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ItemIs ancestor veneration the most universal of all world religions? A critique of modernist cosmological bias(University of Indonesia, Faculty of Humanities, 2014-01-01)Research by anthropologists engaged with the Comparative Austronesia Project (Australian National University) has amassed an enormous data set for ethnological comparison between the religions of Austronesian-speaking societies, a language group to which nearly all Indonesian societies also belong. Comparative analysis reveals that ancestor veneration is a key-shared feature among Austronesian religious cosmologies; a feature that also resonates strongly with the ancestor-focused religions characteristic of East Asia. Characteristically, the religions of Austronesian-speaking societies focus on the core idea of a sacred time and place of ancestral origin and the continuous flow of life that is issuing forth from this source. Present-day individuals connect with the place and time of origin though ritual acts of retracing a historical path of migration to its source. What can this seemingly exotic notion of a flow of life reveal about the human condition writ large? Is it merely a curiosity of the ethnographic record of this region, a traditional religious insight forgotten even by many of the people whose traditional religion this is, but who have come under the influence of so-called world religions? Or is there something of great importance to be learnt from the Austronesian approach to life? Such questions have remained unasked until now, I argue, because a systematic cosmological bias within western thought has largely prevented us from taking Ancestor Religion and other forms of “traditional knowledge” seriously as an alternative truth claim. While I have discussed elsewhere the significance of Ancestor Religion in reference to my own research in highland Bali, I will attempt in this paper to remove this bias by its roots. I do so by contrasting two modes of thought: the “incremental dualism” of precedence characteristic of Austronesian cultures and their Ancestor Religions, and the “transcendental dualism” of mind and matter that has been a central theme within the cultural history of Western European thought. I argue for a deeper appreciation of Ancestor Religion as the oldest and most pervasive of all world religions.
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ItemNo Preview AvailableGods on Earth: Immanence and Transcendence in Indian Ideology and Praxis(INCAA, 2013)Questions concerning the relative importance to Indian civilisation of the Brahmana-dominated model of religious status hierarchy and the royal model of divine kingship and associated hierarchies of state power have been referred to as ‘the central conundrum of Indian social ideology’. These two models of hierarchy nonetheless derive from a broader Indian worldview and both shape, and are shaped by, the existential realities of Indian social life and of life in general. They represent an attempt to respond to a ‘central conundrum’ of human sociality – how to differentiate between the members of a society in terms of status – and a central dilemma of human existence – how to be at once engaged with the world and elevated beyond the ordinary conditions of embodied existence. This paper endeavours to achieve a more unified perspective on Indian kingship and Brahmanism by exploring their relation to the world of social action, and action more generally. Indian civilisation has struggled for millennia with the fundamental existential conflicts of ‘being in the world.’ Hence what is to be gained from unravelling the products of this struggle is not only a better understanding of Indian culture alone but of human experience in general.
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ItemThe Principle of Unity in Diversity as a Measured Response to Resurgent Nationalism: Valuing local diversity as well as global citizenship is not a contradiction(Risk Institute, Trieste- Geneva, 2018)The ideological war between globalism and resurgent nationalism in recent years is seen as an invitation to take sides by many intellectuals. Demonising or dismissing followers of the new right-wing nationalism is easy, but the outcome of the Brexit referendum and the last presidential election in the USA should have taught us that ignoring the genuine arguments of this demographic is foolish and dangerous. It reflects a failure by globalists to appreciate the externalised costs of globalisation and the people who bear these costs disproportionately. Supporters of renewed parochialism and xenophobia in turn fail to acknowledge the facticity of our current state of global interdependence, and indeed the urgent need for even greater global cooperation. I will argue that tensions between the two camps arise from the fact that genuine advantages are associated with national and local diversity as well as with global cooperation and unity. In short, from a rational perspective, the purely nationalist and the purely globalist viewpoint are both incomplete, and a new higher order perspective is needed to resolve the issue. This paper is an attempt to develop such a more integrated perspective beyond nationalism and globalism. I will be drawing on some of my own research, which has shown that local cultures in Asia have been experiencing strong globalisation pressures and also have been pushing back through a range of revitalisation movements. The paper draws also on my complementary experiences of working in a number of organisations that are global, but wherein diversity is valued and retained.
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ItemThe Future of Democracy: Challenges & Prospects(Risk Institute, Trieste- Geneva, 2018)Unprecedented speed, interconnectivity, complexity and uncertainty are impacting all spheres of global society today, presenting challenges that were not foreseen even a few years ago. The end of the Cold War was interpreted by many as the final victory for democracy and capitalism over authoritarian socialism. A quarter century after the sudden collapse of communism and the emergence of a new democratic consensus, liberal democracy itself is under threat. Former bastions of democracy are exhibiting a level of populism and polarization previously associated only with nascent, tenuous democracies in countries with low levels of education and economic development. The shared vision that constituted the foundation for the democratic consensus is breaking down. Doubts, fears and insecurity have shaken faith in the institutions of governance and the confidence of youth in a better future. Nations are closing their borders, retreating from global cooperation, and casting the blame on minorities and foreigners in a manner reminiscent of an earlier century. Participants in the WAAS Roundtable on the Future of Democracy at Dubrovnik on April 3-5, 2018 recognized that this shift in direction is the result of a complex nexus of forces that have been shaping the future for decades. The group shared valuable insights into our present dilemma while maintaining the diversity of perspective essential for understanding a complex, multidimensional global phenomenon still in the process of unfolding. The discussion identified numerous practical steps that can be taken to moderate extreme aberrations resulting from the misuse of social power. It also recognized that fundamental changes are needed to develop more effective systems of governance capable of fully supporting the aspirations of humanity, maximizing the equity and effectiveness of social institutions and the future evolution of global society.
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ItemPrinciples of Sustainable Economy: An anthropologist’s perspective(Risk Institute, Trieste- Geneva, 2017)Contemporary economies must undergo a transformation to sustainability if we are to avoid a descent into ecological and socio-political crises of ever escalating severity. In order to achieve such a major reform, principles consistent with sustainable ecosystems and social systems need to be identified and applied systematically. What are these principles in their most fundamental form, how can they become widely accepted, and how can they be applied? To answer these three questions, this article draws on the cumulative insights of anthropology, a bridging science dedicated to the holistic study of humanity across the entire span of our evolutionary development (physical anthropology) and across the full breadth of its crosscultural diversity (cultural anthropology). This broad and longitudinal anthropological understanding of human societies will be compared with what we now understand about the characteristics of ecosystem, primarily to show that they are fundamentally similar. An alternative cultural outlook and political procedure is then proposed that—if adopted—would deliver a shared global vision for a socially and ecologically sustainable future and lay firm pathways toward that future in the now.
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ItemNo Preview AvailableSeeds of Life, Seeds of Hunger: Corporate Agendas, Seed Sovereignty and Agricultural Development (Indonesia, East Timor)(Anthropology of Food, 2017)In this paper, I briefly look at the equity track record, inherent ecological risks and potential for self-reform of industrial agriculture in general, juxtaposed with emerging alternatives based on the principles of traditional and/or organic farming. A more detailed assessment of how this controversy manifests within the seed industry follows. Therein, the main focus is on the clash between a hybrid and GMO oriented seed industry and farmers calls for ‘seed sovereignty,’ which is a vital element within the wider paradigm of food sovereignty-based sustainable agriculture. I will use examples from my own research in Indonesia and, less so, in Timor Leste (East Timor) to highlight associated equity and environmental concerns.
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ItemNo Preview AvailableNature and the Self: Liberal Individualism Is the Problem, Not the Solution(ROUTLEDGE JOURNALS, TAYLOR & FRANCIS LTD, 2016)
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ItemPolitical Parties and the Power of Money in Indonesia and Beyond(CAMBRIDGE UNIV PRESS, 2015-07)Abstract Political parties in Indonesia and in other parts of Southeast Asia have become vitally dependent on the financial support of individuals or conglomerates with large private fortunes. A remarkable new development is that some of the billionaires who have long sponsored political parties have decided to out themselves as political leaders, and thus to adopt the style of oligarchs. I define an oligarchy as a society featuring systematic conflation of political and economic power within the same individuals or within small, elite groups of such individuals in a manner that is visible, tolerated and hence legitimated. The gradual shift from clandestine money politics to open oligarchy is a significant challenge for contemporary liberal democracies. Conflicts of interest between the demands of public office and their private interests would seem difficult to avoid for politicians who also run large business empires and own great estates. On the other hand, for billionaire sponsors of political parties to come forward and stand for public office personally also means that their hitherto clandestine influence is becoming more transparent, and their conduct and decisions more subject to public scrutiny and accountability. This article describes how both direct and indirect ways of conducting money politics operate and coexist within different types of political parties in Indonesia today, what the significance of these differences is and what is changing; with special reference to the 2014 parliamentary elections in Indonesia.
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ItemNo Preview AvailableThe Green Revolution in the World's Religions: Indonesian Examples in International Comparison(MDPI, 2015-12)Similar to progressive political movements, the programs of many religious and spiritual groups today are converging around a shared commitment to address the impending global ecological crisis. The paper explores this convergence by looking at the impact of environmentalist thought on religious discourses in modern Indonesia, the author’s primary research area, and comparing the findings to similar trends elsewhere. The research shows that the environmental movement is causing a transformation in how people understand the character and practical relevance of religion and spirituality today, in Indonesia and beyond. For some eco-spiritual groups, a heightened environmental awareness has become the central tenet of their monistic religious cosmology. The more significant phenomenon, however, is a socially much broader shift toward more science-friendly and contemporary religious cosmologies within the mainstream of major world religions. Islam and Christianity now officially accept that other forms of life have a right to exist and that humanity has a custodial obligation to protect nature. This new outlook rectifies the previous tendency within dualist religions to view nature as vastly inferior and servile to human interests. It simultaneously is a rejection of materialist-scientific cosmologies widely prevalent in late modern consumer societies, which deny any notion of the sacred. This trend in the world’s religions toward a re-evaluation of the cosmological status of humanity in relation to nature and the sacred, I argue, will enhance the prospects of the global environmental movement’s campaign for environmental sustainability.
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