. Duncan's analysis extends beyond the period of violent conflict and explores how local understandings of the violence have complicated the return of forced migrants, efforts at conflict resolution and reconciliation. Between 1999 and 2000, sectarian fighting fanned across the eastern Indonesian province of North Maluku, leaving thousands dead and hundreds of thousands displaced. What began as local conflicts between migrants and indigenous people over administrative boundaries spiraled into a religious war pitting Muslims against Christians and continues to influence communal relationships more than a decade after the fighting stopped. Christopher R. Duncan spent several years conducting fieldwork in North Maluku, and in Violence and Vengeance , he examines how the individuals actually taking part in the fighting understood and experienced the conflict.Rather than dismiss religion as a facade for the political and economic motivations of the regional elite, Duncan explores how and why participants came to perceive the conflict as one of religious difference. He examines how these perceptions of religious violence altered the conflict, leading to large-scale massacres in houses of worship, forced conversions of entire communities, and other acts of violence that stressed religious identities. Duncan's analysis extends beyond the period of violent conflict and explores how local understandings of the violence have complicated the return of forced migrants, efforts at conflict resolution and reconciliation.

Why are some places successful in moving from war to consolidated peace while others continue to be troubled by violence? And why does postconflict violence take different forms and have different intensities? By developing a new theory of postconflict violence Patrick Barron's When Violence Works makes a significant contribution to our understanding. Barron picks out three postconflict regions in Indonesia in which to analyze what happens once the \"official\" fighting ends: North Maluku has seen peace consolidated; Maluku still witnesses large episodes of violence; and Aceh experiences continuing occurrences of violence but on a smaller scale than in Maluku. He argues that violence after war has ended (revenge killings, sexual violence, gang battles, and violent crime, in addition to overtly political conflict) is not the result of failed elite bargains or weak states, but occurs because the actors involved see it as beneficial and lowcost. His findings pertain directly to Indonesia, but the theory will have relevance far beyond as those studying countries such as Colombia, the Philippines, Iraq, Afghanistan, and Syria seek a framework in which to assess what happens after war ends. Barron's theory also provides practical guidance for policymakers and development practitioners. Ultimately, When Violence Works pushes forward our understanding of why postconflict violence occurs and takes the forms it does.

Buru Island was the site of Indonesia's most remote and infamousprison camp. In the wake of the 1965 repression of the political Left, between1969 and 1979, approximately 12,000 men were held on Buru without formal chargeor trial. During their detention prisoners suffered torture, forced labour andmalnourishment, as well as social isolation.

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.

This study analyzes how Prince Nuku succeeded in regaining independence for the Sultanate of Tidore by creating an alliance with the English and his Malukan and Papuan adherents.

The Draco lineatus group is a monophyletic assemblage confined to islands within Wallacea. Nine species are recognized, including two described as new. For each species, a synonymy, diagnosis, description of squamation and color pattern, and summaries of distribution and natural history are provided. We resolve several long-standing taxonomic misconceptions including (1) proper allocation of the name Draco lineatus, (2) exclusion of D. bimaculatus and D. modigliani from the D. lineatus group, and (3) proper allocation of the names D. beccarii and D. walkeri. Unlike all previous studies, we recognize three morphologically distinct taxa (here recognized as species) on the island of Sulawesi.