bluuebunny/crossref_metadata_2025_split huggingface dataset:
Un "expert" saxon dans les mines d'or de Sumatra au XVIIème s.
Authors: Lombard Denys 
Published: September 2009

3. Emas tidak lagi memainkan peranan di kepulauan Nusantara se- bagai motor ekonomi, seperti dulu. Tetapi pada abad ke 17 kekuasaan para Sultan Atjeh masih berasal dari pengawasan jang didjalankan mereka atas tambang2 emas di daerah Minangkabau dan V.O.C. lama sekali merindukan untuk menjita tambang2 tersebut demi keuntungannja sendiri.
Denys Lombard disini mentjeriterakan tentang petualangan dari kira2 duapuluh orang buruh tambang bangsa Djerman, jang telah diangkut oleh para direktur V.O.C. dari Djerman, pada tahun 1680, dan dikirim ke Salida (sebelah selatan Padang) untuk menambang emas di tambang jang baru di- milikinja. Berita itu kita kenal dari tjeritera jang telah ditinggalkan Elias Hesse (sekretaris dari team ketjil itu) : Ostindianische Reisebechreibung (Dresden, 1687).
Selain "achli2" bangsa Djerman dan sekelompok ketjil tentara Be- landa, Ambon dan Bugis jang mendjaga keamanan disana, tambang emas itu memperkerdjakan tidak kurang dari 345 budak, jang didatangkan dari pulau Nias, Makasar, Timor, djuga Malabar dan Malagasi. Bagaimanapun hasil tambang itu kelihatannja sangat miskin sekali dan hawa disitu sangat
Entretien avec le prince K.G.P.H. Hadiwidjojo
Authors: Damais A. 
Published: September 2009

III. (1) Prince Hadiwidjojo, passionate and undisputed specialist of all that concerns Javanese culture and more particularly the traditions of the court of Surakarta, here tells us what he thinks is the profond significance of the bedojo ketawang, one of the most sacred and most solemn dances of Java. Executed by nine dancers in the presence of Susuhunan at the time of the anniversary of his accession to the throne, this dance is not in any way a "spectacle", and until a very recent date, rarely were those people outside of the immediate entourage of Susuhunan allowed to be present.
Traditionally, in fact, the creation of this dance is imputed to the Roro Kidul or Queen of the South Sea, who reigns over all the shores of the inhospitable southern ocean. The sovereigns of central Java were said to take their power from an alliance that their ancestor, Senapati, had made with this powerful dity, and the excution of a bedojo ketawang would be for the Roro Kidul, the occasion to come to earth, to mix, invisiblely with the other dancers, and to again express to the Susuhunan the love that she nourishes for him. Prince Hadiwidjojo also sees in the bedojo ke> tawang a cosmic dance of Indian origin, where the nine dancers correspond to the nine planets, and where the pradaksina movement which they described around the throne of the sovereign is to be connected with the rotation of the stars around the center of the world.
The article ends with an explanation of the very person of Roro Kidul, of the way in which she manifests herself to men and, moreover, of the cult which is rendered to her.
Hikayat percintaan kasih kemudaan
Authors: Bakar Hamid Abu 
Published: September 2009

Hikqyat Percintaan Kasih Kemudaan («Un amour de Jeunesse») est un roman qui, depuis sa parution en 1927 - 28, était devenu quasiment introuvable. Une réédition récente ( Dewan Bahasa dan Pustaka, 1975, préface de Abu Bakar Hamid ) permet de restituer sa place à cette oeuvre très caractéristique de la littérature d'avant-guerre. Il s'agit d'une histoire d'amour au style et au sujet assez conventionnels, mais qui manifeste également un esprit nouveau, car l'auteur, par son tempérament, était en harmonie avec les transformations profondes qui s'accomplissaient dans la Malaisie du début du siècle : Ahmad Kotot, né en 1901, n'est pas un personnage de premier plan de la vie littéraire ou politique d'alors; instituteur et journaliste, il fut actif dans le milieu de sa région d'origine ( Pahang ) et Hikayat Percintaan Kasih Kemudaan est l'unique roman qu'il ait publié.
Turbulent à l'école, moderniste dans son village, Ahmad Kotot semble avoir été un homme de changement et de progrès. Ayant choisi d'exprimer dans un roman ses idées sur la société, il mit en scène des paysans dans un cadre tout à fait réaliste au point même qu'il crut bon de donner à ses personnages des noms peu familiers (Yazid et Zam- rud) afin qu'on ne pût penser qu'il racontait une histoire authentique.
Le style demeure proche de celui de la littérature classique; le récit est même émaillé de courts poèmes et de contes comme cela se faisait autrefois. Le sujet ( les amours d'une jeune veuve ) était déjà celui du célèbre roman Hikayat Faridah Hanum. Mais dans la façon dont le roman résout les rapports entre les deux amants et plus encore ceux entre le jeune homme et ses parents, la façon aussi ' dont le jeune couple, en épilogue, défriche une terre nouvelle et devient ainsi pour le village un modèle d'esprit d'entreprise et de réussite, on voit que l'auteur se tourne résolument vers l'avenir.
Aussi n'est-il pas exagéré de conclure que Hikqyat. Percintaan Kasih Kemudaan est le symbole de la rencontre, chez Ahmad Kotot lui-même, de la tradition et de la modernité.
La langue et la culture javanaises : entre modernisation et retraditionalisation
Authors: Bonneff Marcel 
Published: September 2009

Marcel Bonneff
After reviewing the circumstances and results of the first congress of Javanese in Semarang (1991) and relating the proceedings of the second congress held at Batu in 1996, the article synthesizes the principle questions debated concerning the politics of language, usage, teaching, the press and publishing, literature and the arts, spirituality and values. In general, the evidence of a certain decline in spoken usage and the lack of interest in literature calls for concrete measures, which demand great institutional investment. But for the author, this congress, which put strong emphasis on cultural and spiritual values connected with language, can be seen from the point of view of its function in reinflecting identity. It seems as though Javanese must respond more and more to a need for symbolic and ideological " retraditionalizing " (according to the demands of " Javanism" [kejawen]) to the detriment of linguistic communication properly so called, bound to Indonesianizing.
Martin de Vitré. Premier Breton à Aceh (1601-1603)
Authors: Lombard Denys 
Published: September 2009

Denys Lombard
Following the expedition of the brothers Jean and Raoul Parmentier from Dieppe to Sumatra in 1529, it was not until a little over sixty years later that a new expedition from Britanny was sent to the East Indies. One of the ships was shipwrecked off the Maldives (and thanks to one of the survivors, Pyrard de Laval, we have an excellent account of Male, capital of the Maldives, and India). The other vessel would make it to Aceh and, thanks to François Martin de Vitré, we have an interesting account of the trip. First published in 1604, his memoir was republished only one time in 1609. It is accompanied by a Malay-French dictionary (the first of its kind ...), a description of the diverse plants and animals encountered along the way, as well as «observations on scurvy». The most interesting part of Fr. Martin's account is that which he tells us about the of society Aceh itself, such as the fact that at this time many of the inhabitants were still «pagan» (i.e. Hindus), that Turkish brokers travelled there frequently and that we owe the introduction of firearm techniques to Aceh «to the Chinese» ...
À propos de François Albrand (1804-1867) et de son dictionnaire malais. Les Missions-Étrangères de Paris et la langue malaise au début du XIXe siècle
Authors: Guillot Claude 
Published: September 2009

Claude Guillot
Missionaries from the congregation of the Missions-Étrangères de Paris arrived in the Malay world following their expulsion from Siam by the political authorities there in 1783. In 1786, Francis Light invited one of them, Garnault, to settle along with his Christian followers on the Island of Penang. This was the beginning of the Mission in Malaya. Given the heterogeneity of the population, the Mission could not rely on only one language for the purpose of religious propagation, but had to use Siamese, Portugese, Chinese, Latin and other languages. Nevertheless, the missionaries recognised the role that Malay played as a regional lingua franca. In the late 1820s, the missionaries published their first catechisms in Malay, followed later by the translation of other religious works. Active in Penang from 1831 to 1839, the missionary François-Antoine Albrand undertook the elaboration of a Latin- Malay dictionary, which appears to have been finished in 1844. For unclear reasons, this dictionary was never published, but a manuscript version of it may still exist in the archives of this congregation. Some thirty years later, a longtime colleague of Albrand, Pierre Favre, would be the first Frenchman to publish a Malay dictionary.
Les tribulations de John Errington de la Croix en « chine »
Authors: Guicciardi Jacqueline 
Published: September 2009

Jacqueline Guicciardi
It is only after complex negotiations, sometimes marked by sordid dealings, that museum objects arrive at their final destinations. Even donations are rarely without an ulterior motive. They are often capable of masking a hidden agenda designed to obtain a decorative award or to see one's name engraved on a plaque of prestigious contributors to a museum.
In the late 19th century, the Musée Ethnographique du Trocadéro (The Ethnographie Museum of Trocadero), the forebearer of the Musée de l'Homme (Museum of Man), obtained its initial collections from three major sources : older French museums which were getting rid of their exotic collections ; European bureaucrats posted in the colonies, in particular the British and the Dutch for the Indonesian archipelago ; and the representatives of the French government who undertook studies not so much of an ethnographical nature at the outset, but rather mineral, botanical and other such projects that were designed for commercial purposes.
Serving as the prestigious window displays of the European colonial empires, the Universal and Colonial Expositions of the fin du siècle and during the 1930s reveal a double view of distant lands : on the one hand, the empire considered these faraway places as coveted objects in terms of their potential wealth ; on the other hand, the empire viewed them as objects of curiosity and sometimes of admiration for the peoples living there.
The Europeans would bring back to their countries all that they could and by all the means possible that which was the others produced : at first the strange and spectacular and then, during a more thoughtful stage, the objects representing the everyday life of these peoples. The Europeans would compete with each other to obtain the richest collections. This article seeks to reconstitute a few of these underground dealings. It is a delightfully humorous collection of letters that John Erriginton de la Croix has left us of his mission to London one hundred and ten years ago. But, since then, man has not changed that much.
Le voyage du marchand Tan Hoe Lo à Paris (1889)
Authors: Lombard-Salmon Claudine 
Published: September 2009

Claudine Salmon
Tan Hoe Lo was a Peranakan merchant born in Batavia (about whom we know very little). He came to Paris in the company of a Dutch family (Mr. and Mrs. Zadelhof) to visit the Universal Exposition of 1889. He wrote several reportages in Malay, which were published in the local press of the Dutch Indies (both in Batavia and Surabaya). We provide here an annotated translation of his reportages, which are among some of the first of the kind to appear in Southeast Asia about Europe. They reveal an undeniable fascination for the topic of « modernity » and the author specifically lists a series of « technical advances » that needed to be transferred to Java. Tan Hoe Lo describes in detail several of the Exposition's pavilions, the Annamese theatre and rickshaws (which he took for «Siamese» ...), as well as his climb up the Eiffel Tower. In addition, he tells of his visit to Napoleon's tomb at the Invalides, as well as a trip to the Folies Bergère.
Raden Saleh, peintre de Mariam Haroutunian
Authors: Kévonian Kéram 
Published: September 2009

Keram Kevonian
Portrait No. 364, representing a Batavia philantropist, Mariam Haroutunian (1780-1863), in the museum of Saint-Sauveur Armenian monastery of New Julfa in Isfahan, is believed to be the work of Raden Saleh. This attribution is confirmed by the concordance of their respective biographies and by several clues that, with reasonable probability, indicate 1854-1858 as the period of the making of the portrait. The Armenian community of Java, of which Mariam Haroutunian was a well known figure, is one of the communities spread over Asia from the 17th century by the vast commercial network of the New Julfa, the Armenian suburb of Isfahan. It is in this context that one has to consider the roles of both that community and Mariam Haroutunian, who is responsible for the building of the Batavia Armenian church and for various charities in Batavia, Calcutta and Isfahan Julfa. A Europe transferred to Java was, besides attitudes towards exoticism, the site of encounter between the painter and his model.
Le Candi Badut
Authors: Dumarçay Jacques 
Published: September 2009

Jacques Dumarçay
Candi Badut, in the Malang region in East Java, was built in the second half of the 8th c. It was subsequently transformed over a long span of time up to the 1 3th c. as it was adapted to successive changes of rituals. The observation of these transformations shows the role of architecture in the ritual life of temples, but also the liberty of builders towards the religious symbolism of the buildings.
Note sur une statue de Ganesa trouvée à Sumatra-Nord
Authors: Partanda Koestoro Lucas 
Published: September 2009

Lucas Partanda Koestoro
A statue of Ganesha, 76 cm high and in a relatively good condition, was found in April 2001 at 1,7 km from the West coast of the North Sumatra Province, in the district of Tapanuli Tengah. It is clearly related to the inscription of Lobu Tua (Barus, Xith c.) and the temple complex of Padang Lawas (Xlth-XIVth c).
Le site de Leran à Gresik, Java-Est. Étude archéologique préliminaire
Authors: Harkantiningsih Naniek 
Published: September 2009

Naniek Harkantiningsih
An archaeological survey and excavations undertaken in 1996 in the surroundings of Leran (East Java), close to the tombs of Fatimah bt Maimun (1082) and Malik Ibrahim (1419), has revealed a great number of remains, mainly Chinese ceramics. Their analysis leads to the conclusion that the South bank of the Manyan river is the site of a harbour opened around the Xth c. which flourished as an international commercial centre in the Xlth-XIVth c.
La Jérusalem javanaise et sa mosquée al-Aqsâ. Texte de fondation de la mosquée de Kudus daté 956/1549
Authors: Kalus Ludvik , Guillot Claude 
Published: September 2009

Ludvik Kalus
Above the mihrab in the prayer hall of the old mosque in Kudus (Northern Central- Java), sealed in the wall, is a unique foundation text, the only one of that period known in the Malay World. This inscription, written in the Arabic language and dated 1549, is scrutinized here in detail for the first time. Through an analysis of the various allusions made to the Prophet David, the «Gnostic» Ja'far al-Sadiq or the historical al-Aqsâ, the article proposes a tentative reconstruction of the personality and mentality of the mosque's founder, Sunan Kudus, who did not hesitate to create a new Jerusalem in Java.
"Grand Succès pour les Exotiques". Retour sur les spectacles javanais de l'Exposition Universelle de Paris en 1889
Authors: Chazal Jean-Pierre 
Published: September 2009

Jean-Pierre Chazal
Several articles, books and university papers dealing with the " influence " of Javanese music on Claude Debussy have skimmed over the shows of the so-called "Javanese village" built on the Esplanade des Invalides, which was part of the colonial exhibition of 1889. As a consequence, we are still left with many uncertainties about what was actually seen and heard. This article gathers existing French, Javanese and Dutch sources, and attempts to draw conclusions on three topics : the dance, music, and the men and women who took part in this significant meeting of two cultures. It encompasses a critical study of remaining texts, engravings, photographs and musical transcriptions put in their historical context.
Semar révélé. La crise indonésienne et l'imaginaire politique javanais
Authors: Bonneff Marcel 
Published: September 2009

Marcel Bonneff
During the Indonesian crisis, the protest against Soeharto's regime was partly focused towards the "Javanese colouring" of his way of governing, more especially its supernatural side, which is here called " demonocracy " or " political sorcery ". This component of power (not only Soeharto's) is evidenced in the very exercise of government, through the propitiatory practices of the ruling elite (from Soekarno up to Megawati), the role of some " specialists of the supernatural" (dhukun or seers) and the process of sacralization of authority. All this conduct manipulates numerous cultural references (to myths or pseudo-history, with their prophetic and messianic - or "ratuadilist" - aspects), the spectrum of which is much wider than the "classical" idea of power (as depicted by B. Anderson). The author of the present article prefers to call it an "imagined political kejawèn", referring both to the mysticism and the cultural nationalism of the Javanese, that is a common language somehow able to explain political conduct and also to legitimize it. We are then entitled to ask where the People are within this configuration of magically tinged interpretations and references; what is its capacity for an evolution or modernization of mentalities in the direction of democracy.
A Closer Look at Dakwah and Politics in Indonesia : The Partai Keadilan. Some insights into its History and an Analysis of its Programs and Statutes
Authors: Diederich Mathias 
Published: September 2009

Mathias Diederich
Partai Keadilan ou PK (le « Parti de la Justice ») est l'un des nombreux partis politiques créés en Indonésie au lendemain de l'ère Soeharto. Comme beaucoup d'autres, il appartient à la catégorie des partis musulmans et il est parmi ceux qui ont largement attiré l'attention des médias nationaux et même internationaux. Il possède cependant une aura particulière du fait que ses membres ont un profil différent de ceux des autres partis. Cet article éclaire son arrière-plan historique. Il analyse, en outre, son programme et ses statuts.
Du temps des chameaux à celui du béton radioactif : les nouveaux usages islamistes du passé
Authors: Madinier Rémy 
Published: September 2009

Rémy Madinier
Whereas the Moslems reformists of the 1950' s refused to regard the state of the Prophet as a model, the new radical Islamist wing regards the Arab past of Islam as a paradigm. Freedom of expression, a result of Reformasi, thus allowed the diffusion of an entirely new literature, transmitting new political uses of the past.
The Idea of Indonesia Continues. The Middle Class Ignores Acehnese
Authors: Siegel James 
Published: September 2009

James Siegel
Les tueries à Aceh continuent à un rythme soutenu. Certaines de ces tueries sont rapportées dans les journaux de Jakarta sans toutefois susciter de fortes réactions, ou au moins la formulation d'opinions politiques. Cet article s'intéresse à l'évolution des mythes nationalistes et s'efforce d'expliquer cette évolution.
Les techniques de construction à Java, du VIIIe au XIVe siècle
Authors: Dumarçay Jacques 
Published: September 2009

Jacques Dumarçay
Building techniques are determined by constraints due to the structure of the materials involved and independent of the architects' will. However, there is no strict borderline between the materials and some ways of assembling wood have been used with stones. On Java, wood has been the most frequently used material for a long time, but as the buildings have not survived, the relevant techniques can only be observed on their representations on the reliefs of the Borobudur (8th c.) and those of East Javanese temples (13th c. onwards). Stones used for erecting the Borobudur were collected in the surrounding rivers. Their cutting was much inspired by that of the stones used in Sri Lanka monuments. A second wave of Hinduization in the 9th c. brought about new building techniques, including that of double- facing walls. Bricks were often used during the Majapahit period. They were of bad quality, so that they had to be ground against each other in order to be closely adjusted. Inscriptions on Candi Sewu and Plaosan give an insight into the life of the worksites, in particular the retakings and the multiplication of small contractors.
Les jarres de Bornéo d'après un texte malais de 1839
Authors: Chambert-Loir Henri , Dupoizat Marie-France 
Published: September 2009

Henri Chambert-Loir
This article presents the facsimile edition, transcription and translation of a Malay manuscript written in Nanga Kayan (West Borneo) in 1839. This text, probably written for the use of merchants and collectors, illustrates and describes with much detail the Chinese jars which were available in the region in the early nineteenth century. It gives the names of more than forty kinds of jars, enumerates the characteristics of the main types, and gives an estimate of their comparative prices. This text is therefore one of the rare attempts ever made to give a systematic classification of such jars. It is even more interesting that it should have been done in Malay.
Les plus anciennes céramiques chinoises du site de Trowulan
Authors: Dupoizat Marie-France , Harkantiningsih Naniek 
Published: September 2009

Marie-France Dupoizat
Among the Chinese ceramics found in Trowulan and its surroundings, some sherds come from productions known much before the emergence of the Mojopahit kingdom. The quality and the diversity of those ceramics show that rather wealthy settlements did exist in this area from the IX th century to the XII th century. The IX th century sherds are of a particular interest since the first written evidence about population in Trowulan and also in East Java are only dated from the Xth century.
A 14 th Century Malay Manuscript from Kerinci
Authors: Kozok Uli 
Published: September 2009

Uli Kozok
En 1941, P. Voorhoeve inventoria, photographia et transcrivit quelque 200 manuscrits de Kerinci inscrits sur divers supports dans l'écriture locale (surat incung). L'un des plus précieux d'entre eux a été récemment retrouvé. Uli Kozok en donne la translitération établie autrefois par R.Ng. Poerbatjaraka et montre que ce manuscrit, en langue malaise archaïque et écrit en caractères « pallavo-nousantariens » tardifs, date probablement du troisième quart du XIVe siècle. Il s'agit donc du plus ancien manuscrit malais connu à ce jour, et son implication pour l'histoire de la langue, de l'écriture et de la littérature malaises est considérable. Le texte, de 32 pages, contient un code de lois du royaume de Dharmasraya. Deux pages vierges ont été utilisées plus tard pour inscrire un autre texte malais, qui semble de caractère magique, en caractères incung.