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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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ItemRegaining Lost Ground: A Social Movement for Sustainable Food Systems in Java, Indonesia(OpenEdition, 2019)Since the 1960s, Indonesia has industrialised agriculture, following the model promoted by the global bio-tech research complex and development agencies. Alternative approaches favoured by local grassroots organisations and NGOs include solutions grounded in moral economic systems of communal solidarity, small-scale production, local knowledge and the localisation of distribution and consumption networks. To illustrate the viability of such alternatives, we explore new Indonesian farmers’ movements that seek to produce high-yield, high-quality low-cost food using ecologically responsible food production methods and ‘symbiotic cooperation’ strategies founded upon a moral economy ethos. Our case studies contribute to a model for a worldwide transition to socially and ecologically sustainable regional food systems.
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ItemCivil Society and Youth Leadership for Transformation(Risk Institute, Trieste- Geneva, 2020)This discussion paper looks at the current historical momentum and potential future development of civil society and youth leadership for a systemic transformation to a sustainable new civilization. It identifies emerging challenges, obstacles, and some of the innovative new leadership strategies that have been developed to overcome them. Civil society is central in the process of transformation in a dual sense: As the target of transformation — it is civil society at large together with governments and the private sector that must shift to sustainable practices in our daily lives, — and as an instigator of change—individuals, informal networks or organized groups of citizens specifically dedicated to promoting this transformation. This boundary between recipients and agents in society is fluid, as more and more people take action or join organized efforts to elicit a purposeful transformation.
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ItemCurrent Tasks of Academies and Academia(Risk Institute Trieste, 2020)The present article is written as an issue paper on academies for the GL-21 Project. It traces activities of academies and their associations in the present information-rich society. The state-of-the-art of the academic world is briefly described. This permits to focus on general trends in knowledge management in general and the role of academies. The successful strategies and interdependencies form the framework of activities, where one should also understand the possible obstacles. The impact of these activities together with ideas for more social responsibility and cooperation are examined. The unique position of WAAS in organizing a network for social progress is underlined.
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ItemThe Fragmented Self: Cross-cultural Difference, Conflict and the Lessons of Ethnographic Experience(Frobenius Institute, 2006)
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ItemArriving in the Future: The Utopia of Here and Now in the Work of Modern-Day Mystics From Eric Fromm to Eckhart Tolle(MONASH UNIV, CENTRE COMPARATIVE LITERATURE & CULTURAL STUDIES, 2009-12)
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ItemMaking Sustainability Happen: The Jena Declaration(Risk Institute, 2021-11-01)The Jena Declaration, introduced below, argues that the SDGs cannot be achieved simply by intensifying the use of established methods and strategies. For a comprehensive transformation to sustainability a fundamental change in strategy is necessary, an approach that builds on the power of millions of citizens and local communities throughout the world and the integrative perspective of the social sciences and arts.
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ItemAchieving Global Justice, Security and Sustainability: Compassion as a Transformative Method(Risk Institute, 2021-11)This paper first examines the geopolitical trends of the post-Cold War era. The main features of this period are an escalating crisis of democratic institutions, extreme economic inequality with a concomitant lack of justice and compassion, and a rising sense of disenchantment with politics. This in turn has increased the appeal of nativist populism, especially among downwardly mobile middle classes. This crisis of political economy coincides with a severe and rapidly escalating global ecological crisis. In response, the author calls for a new paradigm of international cooperation wherein principles of justice and compassion are applied as a practical method to solve the key challenges of our times in an effective and inclusive manner, arguing that business-as-usual is not a viable alternative for survival.
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