The aim of this paper is to remind modern researchers studying modern, post-Soeharto Indonesia of the research on the history of political capitalism in Asia, including the Indonesian Archipelago done by the Dutch scholar Van Leur. While preparing his well known thesis on the Asian Trade system, he concluded that the Indonesian island group has a bipartite geopolitical structure. This structure consists of a maritime zone of sea routes and coastal urban centres dominated by local and interregional political capitalism, and a peripheral part that stands partly on its own and is in part connected to the first zone. The question he asked was why the Asian type of political trade capitalism had been able to survive for such a long time and had even had been continued by the V.O.C., while in Europe this form of capitalism had long disappeared.
Today these questions once again become interesting as we become progressively aware that, on both the national and the regional level, the Soeharto regime that fell in 1998 was fuelled by a type of political capitalism that came close to what had existed during pre-colonial and early colonial times. And thus the question of the continuity of political capitalism returns to the agenda of modern Asia research.
In the introduction I pointed out that Indonesia’s recent ethnic tensions occurred especially in the coastal cities and coastal areas where Indonesia’s strategic resources are located, and not to any great degree in the interiors of the major islands. In the course of Indonesia’s long history, many ethnic groups have evidently settled in and around the coastal cities, where they live together. This geographical curiosity has its roots in Indonesia’s past as an international emporium and trade port in the overseas trade between India en China, as well as at certain times between Asia and Europe. This trade needed ports of call [i] under the control and protection of local rulers. These rulers allowed foreigners [ii] that contributed to the settlement’s trade to settle in their own wards with their own heads and courts. These wards had a certain measure of diplomatic immunity, turning the ports of call into places with an international population. In this context, foreign businessmen and traders became the driving force behind maritime Asia’s coastal economy. The geographical position of the urban settlements in the archipelago and their mixed populations has not fundamentally changed in the past two thousand years, as is evident from maps 1 through 2.
The question that arises from this historical continuity is whether the underlying political and economic systems have remained unchanged as well. The answer is partly yes and partly not. Partly yes, because, as will become clear in this chapter, the central organizing factor behind the distribution of coastal cities and ethnic communities has been political capitalism, both then and now[iii]. Partly not, because the modern form of political capitalism in Asia, to wit the nationalistic side of the modern nation-state, subjects everything within its borders to its authority and mistrusts foreign businesses and capital because of their excessive power in the world-markets and their danger to the domestic market. Read more
Video lecture on the wide & wild world of the YODEL based on the book YODEL IN HIFI. This film premiered in LONDON on 11 March 2014 at the Peckham Liberal Club as part of the Muckle Mouth series. Book YODEL IN HIFI: From Kitsch Folk to Contemporary Electronica. For info:http://uwpress.wisc.edu/
Break the voice and you enter the marrow of existence. The film documents the ubiquitous and unique presence of yodeling just about everywhere. From roots deep in the earth to soundings that probe deep space… And no genre is safe: opera, hiphop, rock, pop, folk, jazz, house, techno, reggae… FEATURES: Werner Herzog, Bernhard Betschart, Phil Minton, Myriam van Imschoot & Doreen Kutzke, Barbara Hannigan, Taylor Ware, Francelle Maria, Drag Queen Lady KinMee, Dominatrix Manuela Horn, a yodeling cat, Tarzan, Bob Marley, Aka Pygmies, Prison work songs, hollerin’, Jimmie Rodgers, SE Rogie, Mike Johnson, Kia Brekkan, Kishore Kumar, Cyrill Schläpfer, Erika Stucky, Christine Lauterburg, Alice Babs, Focus, Mental Theo & Charly Lownoise, Bobbejaan Schoepen, Honeymoon Killers, Harry Torrani, George Van Dusen, Brian Eno, Cranberries, Buzzcocks, People Like Us, Mysterious Asthmatic Avenger, Shelley Hirsch, Jacques Dutronc, Munich House Mafia, Franzl Lang, Fatima Miranda, Kristina Fuchs, Zabine, Meredith Monk, Neil Rolnick, Anna Kiefer, Paul Dutton, Mij, Tim Buckley, Slim Whitman, Mal Webb, Wandervogels, Chinese yodeling, tea-picking yodels, Korean, Japanese, Filipino, Basques, Cambodian, Taiwanese, Persian, Tuvan, Georgian…
This film uses original footage but mostly relies on found and archival footage. My hope & goal is to make a feature length documentary using high quality stock and more original footage. I am looking to partner with a producer and filmmaker with interest in the subject.
All sources & credits for found footage used in this film available upon request.
Yodel in HiFi: From Kitsch Folk to Contemporary Electronica :: http://uwpress.wisc.edu/books/4594.htm
YODEL-AY-EE-OOOO: The Secret History of Yodeling Around the World :: http://www.routledge.com/
Wreck This Mess Radio :: http://www.mixcloud.com/wreckthismess/
Youtube Channel: https://www.youtube.com/channel/
Bart Plantenga is a freelance researcher, writer, translator, and editor. He is the author of Yodel-Ay-Ee-Oooo: The Secret History of Yodeling around the World and the compiler of the CD Rough Guide to Yodel. He lives and works in Amsterdam and is the disc jockey of radio show Wreck This Mess.
EIoP is a peer-reviewed, interdisciplinary E-journal in the field of European integration research. “European integration research” is to be understood in a broad sense. Scholarly contributions from all relevant disciplines are welcome, e.g. from legal studies, political science, economics, sociology, and history.
EIoP has been published since 1997 under the auspices of ECSA Austria. The editorial office is located at the Institute for European Integration Research, Vienna. From Vol. 11 (2007) onwards, EIoP is, among other indices, included in the ISI Social Sciences Citation Index.
EIoP sympathises with the Open Access movement and is a “ROMEO green publisher” (see Open Access Policy). All articles in EIoP are available free of charge.
List of all published papers: http://eiop.or.at/
As the editor-in-chief (Gerda Falkner) and the founding editor-in-chief and technical director (Michael Nentwich), it is our pleasure to announce our of EIoP (article details please find at the bottom of this message).
Our work on this project has lasted for about two decades. The first formal publication was in April 1997 but the preparations for that had been laborious since the six kick-off papers were authored by superstars of European integration studies and followed twice by two more papers by other stellar scholars only a few weeks later. Finally, in 2007, the EIoP has even become an SSCI-listed journal! Overall, we published altogether 257 papers in 19 volumes.
We enjoyed the project and we are still in great support of the basic ideas: making top-level research available to everybody around the globe (open access), free of charge for both authors and readers. However, times have changed fundamentally. A shortage of strictly double-blind refereed journals in the field of European integration studies no longer exists. The same is generally true for online publications with easy access (although unfortunately mostly at high prices). In fact, the present times in our view rather suffer from a “write only” culture where, under ever increasing pressure, researchers produce ever more output. Read more
Today the speed at which we spread information is so fast that a single email can launch a worldwide awareness campaign, as with the Occupy movement. Yet as techno-sociologist Zeynep Tufekci seeks to show, the ease of social media can actually hurt social change in the long run. From Gezi to the Arab Spring to Ukraine to Hong Kong, she shows how today’s movements can miss out on the benefits of doing things the hard (and slow) way.
TEDTalks is a daily video podcast of the best talks and performances from the TED Conference, where the world’s leading thinkers and doers give the talk of their lives in 18 minutes (or less). Look for talks on Technology, Entertainment and Design — plus science, business, global issues, the arts and much more.
Find closed captions and translated subtitles in many languages at http://www.ted.com/talks/zeynep_tufek…
Subscribe to our channel: https://www.youtube.com/user/TEDtalksDirector
The International Institute For Development And Ethics (IIDE) is an innovative institute that stimulates collaboration between the North and the South in study and action in ethical development, locally and globally. Since 2004 the IIDE has been represented in Africa and Europe by two mutually dependent entities. They operate as an intermediary between universities and the broader society by creating linkages and alliances between different universities and between universities and external parties. It aims to add value for all parties in relation to content and finance, realised through:
* initiating and supporting social entrepreneurial approaches in development;
* research; and
* teaching and training.
It is the mission of the IIDE to serve society by bridging the proverbial gap between theory and practice, between university and society. Being aware that effective development is unthinkable without both practical and scientific expertise, the IIDE brings together practitioners and academics in order to utilise good practices from both environments.
Although the IIDE is a fully independent organisation without ties to any religious denomination, it takes Christian principles and values as its primary source of guidance and reference. As such, its views on Christian social responsibility lead the way to its vision, its mission and the concrete services and products it wishes to render for the benefit of society.
Contact information is available at www.iide-online.org
Proceedings of the 19th Annual Working Conference of the IIDE – 6 – 9 May 2014 – Mark Rathbone, Fabian von Schéele & Sytse Strijbos (Editors)
Work in Progress:
Proceedings of the 17th Annual Working Conference of the IIDE Vol. I – May 2011 – Lucius Botes, Roel Jongeneel & Sytse Strijbos (Editors)
Proceedings of the 17th Annual Working Conference of the IIDE Vol. II – May 2011 – Christine G. van Burken & Darek M. Haftor (Editors)
By Islamic Historiography I mean written material concerning the events of the early period of Islam written by Muslim historians. This material is essential for any major research on Islam but has been continuously discredited by predominantly Western scholars. Therefore, before the study of these texts, an outline of their characteristics and a short discussion about the criticisms of these texts and their authors is indispensable.
Among the problems proclaimed in the criticisms are: the gap between the historical events and their recording, the fact that early historical compilations have not survived and have been paraphrased or summarized in later digests, the problem of the oral origin of many reports, the task of the historian, the incompatibility of non-Islamic sources, forged reports, political influences on historiography, the purpose of historiography and the originality of the historian.
In this paper the criticisms concerning the Islamic historiography and the answers of the some historians to these criticisms will be surveyed.
The origin, the terminology and the form of the early Islamic historiography
According to Robinson, Arabs produced very little written material before Islam and relied instead on orality.
It seems logical to conclude that the enormous volume of written work which was produced after Islam must be ascribed primarily to the emphasis in various Qur´ānic verses on writing and the stories in this book about the previous peoples and prophets, which encouraged the Muslims to narrate, and reflect and investigate about the origins of those narrations, examples are, the next two verses:
…By the pen and what they write with it…. (Qur’ān 68:1)
Relate these allegorical stories (to the people) perhaps they might think. (Qur’ān 7:176).3
The second important impetus seems to have been the traditions of the Prophet of Islam which were to be preserved for the future generations. Islamic Tradition informs us that the Prophet of Islam discouraged his followers, in the initial stages of his mission, to write about him in order to prevent any confusion between his sayings and the Qur´ān.
However the reports about the alteration of this attitude in a later stadium encouraged the biographers to write Sīra or biographical collections at the end of the first and beginning of the second Islamic century. The campaigns of the Prophet (Maġāzī) and the conquests (Futūḫ)  were the other historical works, produced in the period between the first works and the later great compilations.
The collections with the modern name for history, Ta’riḥ, appeared in the 2nd/9th century.
Their source material consisted of Aḥbār which according to Rosenthal means both information and the events and corresponds to history in the sense of story, anecdote (ḫekāyat). Later, when the term was used together with āthār, it became synonymous to hadīth.
The other sources were the above mentioned Sīra, Maġāzī and Futūḫ works, the books of aḥbāriyyūn and genealogical works and oral accounts.
Thus, the first historical works, as the ordered record of the events of the past, began as a mixture of the above mentioned genres. This is the same multi-faceted character that Robinson says history used to have:
“…coming via Latin from the Greek historia, generally meant ´inquiry´; it earlier described a variety of genres, including geography, folklore and ethnography, in addition to what we would commonly understand to be history.”
And the way Rosenthal defines history:
History in the narrow sense.., should be defined as the literary description of any sustained human activity either of groups or individuals which is reflected in, or has influence upon the development of a given group or individual….for the modern mind, the general concept of history may, in theory, be extended to include all animate or inanimate matters. 
While he also mentions that:
Muslim historiography includes those works which Muslims, at a given moment of their literary history, considered historical works and which, at the same time, contain a reasonable amount of material which can be classified ashistorical according to our definition of history, as given above. 
Thus, history is made up of many elements which together have certain meaning for certain people. This is by no means the denial of general definitions of or theories about history, rather, the emphasis is on the meaning of a certain concept, object or idea in a specific context.
Not only the combination of aḥbār and āthār became synonymous to ḫadīth, but also the form of historical narratives took the form of ḫadīth. According to Dūrī two perspectives existed among the early compilers: the ḫadīth perspective and the tribal perspective. Very soon, the first perspective prevailed which explains why the Islamic historiography has maintained the form of ḫadīth, thus, beginning with an isnād or chain of transmitters, continued by the report (ḥabar).
The problems concerning the Islamic historiography
Islamic history books and Muslim historians have been the subject of both praise and critique. There are problems concerning the historical texts and those concerning the narrators both historians and their transmitters.
One problem ascribed to Islamic historiography is the fact that there is a gap between the time of the events of the early period of Islam and their historiography. Is this gap so long that it can in fact disqualify the whole historiography? It seems that this gap was not considered to be very important when the Western scholars first came into contact with the Islamic sources of the second and third century of Islamic era. Perhaps this was caused by their earlier experiences with other historiographies. The later recording of the events in Islam had its precedents in other historiographies. For example, according to Robinson: The gap between event and record in early Islam is relatively narrow compared with our source material for the ancient Israelites, which usually dates from several centuries after the facts they purport to relate.
Thus the problem of late compilation does not seem to be restricted to Islamic historiography. Read more