The journey within the 1000 Digital Startup Movement began with enthusiasm and hope for a group of participants involved. This program offers an extraordinary opportunity for them to establish a startup intensively over six months. The program combines online and offline meetings in a hybrid format, allowing participants to connect and collaborate effectively. Their first meeting took place at the Hack4ID event, held at the TILC building, Vocational School, Universitas Gadjah Mada. There, the team members—Adri, Ahmad, Boby, Padma, and soon-to-join Alfin—met for the first time, forming a group that would later become their comrades-in-arms. This Hack4ID event spanned two days, from Saturday, March 2 to Sunday, March 3, 2024, and was filled with valuable learning experiences. Participants were taught to be more aware in identifying problems and proposing solutions based on solid data, not just assumptions.

In this meeting, they were also challenged to quickly decide on the type of startup they wanted to establish and the field they would focus on. After intense discussions, they agreed to create HaloCats, a startup in the pet care industry. Their goal was simple but significant—to make it easier for cat owners to sterilize their pets safely and comfortably. However, this meeting wasn’t just about work. It also marked the beginning of a friendship they built together, forming a strong foundation for facing the long and challenging journey of building this startup. HaloCats now stands as a tangible proof of the team’s collaboration and hard work, and they are ready to face the next challenges with full enthusiasm.

[Public Relations, Faculty of Cultural Sciences UGM, Written by: Rifal Fadlurrahman, Editor: Aldiza]

Yogyakarta, Wednesday, April 24, 2024 – Dr. Wildan Sena Utama, M.A., a lecturer in the Department of History, featured at the workshop titled Mapping the Internationalization of Art in the Global South Context – Collaboration Among Art Institutions. Organised by the Biennale Foundation Discussion, the event aimed to disseminate ideas on why the values of the Bandung Spirit remain relevant in international politics and Indonesia’s foreign policy. It also served as a reflection on the upcoming 70th anniversary of the Asia-Africa Conference next year, and how to revive the Bandung Spirit at the grassroots level.

Dr. Wildan delivered his presentation at the historic Savoy Homann Hotel, one of the accommodations used by Asian and African leaders attending the 1955 Bandung Conference. During the workshop, he analyzed key values from the Asia-Africa Conference that are still important to promote and spread at the grassroots level today. These values include decolonization, world peace, and international cooperation—three principles from the Bandung Spirit that remain highly relevant. The Asia-Africa Conference Museum, managed by the Ministry of Foreign Affairs, regularly organizes discussions to keep the spirit of the Bandung Conference alive, recognizing its continued significance in today’s global political context.

The presentation was followed by contributions from representatives of the National Archives of Indonesia, the Indonesian Ministry of Foreign Affairs, lecturers from UNPAD’s International Relations department, cultural figures from Bandung, and heritage activists.

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