Nastiness Diagnosis. Anthropology. Religion. Gender. Justice. A Personal Notepad For the General Public.
For contemporary Malay/Indonesian speakers, dukun signifies an indigenous healer. Etymologically, however, the word dukun is not native to Malay/Indonesian. Some say dukun is Arabic, but this article claims it is more Persian than Arabic. When fifteenth-century Persian settlers brought the proto-form of the word dukun to the Malay Archipelago, they also brought cosmopolitan notions of Sufism, faith and healing. Eventually orthodox Arab immigrants and Europeans denigrated Sufi healers as ‘indigenous’. Dukun became a rhetorical foil demonstrating how superb Western physicians or orthodox Arabs were by comparison. Gradually, the dukun’s reputation became intertwined with negative attitudes about ‘indigenous’ practices.
This study investigates how multicultural citizenship education is taught in a Chinese Christian school in Jakarta, where multiculturalism is not a natural experience. Schoolyard ethnographic research was deployed to explore the reality of a ‘double minority’ — Chinese Christians — and how the citizenship of this marginal group is constructed and contested in national, school, and familial discourses. The article argues that it is necessary for schools to actively implement multicultural citizenship education in order to create a new generation of young adults who are empowered, tolerant, active, participatory citizens of Indonesia. As schools are a microcosm of the nation-state, successful multicultural citizenship education can have real societal implications for it has the potential to render the idealism enshrined in the national motto of ‘Unity in Diversity’ a lived reality.
Chad M. Bauman (2013). Hindu-Christian Conflict in India: Globalization, Conversion, and the Coterminal Castes and Tribes. The Journal of Asian Studies, 72, pp 633-653. doi:10.1017/S0021911813000569.
While Hindu-Muslim violence in India has received a great deal of scholarly attention, Hindu-Christian violence has not. This article seeks to contribute to the analysis of Hindu-Christian violence, and to elucidate the curious alliance, in that violence, of largely upper-caste, anti-minority Hindu nationalists with lower-status groups, by analyzing both with reference to the varied processes of globalization. The article begins with a short review of the history of anti-Christian rhetoric in India, and then discusses and critiques a number of inadequately unicausal explanations of communal violence before arguing, with reference to the work of Mark Taylor, that only theories linking local and even individual social behaviors to larger, global processes like globalization can adequately honor the truly “webby” nature of the social world.