THE RELATIONSHIP BETWEEN THE DUTCH COLONIAL GOVERNMENT'S LEGAL POLICIES AND INTERPRETIVE THINKING IN INDONESIA

The literature generally fails to connect the breakdown of the Kingdom of Kandy with other long-term political developments on the island. This chapter attempts to fill this gap and presents a fresh view on this episode of Sri Lankan political history. It first deals with official and unofficial policies towards the Kingdom adhered to by British governors and their superiors. In this analysis both external, “global” factors and local factors that affected the policy are taken into account. The chapter then deals with the “Kandyan factor”: how relations between the Kandyan courtiers and the British government were conducted, to understand the effects of Kandyan internal developments on British policy. Finally, it shows how closely Dutch and British colonial policy were intertwined with Kandyan political developments, and how a complicated set of developments led to the fall of the Kingdom.Keywords: British governors; Dutch colonial policy; Kandyan courtiers; Kandyan political developments; Sri Lankan political history; unofficial policies

Rural livelihoods and agricultural commercialization in colonial Uganda: conjunctures of external influences and local realities

Rural livelihoods and agricultural commercialization in colonial Uganda: conjunctures of external influences and local realities

This chapter will show the many ways that Christian mission, Dutch colonial policy, and the postcolonial Indonesian state helped to redefine the Dayak community of East Kalimantan. This change is not surprising as Christian missions and colonial policies have often resulted in a redrawing of community boundaries. Whether or not converts experience psychological changes or engage in a rational reordering of beliefs, the decision to convert always entails a “new or reconceptualized social identity” .1 For many Southeast Asian minorities this social identity is an ethnicized one. Marginalized relative to a dominant ethnic Other, conversion becomes a way to maintain their boundaries and strengthen their identity as a unique cultural group.2KeywordsEthnic IdentityColonial StateWorld ReligionMission SchoolAnthropological PerspectiveThese keywords were added by machine and not by the authors. This process is experimental and the keywords may be updated as the learning algorithm improves.

Liberalist and ethic colonial policy: Liberalism and the ethical direction were not identical in Dutch colonial policy. This has become clear from our previous chapters. In actual political and social life, there are never absolute contrasts between groups. Every group has something in common with and something in contrast to each other group. Were this not the case, then there could only be two groups contrasting in every respect. But reality is different. The ethical opposition against the C.S. was not identical with the liberal opposition and when liberalist economic policy had triumphed in the colonies, the ethical men, now stronger and more numerous than before rallied to arms. The ethical direction was full of respect and appreciation for the native and for native civilization in its various forms as it had grown in history. But liberalism, in spite of what it may mean literally, was not tolerant, nor full of reverence for subtle traditions. The Classical economists and also the Physiocrats, the Churchfathers of liberalism, had stubbornly clung to a hypothetical “natural” social order from which they deducted quasi-automatic and exact laws. They had propounded a dogmatic economic policy which aimed at transforming all concrete social orders till they resembled as close as possible the “natural” prototype (Eucken, 37, p. 31).

In the Anti-Revolutionary Party's political platform of 1879, Ons Program, Dr. Abraham Kuyper-the pater familias of the orthodox Dutch Reformed political forces in the Netherlands-inaugurated a discourse about colonial policy which proposed that henceforth the Dutch as colonial masters in Indonesia should perform the role of faithful tutors to indigenous pupils. They ought to serve as generous guardians, Kuyper sermonized, dedicated to the instruction and edification of their native children. While God had forged the bonds between the Netherlands and the Indies, Ons Program held forth-and the policy of the Anti-Revolutionary Party should be to maintain that which God had ordained-the Dutch East India Company (VOC) and the gruesome exploitation of the Cultivation System (cultuurstelsel) had committed a cardinal sin by violating His commandment that Thou shalt not steal. Now it was incumbent upon the Dutch in Southeast Asia to begin the delicate task of replacing these greedy tendencies with a policy of moral obligation and the uplifting of Indonesians. In the Anti-Revolutionary Party's political lexicon, ethical colonial governance inspired by Christian faith implied both selfless dedication and stern instruction on the part of those who wished to execute God's will on earth.' In short, in the period between the formulation of Ons Program in 1879 and World War II the terms ethical trusteeship, moral tutelage, and parental guidance were inextricably linked to any and all discussions about Dutch colonial policy in Indonesia.

In this essay, I trace the main contours of Herman Bavinck's account of divine providence, outlining its unique features. I then highlight ways that Bavinck's parliamentary speeches which touch on the subject of colonial policy in the Dutch East Indies expose a hidden risk in his formulation of this doctrine. In conversation with recent reflections on this doctrine, I then argue that this problem is not insurmountable. By way of conclusion, I suggest ways that it might be overcome so that the more promising features of Bavinck's doctrine of providence might be retrieved.

From about 1895, the Indies encountered another depression. Mean-while new interests were exerting an influence on Dutch colonial policy. Many Ethical leaders advocated a unified system of administration, with Europeans and natives all in one combined service administering uniform law. Attempts were made accordingly to organize local self-government on lines more congenial to Dutch ideas. The Residency Council was abolished and, in place of it, Regency Councils were constituted and given certain powers of supervision over village administration. For the Culture system a very simple type of organization sufficed, and it was not until 1866–1870 that departmental administration was adopted. Under the Culture system the village was used to promote cultivation for the State; under the Liberal system it was adapted to the requirements of the planters; under the Ethical system it was used to promote welfare along western lines.

The Polahi tribe is one of the ethnic groups living in the Gorontalo Mountains of Indonesia and is a legacy of colonialism that has significantly impacted their social and cultural structure. This study analyzes the marginalization of the Polahi tribe in Gorontalo, rooted in Dutch colonial policies. This research employs a qualitative approach through anthropology with ethnographic methods. Data collection was conducted through participatory observation, in-depth interviews, and documentation. The data were analyzed thematically using data triangulation. The findings indicate that geographical isolation reinforces social disconnection, stigma, and stereotypes as a primitive group. Marginalization occurred due to the taxation system and forced labor, which compelled the Polahi tribe to isolate themselves in the Boliyohuto Mountains to avoid exploitation and abuse by the Dutch colonizers. Colonial policies that forced them to flee to the mountains created significant social disconnection, reinforcing their position as a marginalized group. This isolation not only affects their social and economic structures but also shapes a unique way of life that differs from the dominant society. The Polahi tribe continues to uphold their cultural practices and traditions, although they are often threatened by external pressures. Colonialism has created a social hierarchy that results in unequal access to resources and public services.Abstrak: Suku Polahi merupakan salah satu kelompok etnis yang hidup di Pegunungan Gorontalo, Indonesia, dan merupakan warisan dari kolonialisme yang membawa dampak signifikan terhadap struktur sosial dan budaya mereka. Penelitian ini menganalisis marginalisasi Suku Polahi di Gorontalo yang berakar pada kebijakan kolonial Belanda. Penelitian ini adalah penelitian kualitatif melalui pendekatan antropologi dengan metode etnografi. Pengumpulan data dilakukan melalui observasi partisipatif, wawancara mendalam dan dokumentasi. Data dianilisi secara tematik menggunakan trianggulasi data. Hasil penelitian menunjukan bahwa isolasi geografis memperkuat keterputusan sosial, stigma, dan stereotip sebagai kelompok primitif. Marginalisasi terjadi karena sistem pajak dan kerja paksa yang memaksa suku polahi untuk mengisolasi diri di pegunungan Boliyohuto untuk menghindari eksploitasi dan penyiksaan oleh kolonial Belanda. Kebijakan kolonial yang memaksa mereka mengungsi ke pegunungan menciptakan keterputusan sosial yang signifikan, memperkuat posisi mereka sebagai kelompok marginal. Isolasi ini tidak hanya memengaruhi struktur sosial dan ekonomi mereka, tetapi juga membentuk pola kehidupan yang unik dan berbeda dari masyarakat dominan. Suku Polahi masih mempertahankan praktik budaya dan adat istiadat mereka, meskipun sering kali terancam oleh tekanan eksternal. Kolonialisme telah menciptakan hierarki sosial yang mengakibatkan ketidakadilan akses terhadap sumber daya dan layanan publik.

Although there have been studies of both Dutch colonial policy in the Indies and the development of anthropology in the Netherlands, there has been no systematic examination of the historical relations between them. This paper attempts this for a period of 160 years from the collapse of the Dutch East India Company to the birth of an independent Indonesian state. During this time, the need of successive governments for information on subject peoples was matched by the requirements of scholars for suitable conditions and locations for their work. As Dutch anthropology emerged in the nineteenth century and developed in the twentieth it was closely related to the prevailing political climate--state capitalism, liberal, and ethical policies. The analysis shows how there is a 'fit' between these and certain dominant anthropological styles and interests, principally in the form of empiricism, customy law studies, "Leiden" structuralism, and functionalism.

The LDSB schemes of 1961/62 formed the second phase and a continuation of the official colonial agricultural policy (Swynnerton Plan of 1954). However, the political situation in the immediate pre-independence period derailed its implementation as the Land Development and Settlement Board (LDSB) was disbanded on June 1st 1963 and replaced with the Central Land Board. It is the Central Land Board that supported the implementation of five-year 'one-million-acre’ schemes for the land purchase in the former ‘scheduled’ areas. From this background, the paper examines how the colonial agricultural policy initiated in 1954 continues to serve as the main agricultural policy in independent Kenya today. Yet, policymakers can re-engineer a new appropriate agricultural policy to promote economic development in the 21st century. Thus, the study sheds light on the legacy of colonial agricultural policy in independent Kenya by examining a pioneering LDSB scheme in the Ndalat Settlement Scheme in Nandi County, Kenya. The paper adopts a historical descriptive design with a sample size of 30 key informants conveniently sampled from 16 farmers, four cooperative society officials, five pioneering settlement officials, two Ministry of Agriculture officials, and three retired agricultural officers. The interview was the main research instrument supplemented by archival and government policy documents. The findings indicated that all the LDSB schemes were part of the colonial agricultural policy to reduce the pressure on land resources and were experimental in design. This colonial agricultural policy is credited with settlement programs, large-scale agricultural development, commercialization of food crops, and the institutionalization of producer cooperatives and statutory marketing boards. The study concluded that this colonial policy still dominates agricultural development in independent Kenya today. The study recommends that there is a need to revamp the agricultural policy to support the socio-economic development in Kenya.

This paper reviews the discourse on munāsabah found in the Qur'anic exegesis by Mahmud Yunus. This monumental tafsir sparked discussion due to Mahmud Yunus' bold approach to interpreting the Qur'an. Munāsabah is a study within the Ulumul Qur'an (the sciences of the Qur'an) that holds aesthetic value in the process of revelation since the Qur'an was first revealed. It serves as a historical key to understanding the context of certain verses when they were revealed. This research explores various aspects, including the munāsabah present in Mahmud Yunus' tafsir. This research employs a qualitative method based on library research, combining two sources: the primary source in the form of Tafsir al-Qur'an al-Karim and secondary sources such as journals, blogs, or relevant literature. The results of this study reveal that the author identified elements of munāsabah based on Mahmud Yunus' theoretical framework. The first is munāsabah between one surah and another in the Qur'an (such as between Surah Al-Baqarah: 22 and Surah An-Nur: 43). The second is the munāsabah between the end of one verse and the beginning of the next (such as between the end of Al-Baqarah: 219 and the beginning of Al-Baqarah: 220).

This article aims to explore the concept of religious tolerance according to Mahmud Yunus as presented in his work, Tafsir Qur’an Karim. This research is crucial for examining how Yunus rationalizes the concept of religious tolerance in his interpretation of Qur’anic verses. Mahmud Yunus’s interpretation in Tafsir Qur’an Karim is significance for understanding religious tolerance by integrating theological values with a rational approach, which is particularly relevant in a pluralistic society. Based on this premise, the article addresses two research questions: first, how does Mahmud Yunus interpret verses related to religious tolerance in Tafsir Qur’an Karim? Second, what form of rationality does Mahmud Yunus employ in his understanding of religious tolerance in Tafsir Qur’an Karim? This research employs a qualitative methodology, utilizing both primary and secondary sources. Content analysis is used to examine these sources. The findings of this study reveal that Mahmud Yunus considers religious tolerance to be integral part of Islamic teachings as explained in the Qur’an. Additionally, Yunus asserts that the practice of religious teachings by Muslims should be based on critical values and religious texts. Undoubtedly, Mahmud Yunus’s interpretation is influenced by his educational and socio-historical background, particularly the Islamic revival movement in Minangkabau.

<p>This research is motivated by the attitude of Muslim ambiguity in facing modernity which its existence is necessity and can not be rejected in any way. The product of modernity has roiled throughout the joints and pulse of human life without any rebellion. Because he is present with a friendly and pragmatic smile, so able to lull and make forget the impacts. The author formulates this research on the concept of modern education Mahmud Yunus and its relevance to modern education now and how its contribution to modern educational institutions in Indonesia. This study aims to get a picture of modern educational thinking Mahmud Yunus and its relevance to the birth of modern educational institutions in Indonesia. This research is library research, where the data obtained through primary data sources and secondary data, either through the source books of Mahmud Yunus figures directly or from reading materials and internet searching and interviews that the author describes by arranging them according to the theme and issues, especially issues related to the modernization of Islamic education in Indonesia. The concept of modern education Mahmud Yunus is a radical renewal of the education system by taking into account the needs and demands of society, without destroying the existing order. So the offer of modernization of education Mahmud Yunus, in the application of its implementation does not get opposition from anyone, both internal and ekster-nal. While his contribution to the birth of modern educational institutions in Indonesia; In the first place, institutional modernization, Mahmud Yunus is among those who pioneered the need to change the teaching system from the individual ones as applied in the pesantren using the sorogan or weton method. Secondly, the modernization in curriculum where Mahmud Yunus was the first to pioneer the existence of an integrated curriculum, a curriculum combining religious knowledge and general science in Islamic educational institutions, especially in developing Arabic teaching. Third, modernization in the field of learning, Mahmud Yunus is recognized by educational experts as a way hacker for the birth of new methods of Islamic education in Indonesia and he made a new teaching method that he introduced with the name al-thariqah al-mubasyarah (direct methode) that teaches various components science of Arabic. From the thought of Mahmud Yunus is found a new concept, namely; "ICT-based Modern Madrasahs" from the elaboration of the modernization concept both from the institutional side, the curriculum, the method of learning and producing a reliable educator in the hope of becoming a new paradigm for the world of Islamic education in the world and Indonesia in particular.</p><p class="keywords">Keywords: modern education, islamic education institution, integrated curriculum</p>

This paper examines the economic implications of the Second World War on the Nigerian economy. The focus of the paper is to examine the extent to which the colonial policies put in place during and after the Second World War had impacted on the Nigerian economy. The paper investigated the effects of the colonial policies on the welfare of the Nigerian farmers on one hand and the production of crops on the other. The study of the Second World War period is important because it enables us to examine two crucial elements in the economic history of Nigeria. On the one hand is the pursuit of the economic interest of the colonizing power, and on the other hand is the attendant economic implications of the agricultural policies on both the producers and the general economic landscape of Nigeria. The research work obtained its data from both primary and secondary sources. The primary source consists of archival materials such as Agricultural Department reports, Intelligence Reports, Government Publications and Agricultural Policy documents. The secondary sources for this work were obtained from the earliest Nigerian Newspapers and magazines, relevant textbooks, Journal articles and conference proceedings. The study finds out that the war time colonial agricultural policies rather than alleviating the suffering of the peasant farmers did upset the indigenous economy and made no attempt at improving the agricultural techniques. Furthermore, the farmers were put at disadvantage and short changed through the agency of the marketing boards as they did not receive commensurate price for their agricultural products.