On May 4, 2024, the Faculty of Social and Political Sciences at Universitas Padjadjaran (FISIP Unpad) hosted a public lecture featuring Prof. Dr. Pujo Semedi Hargo Yuwono, M.A., a professor from the Department of Anthropology at Universitas Gadjah Mada. In this lecture, Prof. Pujo addressed the topic “The Notion of Justice, Racism, and Coffee Cultivation in Colonial Java, 1870s-1930s,” combining anthropological insights with the colonial history of Java. Through this subject, Prof. Pujo—familiarly known as Mas Pujo—invited students to understand how the history of coffee cultivation in 19th-century Java reinforced racial and economic injustices, which continue to have lasting impacts today.

Mas Pujo emphasized the importance of understanding colonial history in the context of coffee cultivation to see its influence on current social and economic conditions, particularly within Indonesia’s coffee industry. The lecture, held at FISIP Unpad’s campus in Jatinangor, West Java, was attended by students from various departments. They were urged to recognize the exploitative nature of colonial coffee cultivation. Mas Pujo explained that this system was based on three principles: first, as a tool to enrich Dutch entrepreneurs; second, the myth of native laziness was used to justify forced labor; and third, all coffee production was directed to meet the demands of European industry, rather than benefiting the local population.

One of the key points of the lecture was the racial injustice surrounding the entire process of coffee cultivation, marketing, and consumption during the colonial era. Mas Pujo revealed that, at the time, Javanese people were prohibited from consuming coffee; they were only allowed to drink coffee leaves, while native laborers were forced to work on plantations. The right to market coffee was restricted to Dutch and Chinese trade guilds, and coffee could only be enjoyed by white individuals.

Through his analysis, Mas Pujo highlighted how colonial policies based on race created social injustices that continue to affect economic and social relations in modern Indonesia. This public lecture sparked active discussions among students, who were eager to connect the historical relevance of this topic to the current state of the coffee industry.

The full lecture can be viewed on YouTube: https://www.youtube.com/live/RcER1qufrMI.

[Public Relations, FIB UGM, Author: Bonifacius Edo, Editor: Aldiza]

On Tuesday, The UGM History Department held a public lecture titled “How to Teach the History of Timor Timur in Indonesia” (9/10). Prof. Dr. Asvi Marwan Adam, a historian and researcher at the National Research and Innovation Agency (BRIN), was the keynote speaker for this lecture. The primary goal of this public lecture was to raise awareness about the history of Timor Timur, which is often presented with a limited or biased perspective.

In his opening address, Dr. Abdul Wahid, Head of UGM’s History Department, noted that this topic is particularly intriguing since it deals with a former Indonesian province and is rarely discussed in depth by academics.

“Timor Timur is our neighbor. We are so close to each other, yet unfortunately, very few Indonesians have thoroughly studied its history,” said Abdul Wahid.

In his lecture, Prof. Dr. Asvi Marwan Adam explained that his deep interest in the history of Timor Timur stemmed from the fact that it has largely disappeared from the history curriculum in Indonesia.  

“With Prabowo’s election as president and the appointment of several ministers who previously served in Timor Timur, could this pose a challenge in teaching Timor Leste’s history? Will the history being written or taught be aligned with those currently in power, meaning that military violence in the past could be covered up?” he questioned.

He emphasized that writing the history of Timor Timur is incredibly complex, especially due to the numerous human rights violations that occurred there. This complexity is reflected in the many films, books, novels, and memoirs focusing on human rights abuses in Timor Timur. Prof. Asvi’s presentation sparked an engaging and lively discussion, with the audience enthusiastically asking questions over two separate discussion sessions.

The panel concluded that a deep understanding of Timor Timur’s history is crucial to be presented objectively and openly within Indonesian education. Understanding the historical events in Timor Timur will help Indonesians view the past with a broader perspective and comprehend its impact on regional relations and humanitarian issues. By studying this history, young generations can become more critical of political interference in historical narratives and better appreciate the importance of justice and reconciliation processes.

[PR of FIB UGM: Aldiza, Translated: Aldiza, Photo: Adnan, Putu]

The Women’s Crisis Center is a place for complaints of various cases of violence experienced by women. So far, public attention has centered on the development of legal cases, and places the victim as the sole subject who experiences the effects of trauma. In fact, the traumatic effect spreads to other actors who listen and fight for the case. On the occasion of the Caring for the Victim, Caring for the Self seminar (27/08/2024), the Anthropology Department of the Faculty of Arts UGM invited Mona Elisa Behnke to share the results of her months of research with the assistants at one of the Women’s Crisis Centers in Java, especially Yogyakarta.

Mona Behnke is a doctoral candidate in Social and Cultural Anthropology at Free University Berlin, Germany. Her Master’s thesis was on hyperreality, state rhetoric and collective memory in contemporary Indonesia, and combined her interest in psychological and visual anthropology with a philosophical approach. After graduation, Mona worked for some time as a business anthropologist in the field of user experience and the organization of work structures. In her PhD project, she focused on the emotional labor of social assistance workers in a women’s crisis center in Java, Indonesia, touching on issues of emotion, gender, and conflict management.

Working in the humanitarian field has the consequence of great challenges, not only in terms of legal assistance skills, but also the skills that must be possessed to work in the field. Basically, gender itself is labor, where the articulation of actions, behaviors and performance are socially constructed in harmony. Women are considered more flexible in absorbing emotions and navigating concerns. Being an advocate for cases of violence against children and women makes them have to be able to navigate themselves technically and emotionally. Caring is the main asset that must be possessed by the assistants. Mona’s research tries to answer how care is practiced in a neutral environment through emotional labor from psychological and legal assistants.

Plunging as a companion shows that they consciously decide to enter a non-profit institution ready to experience institutionalization in three fundamental aspects, namely emotional labor, order of feelings, and emotion repertoires. ‘Emotional Labor’ refers to the management of emotions carried out to fulfill work performance when faced with clients. Facilitators are required to be able to harmonize their emotions with a socially constructed hierarchy or order. They must understand what emotions are allowed to be shown and not when listening to client stories. Repeated mentoring experiences shape their knowledge and memory of the repertoire of emotions when assisting clients. Furthermore, the process of assisting cases of violence against women and children has a dynamic approach both feminist and gender.

Listening to the emotions released by the client makes the companion experience second traumatization. This opens up further discussion that the experience of trauma is not only experienced by subjects who are directly treated with violence, but those who absorb the emotions of victims will also experience ‘second traumatization’, such as assistants and sign language interpreters. Emotional and mental exhaustion becomes the point where the assistants have an experience with the victim, beyond their technical skills. Mona describes the emotional flow of the helper and the victim in an interesting diagram, how the helper has to empty their emotional glass between before and after entering the hot table (where the client tells about their case). They professionally process their emotions in order to maintain themselves mentally so that they can continue to assist victims. This discussion brings us to the fact that the advocates actually have the potential to experience unequal care, where they give their full care to others, but they do not get the same care because they are considered not victims even though they absorb trauma from clients every day and fight for them. Sometimes, both survivors and caregivers feel very grateful when they can forget a very painful traumatic experience. From this we can conclude that forgetting is not a passive thing, but an active process that is also selective in building individual and collective memory. The ability to forget is also a valuable skill in emotional labor, in addition to the ability to remember which has been widely applied.

This discussion ended with several stories of assistants who were carrying out their temporal agencies by caring for each other and strengthening the emotional conditions of fellow assistants. Activities such as watching movies, joking, walking, telling stories and laughing out loud are a form of temporal agencies for the assistants so that their mental state is maintained and they can return to caring for other victims.

Author: Nuzul Solekhah
Photo: Puspita Nindya Sari

Community service or KKN (Kuliah Kerya Nyata) is an important part of higher education in Indonesia, especially at Universitas Gadjah Mada. The KKN-PPM UGM SG 007 with the theme “Optimizing Local Potential to Realize Community-Based Sustainable Tourism in Namu, Batujaya, and Malaringgi Villages” was carried out by 28 UGM students from July 1, 2024 to August 19, 2024. The team received appreciation from H. Surunuddin Dangga, S.T., M.M. as the Regent of South Konawe when participating in the Stunting Eradication Program in Namu Village.

Rafi Ramdani, a student of Cultural Anthropology, Faculty of Cultural Sciences UGM, in early July to mid-August, carried out KKN-PPM in Malaringgi Village, Laonti District, South Konawe Regency which witnessed his enthusiasm to serve the community through the Pinaika Musical Instrument Teaching program with the theme “Educating Malaringgi.” The program was held in the village of Malaringgi: Comprehensive and innovative learning activities for children”. This program has been designed by the UGM KKN-PPM team under the guidance of Dra. Eko Sulistyani, M.Sc, from the Department of Physics, FMIPA UGM with the main objective of providing comprehensive education to students in Malaringgi Village.

Rafi’s program focuses on teaching and training children to play the pianika as one of the modern musical instruments developing in Indonesia. He realizes that music is not just entertainment, but also a means to develop children’s cognitive, social, and emotional skills as well as a medium to preserve local culture by adapting local songs using modern musical instruments. By introducing the pianika, which is a modern musical instrument but easy to learn, children can improve hand-eye coordination, fine motor skills, and the ability to read musical notation. In addition, through playing music together, children also learn to work together and communicate better.

Photo of Rafi teaching children to play the pianika

The community welcomed this program enthusiastically. Children who previously had limitations in playing musical instruments are now starting to show significant improvement. Rafi not only acts as a teacher, but also as a mentor who helps build confidence in the children to explore and learn music. With the skill of playing the pianika, the children are expected to have wider opportunities to participate in various art activities at school and outside of school. This can pave the way for them to explore their interests and talents in music, which can be a provision for the future.

The community service carried out by Rafi is a reflection of the role of students in bringing positive changes to various layers of society. With his enthusiasm and dedication, he proves that Anthropology students of FIB UGM are not only committed to improving academic quality, but also have an active role in creating positive impacts in society. This program not only provides training in music playing skills, but also brings a glimmer of hope and a place of creativity for the children of Malaringgi Village to face a brighter future as the next generation of the nation.

The Faculty of Cultural Sciences (FIB) Universitas Gadjah Mada (UGM) has a variety of students with a myriad of achievements, both in academic and non-academic fields. This time, good news came from one of its students, Muhammad Siswoyo, from the Javanese Language, Literature, and Culture Study Program. The 2022 student won third place in the essay competition at Parab Kawi #6, a prestigious event with the theme “Luhuring Kabudayan lan Kasusastran Jawi, Amrih Kalokaning Nagari.”.

This year’s Parab Kawi competition featured two categories, essays and calligraphy. In the essay category, the sub-theme was “Tradition of Javanese Cultural Values, Knowledge, and Technology.” On this occasion, Muhammad Siswoyo presented an essay entitled “Psychological Depiction of Raos Gathotkaca Krodha as a Destructive Entity in Pocapan Abur-aburan Gathotkaca Wayang Kulit Jawa Timuran”.

The essay discusses the pocapan (narration of an event in a shadow puppet performance) Abur-aburan depicting Gathotkaca Krodha, ‘Gatotkaca who is angry’, especially on the body parts of one of Werkudara’s children. The limbs of Gathotkaca Krodha are likened to various tools of destruction, such as scissors, pacul, etc. This is in fact relevant to the shape of the Gathotkaca Krodha puppet, which is also depicted in this way. This concept is also in line with the psychology of raos, which links a person’s emotional state with the ability to create certain states, such as anger and destruction.

Shadow puppetry is not only an art form, but also a ‘miniature’ of Indonesia’s cultural diversity. It contains various elements of art, from the presentation, to the play, to the details of the puppet form and its existence. The art of storytelling in shadow puppet shows also plays an important role in ‘animating’ the show and delivering the audience to the ‘gate’ of literature as well as moral messages and philosophical meanings.

Exploring cultural knowledge can be done to find out the worldview of a society. By knowing the mindset of the community, we can improve education while understanding diversity in a frame of harmony. Thus, the competition is in accordance with the points of the Sustainable Development Goals, namely point 4 (improving the quality of education) and point 17 (partnerships to achieve goals).

IMAGE REFERENCE

Tokohwayangpurwa.blogspot.com. (2009, October). Gatotkaca. Accessed at https://tokohwayangpurwa.blogspot.com/2009/10/gatutkaca.html.

Author : Haryo Untoro