Helicobacter Pylori in the Indonesian Malay's Descendants Might Be
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Demographic Changes in Indonesia and the Demand for a New Social Policy
CORE Metadata, citation and similar papers at core.ac.uk Provided by Ritsumeikan Research Repository Journal of Policy Science Vol.5 Demographic Changes in Indonesia and the Demand for a New Social Policy Nazamuddin ※ Abstract This article describes the demographic changes and their social and economic implications and challenges that will confront Indonesia in the future. I calculate trends in the proportion of old age population and review the relevant literature to make some observations about the implications of such changes. The conclusions I make are important for further conceptual elaboration and empirical analysis. Based on the population data and projections from the Indonesian Central Agency of Statistics, National Planning Agency, other relevant sources, I find that Indonesia is now entering the important phase of demographic transition in which a window of opportunity prevails and where saving rate can be increased. I conclude that it is now time for Indonesia to prepare a new social policy in the form of overall welfare provision that should include healthcare and pension for every Indonesian citizen. Key words : demographic changes; social security; new social policy 1. Introduction Demographic change, mainly characterized by a decreasing long-term trend in the proportion of productive aged population and increasing proportion of aging population, is becoming increasingly more important in public decision making. A continuing fall in the birth and mortality rates changes the age structure of the population. Its effects are wide-ranging, from changes in national saving rates and current account balances, as seen in major advanced countries (Kim and Lee, 2008) to a shift from land-based production and stagnant standards of living to sustained income growth as birth rates become low (Bar and Leukhina, 2010). -
From Paradise Lost to Promised Land: Christianity and the Rise of West
School of History & Politics & Centre for Asia Pacific Social Transformation Studies (CAPSTRANS) University of Wollongong From Paradise Lost to Promised Land Christianity and the Rise of West Papuan Nationalism Susanna Grazia Rizzo A Thesis submitted for the Degree of Doctor of Philosophy (History) of the University of Wollongong 2004 “Religion (…) constitutes the universal horizon and foundation of the nation’s existence. It is in terms of religion that a nation defines what it considers to be true”. G. W. F. Hegel, Lectures on the of Philosophy of World History. Abstract In 1953 Aarne Koskinen’s book, The Missionary Influence as a Political Factor in the Pacific Islands, appeared on the shelves of the academic world, adding further fuel to the longstanding debate in anthropological and historical studies regarding the role and effects of missionary activity in colonial settings. Koskinen’s finding supported the general view amongst anthropologists and historians that missionary activity had a negative impact on non-Western populations, wiping away their cultural templates and disrupting their socio-economic and political systems. This attitude towards mission activity assumes that the contemporary non-Western world is the product of the ‘West’, and that what the ‘Rest’ believes and how it lives, its social, economic and political systems, as well as its values and beliefs, have derived from or have been implanted by the ‘West’. This postulate has led to the denial of the agency of non-Western or colonial people, deeming them as ‘history-less’ and ‘nation-less’: as an entity devoid of identity. But is this postulate true? Have the non-Western populations really been passive recipients of Western commodities, ideas and values? This dissertation examines the role that Christianity, the ideology of the West, the religion whose values underlies the semantics and structures of modernisation, has played in the genesis and rise of West Papuan nationalism. -
Ancestry Class 7 Is Typical of Population Surui from South America (Speaking a Monde Language of the Family Tupi)
Creole Tupi Arawakan Uto-Aztecan Mayan Sepik South-Bougainville Andamanese Hmong-Mien Austro-Asiatic Tai-Kadai Austronesian Burushaski Basque Sino-Tibetan North-Caucasian Japonic Korean Altaic Indo-European Dravidian Afro-Asiatic Nilo-Saharan Niger-Congo Khoisan Language colours: Bantu SE Zulu Ancestry class 1 is typical of population Bantu SE Zulu from Subsaharian Africa (speaking a Atlantic-Congo language of the family Niger-Congo). Vysya Ancestry class 2 is typical of population Vysya from South Asia (speaking a South-Central-Dravidian language of theSardinian family Dravidian). Ancestry class 3 is typical of population Sardinian fromJapanese South Europe (speaking a Italic language of the family Indo-European). Tokyo Ancestry class 4 is typical of population Japanese Tokyo from East Asia (speaking a Japanese language of the family Japonic). Mlabri Ancestry class 5 is typical of population Mlabri from East Asia (speaking a Mon-Khmer language of the family Austro-Asiatic). Papuan Ancestry class 6 is typical of population Papuan from Oceania (speaking a Ndu language of the family Sepik). Surui Ancestry class 7 is typical of population Surui from South America (speaking a Monde language of the family Tupi). Yoruba Mala French Basque Japanese Negrito Jehai Melanesians Naasioi Karitiana Igbo Madiga North Italian Okinawan Bidayuh Jagoi NAN Melanesian Colombians Fang Chenchu Tuscan Koreans Temuan Alorese Pima Kongo Bhil Toscani Italia Daur Negrito Kensiu Lembata Maya Bantu SE Pedi Naidu French Hezhen Javanese Lamaholot Mexican LA Yoruba Nigeria -
217 the Role of the Dayak People of Indonesia and the Philippines
The Role of the Dayak People of Indonesia and the Philippines’ 217 Jurnal Kajian Wilayah, Vol. 5, No. 2, 2014, Hal. 217-231 © 2014 PSDR LIPI ISSN 2087-2119 The Role of the Dayak People of Indonesia and the Philippines’ Menuvù Tribe of the Keretungan Mountain in Ecological Conservation: The Natural and Indispensable Partners Rosaly Malate Abstrak Tulisan ini terinspirasi dari tulisan Janis B. Alcorn dan Antoinette G. Royos, Eds. “Indigeneous Social Movements and Ecological Resilience: Lessons from the Dayak of Indonesia, Biodiversity Support Program in 2000 and the Idsesenggilaha of the Menuvù Tribe in Mount Kalatungan, Bukidnon, ICCA. Tulisan ini dibuat untuk mendukung tujuan Perserikatan Bangsa- bangsa tentang hak dan kesejahteraan masyarakat adat, utamanya di Asia dan pada saat sama tulisan ini bertujuan untuk menggugah kesadaran kita dan memenuhi tanggungjawab kita untuk melindungi dan melestarikan lingkungan. Introduction There are more than 370 million estimated indigenous peoples spread across 70 countries worldwide. They live in a distinct life from those of the dominant societies. They practice unique traditions and retain a distinctive social, cultural, economic and political order. According to a common definition, they are the descendants of those who inhabited a country or a geographical region at the time when people of different cultures or ethnic origins arrived. The new arrivals later became dominant through conquest, occupation, settlement or other means. Moreover, the U.N. Sub-Commission on the Prevention of Discrimination and Protection of Minorities (1971) relies on the following definition: “Indigenous communities, peoples, and nations are those which, having a historical continuity with pre-invasion and pre-colonial societies that developed in their territories, considered themselves distinct from other sectors of the societies now prevailing in those territories, or parts of them. -
Indonesians in the New York Metro Area QUICK FACTS: ALL PEOPLES INITIATI VE LAST UPDATED: 10/2009
Indonesians in the New York Metro Area QUICK FACTS: ALL PEOPLES INITIATI VE LAST UPDATED: 10/2009 Place of Origin: During the beginning stages of a new church start in Woodside, Queens, Pastor Lasut* Indonesia brought in an unusual speaker to lure Indonesians to a worship service. The guest speaker, named Victor,* was fl own in from Indonesia for the occasion. He had been a Significant subgroups: Bible student in Jakarta in 1999 when a horde of Islamic radicals swept into his Bible Chinese-Indonesian school, burning down campus buildings and violently attacking several students. Victor (50%); Minahasa/Manado himself was captured, tied up, and beaten before being knocked unconscious by the (35%); Acehnese, Am- bonese, Balinese, Batak, blow of a sickle. When he woke up, his head was partially severed. After he was rushed Bugis, Javanese, Minang- to a hospital, a doctor merely sewed up the outside of his neck, claiming that the damage kabau, Poso, Sundanese, was so bad internally that nothing could be done to save him and that he would die West Timorese (15%) within a few days. At that point, Victor claimed that his spirit left his body and that Jesus spoke to him, indicating that it was not time to die yet. When his spirit returned to his Location in Metro New body, a cracking sound was heard inside of Victor’s neck and he was completely healed. York: Queens (Elmhurst, Co- Today, Victor travels full-time, telling the story of what God has done for him. Although rona, Woodside, Forest group violence certainly existed during the “New Order” reign of President Suharto from Hills); New Jersey 1967-1998, the majority of Indonesia’s fatal violence in the 1980s and early 1990s was (Edison); Long Island state-perpetrated against the peoples of independence-minded regions, such as East (Nassau) Timor and Aceh. -
Indonesia Country Information.Pdf
AcademicTransfer.com Working together in science Indonesia Country Information Jakarta Staying and travelling in Jakarta Indonesia consists of hundreds of ehtnic groups of which the Jakarta is the capital of Indonesia and the centre for both three largest populations are the Javanese, the Sundanese, administration and business. It is inhabited by 9,6 million people and the Malay. Religion is shown on the Indonesian identity and is well known for its economic movements. Therefore it card and each Indonesian should be affiliated to one out of six attracts people from across Indonesia in search of livelihood and state-recognized religions, including Islam, Christian, Catholic, education. Hindu, Buddha and Confucianism. Currently, 87 percent of the population is Muslim. International flights are accessible from Soekarno-Hatta (Soetta) Airport in Tangerang Selatan, about 30 km from Central Jakarta. Rice is the staple food of many Indonesians, and they can have it Various transportation modes into Jakarta are available, including three times a day. Tasting Indonesia’s cuisine is worthwhile for its the airport train (Railink), bus (Damri) and offline and online taxi. savory and tempting look. Some ‘must-to-try’ food includes fried rice, beef rendang, soto-soup and bakso (meatball). Various salad Many Jakartans prefer to use the car and motorbike to navigate and vegetarian dishes are also available to please your appetite. the city, which makes traffic hectic on Jakarta’s main streets during weekdays, especially at the beginning (7-9 am) and Besides administration and business, Jakarta is also the centre the end (4-6 pm) of a working day. -
Why Indonesia Is Important to India
IDSA Issue Brief IDSA ISSUE BRIEF1 Why Indonesia is Important to India Navrekha Sharma Mrs. Navrekha Sharma is a retired Indian Foreign Service (IFS) diplomat who also served as India’s Ambassador to Indonesia till recently. January 20, 2011 Summary The Indian Government, and the Foreign policy establishment in particular, can do more to leverage the vast collective experience of Indians in Indonesia and channel it towards the larger ends of bilateral cooperation. Until that happens, the profound sense of affinity which Indians have towards Indonesians through shared history, culture and aesthetics, language and civilization, will remain dormant. Indian investors, for example, are welcomed in Indonesia not only because of the employment they generate, but also for intangible reasons such as cultural affinity, their willingness to share technological know how with Indonesians, etc., which the Japanese and Westerners are not so willing to do so. Indian businesses are more frugal, which Indonesians appreciate. Despite the monochromatic globalization which is being pressed upon us from all sides today, Indians and Indonesians can and do indulge in less rapacious and more equitable business practices. So they are welcomed in Indonesia for cultural reasons as much as for their sound business plans. Unfortunately, Indonesian businessmen have yet to take a firm decision to invest in India, in fields such as construction and food processing, paper and cosmetics, i.e. lines in which Indonesia is strong. Their investing in India would be a definitive advance for bilateral relations as it would express reciprocal trust in the Indian market. To some extent of course the problem is financial, for pribumi Indonesians with capital to spare are few in number. -
Ati, the Indigenous People of Panay: Their Journey, Ancestral Birthright and Loss
Hollins University Hollins Digital Commons Dance MFA Student Scholarship Dance 5-2020 Ati, the Indigenous People of Panay: Their Journey, Ancestral Birthright and Loss Annielille Gavino Follow this and additional works at: https://digitalcommons.hollins.edu/dancemfastudents Part of the South and Southeast Asian Languages and Societies Commons HOLLINS UNIVERSITY MASTER OF FINE ARTS DANCE Ati, the Indigenous People of Panay: Their Journey, Ancestral Birthright and Loss Monday, May 7, 2020 Annielille Gavino Low Residency Track- Two Summer ABSTRACT: This research investigates the Ati people, the indigenous people of Panay Island, Philippines— their origins, current economic status, ancestral rights, development issues, and challenges. This particular inquiry draws attention to the history of the Ati people ( also known as Aetas, Aytas, Agtas, Batak, Mamanwa ) as the first settlers of the islands. In contrast to this, a festive reenactment portraying Ati people dancing in the tourism sponsored Dinagyang and Ati-Atihan festival will be explored. This paper aims to compare the displacement of the Ati as marginalized minorities in contrast to how they are celebrated and portrayed in the dance festivals. Methodology My own field research was conducted through interviews of three Ati communities of Panay, two Dinagyang Festival choreographers, and a discussion with cultural anthropologist, Dr. Alicia P. Magos, and a visit to the Museo de Iloilo. Further data was conducted through scholarly research, newspaper readings, articles, and video documentaries. Due to limited findings on the Ati, I also searched under the blanket term, Negrito ( term used during colonial to post colonial times to describe Ati, Aeta, Agta, Ayta,Batak, Mamanwa ) and the Austronesians and Austo-Melanesians ( genetic ancestor of the Negrito indigenous group ). -
Chinese Indonesians in the Eyes of the Pribumi Public
ISSUE: 2017 No. 73 ISSN 2335-6677 RESEARCHERS AT ISEAS – YUSOF ISHAK INSTITUTE ANALYSE CURRENT EVENTS Singapore | 27 September 2017 Chinese Indonesians in the Eyes of the Pribumi Public Charlotte Setijadi* EXECUTIVE SUMMARY The racist rhetoric seen in the Ahok blasphemy case and during the Jakarta gubernatorial election held earlier this year sparked fresh concerns about growing anti-Chinese sentiments in Indonesia. To gauge public sentiments towards the ethnic Chinese, questions designed to prompt existing perceptions about Chinese Indonesians were asked in the Indonesia National Survey Project (INSP) recently commissioned by ISEAS-Yusof Ishak Institute. The majority of pribumi (‘native’) survey respondents agreed to statements about Chinese Indonesians’ alleged economic dominance and privilege, with almost 60% saying that ethnic Chinese are more likely than pribumi Indonesians to be wealthy. The survey confirmed the existence of negative prejudice against ethnic Chinese influence in Indonesian politics and economy, and many pribumi believe that Chinese Indonesians may harbour divided national loyalties. * Charlotte Setijadi is Visiting Fellow in the Indonesia Studies Programme, ISEAS-Yusof Ishak Institute. This is the fourth in the series based on the Indonesia National Survey Project, published under ISEAS’ Trends in Southeast Asia, available at https://www.iseas.edu.sg/articles-commentaries/trends-in-southeast-asia. 1 ISSUE: 2017 No. 73 ISSN 2335-6677 ANTI-CHINESE SENTIMENTS IN INDONESIA Chinese Indonesians have received considerable public attention in the past year, mostly because of the Jakarta gubernatorial election and blasphemy controversy involving Basuki “Ahok” Tjahaja Purnama. A popular governor with consistently high approval ratings, Ahok, a Chinese and a Christian, was widely tipped to win the 2017 Jakarta election held earlier this year. -
Demography of Indonesia's Ethnicity
1 CHANGING INDONESIA: An Introduction Indonesia, the largest country in Southeast Asia, has as its national motto “Unity in Diversity.” In 2010, Indonesia stood as the world’s fourth most populous country after China, India and the United States, with 237.6 million people. This archipelagic country contributed 3.5 per cent to the world’s population in the same year. Its relative contribution to the world population will be stable at around 3.4–3.5 per cent until 2050. According to the median variant of the United Nations estimate (2013), Indonesia’s population will continue to grow, reaching 300 million in 2033. The future demographics of Indonesia are likely to be very different from today’s pattern, just as the current situation varies markedly from the past. Indonesians are increasingly living longer and having fewer children. Benefiting from the ease and advancement of transportation and information technology, Indonesians are increasingly more mobile, venturing into a wider labour market both within and outside Indonesia. Indonesia has nearly completed its first demographic transition, from both high fertility and mortality to low fertility and mortality rates. The end of the first demographic transition is marked by the “replacement” level of 15-00606 01 Demography_IND.indd 1 23/6/15 4:07 pm 2 Demography of Indonesia’s Ethnicity fertility, which is the number of children a couple has that are needed to replace themselves. Population experts believe that the replacement level is reached when the fertility rate is about 2.1. However, Espenshade, Guzman and Westoff (2003) argue that the replacement rate does not occur at that rate, but relates instead to the mortality rate.1 The onset of the replacement level of fertility has further implications for the ethnic composition of a population. -
Chinese and Indigenous Indonesians on Their Way to Peace? a Peace and Conflict Analysis According to the Transcend Method
Conflict Formation and Transformation in Indonesia: Chinese and Indigenous Indonesians on Their Way to Peace? A Peace and Conflict Analysis According to the Transcend Method Dissertation zur Erlangung des Doktorgrades Dr. rer. soc. des Fachbereichs Sozial- und Kulturwissenschaften der Justus-Liebig-Universität Giessen. vorgelegt von Yvonne Eifert Memelstr. 37 45259 Essen Gutachten durch Prof. Dr. Hanne-Margret Birckenbach Prof. Dr. Dieter Eißel Oktober 2012 Content Glossary and Abbreviations ......................................................................................................... 1 List of Figures, Tables and Pictures ............................................................................................. 5 1. Introduction .............................................................................................................................. 7 1.1 Conflict Case Study ............................................................................................................ 7 1.2 Subjects and Focus ............................................................................................................. 8 1.3 Theoretical Background of the Research ......................................................................... 26 1.4 Research Method .............................................................................................................. 32 1.5 Thesis Outline .................................................................................................................. 34 2. Analysis of the -
The Legacy of Futuna's Tsiaina in the Languages of Polynesia"
9 The legacy of Futuna 's Tsiaina in the languages of Polynesia ROBERT LANGDON The island of Futuna, 240 km north-east of Vanualevu, Fiji, has always been virtual terra incognita to most Pacific scholars, especially English-speaking ones. Like its nearest neighbour, Wallis Island, otherwise Uvea, Futuna has been in the French sphere since French Marist missionaries established themselves there in 1837. Wallis and Futuna jointly have been both a protectorate and a colony of France. They have had the status of a French overseas territory since 1961. Most of the literature on them is naturally in French. Until fairly recently, the only way to reach them was by ship (Douglas and Douglas 1989:621-{)27). In the circumstances, not to know about the Tsiaina of Futunan tradition and not to suspect their influence on the prehistory of Polynesia and its languages has been a normal condition. Ts iaina is Futunan for 'China'. On Futuna the term describes a group of supposedly Chinese castaways who are said to have been wrecked in prehistoric times on the now uninhabited island of Alofi that is separated from Futuna by a narrow strait. The Tsiaina thereafter played a prominent role in Futunan political and cultural affairs. They were eventually overthrown in a popular uprising. There are at least six recorded versions of the Tsiaina tradition. They give the impression that the reign of the Tsiaina was quite short. In reality, the evidence presented in this paper suggests that it lasted for a goodly period-several generations, at least. Certainly, the Tsiaina left a significant legacy in the language and culture of Futuna that was also carried to other islands.