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Originating in 1891 in the Port City of Surabaya, the Komedie Stamboel, or Istanbul-style theater, toured colonial Indonesia, Singapore, and Malaysia by rail and steamship.
This book traces the beginning of the process of nation-formation, the struggle for independence, the hopeful beginning of the new nation-state of Indonesia only to be followed by hard and difficult ways to remain true to the ideals of independence. In the process Indonesia with its sprawling archipelago and its multi-ethnic and multi-religious nation has to undergo various types of crisis and internal conflicts, but the ideals that have been nurtured since the beginning when a new nation began to be visualized remain intact. Some changes in the interpretation may have taken place and some deviations here and there can be noticed but the literal meaning of the ideals continues to be the guiding light. In short this is a history of a nation in the continuing effort to retain the ideals of its existence.
Adopting a multi-disciplinary approach, this comparative study of a selection of The Arabian Nights stories in a cross-cultural context, brings together a number of disciplines and subject areas to examine the workings of narrative. It predominantly focuses on the ways in which the Arabian Nights have transformed as its stories have travelled across historical eras, cultures, genres and media. Departing from the familiar approaches of influence and textual studies, this book locates its central inquiry in the theoretical questions surrounding the workings of ideology, genre and genre ideology in shaping and transforming stories. The ten essays included in this volume respond to a general question, ‘what can the transformation of Nights stories in their travels tell us about narrative and storytelling, and their function in a particular culture?’ Following a Nights story in its travels from past to present, from Middle East to Europe and from literature to film, the book engages in close comparative analyses of ideological variations found in a variety of texts. These analyses allow new modes of reading texts and make it possible to breach new horizons for thinking about narrative. This Book was previously published as a special issue of Middle Eastern Literatures entitled Ideological Variations and Narrative Horizons: New Perspectives on Arabian Nights.
This book brings together a group of international scholars, inspired by the scholarly perspective of Australian philologist Ian Proudfoot, who look at calendars and time, royal myths, colonial expeditions, printing, propaganda, theater, art, Islamic manuscripts, and many more aspects of Malayan history.
The orientation of academic institutions has in recent years been moving away from highly specialized area studies in the classical sense towards broader regional and comparative studies. Cultural studies points to the limitation of Western approaches to non-Western cultures - a development not yet reflected in actual research and data collections. Bringing together scholars from all over the world with specialized knowledge in both Western and non-Western languages, literatures, and cultures, this collection of essays provides new insights into the agency of non-Western literatures in relation to the West - a term used with critical caution and, like other common binary dualisms, challenged here. Inter-cultural expertise, seldom applied in the combination of Asian, African, and 'oriental' perspectives, makes this compilation of essays an important contribution to the study of colonialism and postcoloniality. Topics covered include postcolonial Arabic writing; T.S. Eliot in contemporary Arabic poetry; Algerian (and Berber) literature; the English language and narratives in Kenyan art; characterization, dialogism, gender and Western infuence in modern Hindi fiction; Naya drama in India; modern Burmese theatre and literature under Western influence; Remarque's All Quiet on the Western Front and the Vietnamese Novel Without a Name; Western Marxism and vernacular literature in colonial Indonesia; hybridity in Komedi Stambul; and Sherlock Holmes in/and the crime fiction of Siam and Indonesia Contributors: Amina Azza Bekkat; Thomas de Bruijn; Matthew Isaac Cohen; Rasheed El-Enany; Keith Foulcher; Saddik M. Gohar; Rachel Harrison; Doris Jedamski; Ursula Lies; Daniela Merolla; Evan Mwangi; Guzel Vladimirovna Strelkova; Anna Suvorova; U Win Pe
‘A song, so old and yet still famous’ is a Malay expression of admiration for an exotic singing style, a musical contemplation on the beauty of nature, God, and love. The ghazal exists in manifold cultures all over Asia, Africa, and Southern Europe, and is intimately connected to Islam and its periphery. In each region, ghazals have been shaped into other expressions using imported features and transforming them into ‘local art’. In the Malay world, ghazals come in various shapes and with different meanings. ‘The song, so old’ is the song that came before the proliferation of mass media. The first ghazals that were heard in the Malay world might have been those ghazals performed by Hindustani musicians traveling in Southeast Asia. However, later on, the ghazal’s development was additionally triggered by mass media, with technological progress enhancing change in urban entertainment and introducing new sources of further adaptations. In this context, the second half line of the lyrics mentioned, ‘and yet still famous’, means that despite being old, the song is highly regarded as an art in itself. Malay ghazals are still attractive and musically demanding. They were traditionally not performed for mass appeal, but, rather, for a small knowledgeable audience that valued musical refinement and taste.
This fascinating study of early cinema in the Netherlands Indies explores the influences of new media technology on colonial society. The Komedi Bioscoop traces the emergence of a local culture of movie-going in the Netherlands Indies (present-day Indonesia) from 1896 until 1914. It outlines the introduction of the new technology by independent touring exhibitors, the constitution of a market for moving picture shows, the embedding of moving picture exhibitions within the local popular entertainment scene, and the Dutch colonial authorities’ efforts to control film consumption and distribution. Dafna Ruppin focuses on the cinema as a social institution in which technology, race, and colonialism converged. In her illuminating study, moving picture venues in the Indies—ranging from canvas or bamboo tents to cinema palaces of brick and stone—are perceived as liminal spaces in which daily interactions across boundaries could occur within colonial Indonesia’s multi-ethnic and increasingly polarized colonial society.
In Republicanism, Communism, Islam, John T. Sidel provides an alternate vantage point for understanding the variegated forms and trajectories of revolution across the Philippines, Indonesia, and Vietnam, a perspective that is de-nationalized, internationalized, and transnationalized. Sidel positions this new vantage point against the conventional framing of revolutions in modern Southeast Asian history in terms of a nationalist template, on the one hand, and distinctive local cultures and forms of consciousness, on the other. Sidel's comparative analysis shows how—in very different, decisive, and often surprising ways—the Philippine, Indonesian, and Vietnamese revolutions were informed, enabled, and impelled by diverse cosmopolitan connections and international conjunctures. Sidel addresses the role of Freemasonry in the making of the Philippine revolution, the importance of Communism and Islam in Indonesia's Revolusi, and the influence that shifting political currents in China and anticolonial movements in Africa had on Vietnamese revolutionaries. Through this assessment, Republicanism, Communism, and Islam tracks how these forces, rather than nationalism per se, shaped the forms of these revolutions, the ways in which they unfolded, and the legacies which they left in their wakes.
Indonesia, with its mix of ethnic cultures, cosmopolitan ethos, and strong national ideology, offers a useful lens for examining the intertwining of tradition and modernity in globalized Asia. In Inventing the Performing Arts, Matthew Isaac Cohen explores the profound change in diverse arts practices from the nineteenth century until 1949. He demonstrates that modern modes of transportation and communication not only brought the Dutch colony of Indonesia into the world economy, but also stimulated the emergence of new art forms and modern attitudes to art, disembedded and remoored traditions, and hybridized foreign and local. In the nineteenth century, access to novel forms of entertainment, such as the circus, and newspapers, which offered a new language of representation and criticism, wrought fundamental changes in theatrical, musical, and choreographic practices. Musical drama disseminated print literature to largely illiterate audiences starting in the 1870s, and spoken drama in the 1920s became a vehicle for exploring social issues. Twentieth-century institutions—including night fairs, the recording industry, schools, itinerant theatre, churches, cabarets, round-the-world cruises, and amusement parks—generated new ways of making, consuming, and comprehending the performing arts. Concerned over the loss of tradition and "Eastern" values, elites codified folk arts, established cultural preservation associations, and experimented in modern stagings of ancient stories. Urban nationalists excavated the past and amalgamated ethnic cultures in dramatic productions that imagined the Indonesian nation. The Japanese occupation (1942–1945) was brief but significant in cultural impact: plays, songs, and dances promoting anti-imperialism, Asian values, and war-time austerity measures were created by Indonesian intellectuals and artists in collaboration with Japanese and Korean civilian and military personnel. Artists were registered, playscripts censored, training programs developed, and a Cultural Center established. Based on more than two decades of archival study in Indonesia, Europe, and the United States, this richly detailed, meticulously researched book demonstrates that traditional and modern artistic forms were created and conceived, that is "invented," in tandem. Intended as a general historical introduction to the performing arts in Indonesia, it will be of great interest to students and scholars of Indonesian performance, Asian traditions and modernities, global arts and culture, and local heritage.
A comprehensive biography of the Indonesian nationalist leader and Prime Minister of the Indonesian Republic, Sutan Sjahrir. This work is both a study of an individual and the social conditions that shaped him. The author has conducted extensive research and interviews with those who knew Sjahrir personally, politically, and by reputation.
