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continued well into the twentieth century. Social anthropologist Leslie H. Palmier wrote apropos of a small Javanese town in the 1950s that "a Chinese never needed to move outside his own community, [and] could, in fact, restrict his life to the confines of the kampong and the shops .... But a Javanese

In: The Komedie Stamboel

counterpoint to the city's stores, post offices, and like sites asso- ciated by many with the drudgery of urban life. Stambul theater was a peripatetic cultural formation and a popular movement in the arts and culture of Indonesia. Its beginnings can be traced to the eastern Javanese port city of Surabaya

In: The Komedie Stamboel
Authors: Jan Breman and Gunawan Wiradi

and Javanese. The early industrialization of agrarian life has left its mark on this area, which was already well-known in the colonial era for the secular outlook of the people living here. During the struggle for national independence, radical left-wing groups had a base among the landpoor

In: Good Times and Bad Times in Rural Java

of the days of the rois chevelus, the sort of kingly garb worn at a costume party, and-in order to demonstrate his quality-a gold paper crown of a Saint Nicholas Day celebrant on his head." 13 The iblis king rages that Agrib has meddled with his affairs-as ifhe was living the good life in his

In: The Komedie Stamboel
Authors: Jan Breman and Gunawan Wiradi

willingness to share. Such a situation is not a feature of social life in our fieldwork villages. Firstly, there is no legitimate way by which the non-poor can be held accountable for their refusal to come to the aid of the underprivileged majority living in the same locality. Secondly, in the milieu of

In: Good Times and Bad Times in Rural Java
Authors: Jan Breman and Gunawan Wiradi

agriculture was sufficient for a stand- ard of living slightly above the poverty level. Demographic dynamics alone - the birth of a child, health failure or a household member reaching an age at which he or she was no longer fit to work - could put an end to the opti- mal life-cycle phase. Upward social

In: Good Times and Bad Times in Rural Java

Tjiauw Koen in a Komedie Stamboel Zoetelief production. "When Ong Tjiauw Koen was imprisoned, many spectators felt their hearts crushed, to the point where there were even those who shed tears for pity at seeing her [fate]; it was as if Ong Tjiauw Koen was again alive and living in this world

In: The Komedie Stamboel
Author: Sumit K. Mandal

was based on Islamic cultural leadership. Arabs, particularly sayyids, were revered by native Muslims with whom they shared a public religious life, like those living within or adjacent to the Ampel quarter in Surabaya. As noted earlier in this chapter, Arab's standing in colonial society allowed

In: Transcending Borders
Author: Reinout Vos

locally born Buginese to go there and work it. They were organized so that everybody had a share. English ships came there and invested money in the tin trade, so the people earned a little and made a living. Proas from the countries to the east also came, bringing rice to Lingga, and rice also came

In: Gentle Janus, Merchant Prince

firmly behind the president. 18 Protest was not limited to political issues in late 1965 and early 1966. Inflation was out of control in Indonesia, with the cost of living index having doubled between October and December 1965. The rupiah was devalued by 1,000 per cent in December, and a second round

In: Tana Toraja