This thesis examines the relationships between political power, corruption, and witchcraft in modern Indonesia through an analysis of the discursive construction of these concepts in Indonesian society. The subject is approached through an observation of how public discourses of corruption and sorcery are used by people in an instrumental way to talk about and understand political processes in the country. The central argument of the thesis is that Indonesian society experiences contemporary politics in a context that combines values and practices of political modernity and secular rationality with those of witchcraft, sorcery, and the occult. The thesis demonstrates how Indonesian politics has been transformed into a modern-secular democracy by juxtaposing traditionalism and modernism. Both are interconnected features of contemporary Indonesian modernity. The thesis focuses on corruption and sorcery discourses within the context of the political democracy that has been established in Indonesia following the collapse of the New Order state. There is currently a great deal of expectation that the system of democracy will promote public participation - in the sense that people become involved in political processes, that civil society becomes more effective and that the holders of state powers become more accountable - which should in turn curb corruption. Unfortunately, corruption appears to be pervasive within the new democratic polity, and both corruption and sorcery persist alongside the dynamics of political contestations and power struggles. In the light of continuing corruption practices, many groups of Indonesian society initiate anti-corruption movements by mobilizing social and political resources through collective action. Anti-corruption initiatives are taken by both state institutions and civil society associations, and seek to improve public governance and promote political reform. Nevertheless, non-state actors—NGOs and civil society agencies—appear to have become the major voices of public criticism against corruption and they have taken the lead in promoting anti-corruption reforms. These actors involve educated people from the urban middle classes: social and political activists, intellectuals, artists, poets, journalists, as well as religious leaders associated with Islamic organizations: the Nahdhatul Ulama (NU), the Muhammadiyah, and the Hizbut Tahrir Indonesia (HTI). It is argued that the ideas and practices of anti-corruption have found new spaces of expression under the new democratic system, and that Indonesian civil society and NGO activists are determined to continue their struggles to fight corruption for the betterment of the nation despite a great deal of opposition which is mostly political. They believe that the new system of political democracy will be much more beneficial for all Indonesian people if corruption can be eliminated from state agencies and political institutions.

This thesis examines the Influenza A/H5N1 virus in action through an ethnographic study focused on the entwined concepts of risk and modernity. The objective is to explain why the response to the virus has been challenged in Indonesia. Concerned with policy formulation, and everyday practice, the thesis argues that assemblages of historical, political, institutional and knowledge‐power processes create multiple hybrid constructions of risk and modernity, which challenge technical responses based on epistemological positions and institutional arrangements that do not allow for such hybridity. The thesis is organised into four sections. The first section (chapters 1 – 3) introduces the virus and its terrain, outlines a constructivist position, and argues that conceptually risk and modernity have multiple, dynamic, power‐laden forms. The second section (chapters 4 – 6) contrasts constructions of risk and modernity among the actors and networks responding to the emergence, spread and persistence of the H5N1 virus, with the constructions of affected people in Indonesia. The third section (chapters 7 – 9) investigates the multi‐directional processes that occur when ‘global' policies and practices encounter ‘local' social and political settings, and vice versa, through three empirical case studies of the response to H5N1 in Indonesia between 2005 and 2010. The final section (chapter 10) provides a set of reflections and conclusions. Given the conceptual plurality of risk and modernity, and the multiple overlapping interacting hybrid constructions that have been empirically demonstrated in the case of H5N1, it is concluded that reductive, science‐based, governmentally‐orientated responses which treat nature as a matter of separate, fixed identity do not allow for such hybridity. The virus in action in Indonesia shows that any divide between nature and society is artificial and deceiving. Technical disease control responses need to incorporate understandings which accept the dynamics of culture, politics, and power.

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A primeira tradução da Bíblia em língua portuguesa foi composta a partir de meados do século XVII, em regiões específicas do sudeste asiático sob o domínio da Companhia Holandesa das Índias Orientais. O principal responsável por seu processo de elaboração foi João Ferreira A. dAlmeida (c. 1628-1691), natural do Reino de Portugal, mas residente entre os holandeses desde a juventude. A primeira edição de sua tradução do Novo Testamento foi impressa em Amsterdam, no ano de 1681, ao passo que os livros do Antigo Testamento foram publicados somente a partir do século XVIII, em Tranquebar e Batávia. O ambiente em que foi idealizada essa pioneira versão bíblica portuguesa é caracterizado substancialmente pelo confronto teológico católico-protestante, a princípio intra-europeu, mas potencializado nas Índias Orientais seiscentistas a partir da expansão marítima e comercial holandesa sobre regiões antes sob influência dos reinos ibéricos. Ao lado da própria tradução bíblica, essa conjuntura marcada por conflitos em torno da definição da ortodoxia cristã testemunhou também a produção de uma extensa e singular literatura de polêmica religiosa em língua portuguesa, assinada não só pelo próprio Almeida, mas também pelos missionários católicos que se opuseram à sua obra e doutrina no Oriente. Com isso, o principal escopo deste trabalho é desvendar o significado dessa tradução das Escrituras Sagradas do cristianismo em sua peculiar historicidade, isto é, tendo em vista a relação intrínseca de sua materialização com um contexto de agudos embates religiosos. Perante as resoluções estabelecidas no Concílio de Trento (1545-1563) contra a proliferação de versões bíblicas não autorizadas, esse ato de tradução em si, naquela conjuntura, além de edificado sobre a definição protestante sola scriptura¸ se revelou também resultante de postura radicalmente anticatólico-romana. Enfim, sem perder de vista os movimentos históricos estruturais que perpassam a constituição deste objeto peculiar da Idade Moderna, as diferentes seções deste texto devem convergir para se aprofundar a compreensão histórica de uma tradução da Bíblia amplamente reconhecida e estimada, ainda hoje, em todo o mundo lusófono. / The first Portuguese translation of the Bible was done during the second half of the seventeenth century in specific regions of Southeast Asia under the rule of the Dutch East India Company. The main person responsible for this translation was João Ferreira A. d\'Almeida (c. 1628-1691), who was born in the Kingdom of Portugal, although he had lived among Dutch missionaries since he was a young man. The first edition of his New Testament translation was published in Amsterdam in 1681, yet the Old Testament books were published only after the mid-eighteenth century in Tranquebar and Batavia. The environment in which this pioneering translation of the Bible was designed is substantially characterized by the Catholic-Protestant theological quarrels, originally intra-European, yet amplified in the East Indies over the seventeenth century due to the Dutch maritime and commercial expansion into regions formerly under the influence of the Iberian kingdoms. Besides the Portuguese Bible translation, this context characterized by conflicts on the definition of Christian orthodoxy noted the production of an extensive and unique literature on religious controversy in the Portuguese language, produced not only by the translator himself, but also by Roman Catholic missionaries who stood up against his work and teachings in the East Indies. Thus, the main purpose of this study is to reveal the historical-religious significance of the Portuguese translation of the Holy Scriptures in its peculiar historicity, considering the intrinsic relationship between its meaning and the surrounding milieu of acute religious conflicts. Taking into consideration the resolutions passed by the Council of Trent (1545-1563) against the proliferation of unauthorized Bible versions, the act of translation by itself, in this context, emerged as the result of a position at the same time Modern, Protestant, and anti-Catholic. Nevertheless, not losing sight of the structural historical movements that underlie the creation of this peculiar object of the Modern Age, the different sections of this work might converge in order to deepen the historical understanding of a Bible translation still widely acknowledged throughout the Portuguese-speaking world.

A primeira tradução da Bíblia em língua portuguesa foi composta a partir de meados do século XVII, em regiões específicas do sudeste asiático sob o domínio da Companhia Holandesa das Índias Orientais. O principal responsável por seu processo de elaboração foi João Ferreira A. dAlmeida (c. 1628-1691), natural do Reino de Portugal, mas residente entre os holandeses desde a juventude. A primeira edição de sua tradução do Novo Testamento foi impressa em Amsterdam, no ano de 1681, ao passo que os livros do Antigo Testamento foram publicados somente a partir do século XVIII, em Tranquebar e Batávia. O ambiente em que foi idealizada essa pioneira versão bíblica portuguesa é caracterizado substancialmente pelo confronto teológico católico-protestante, a princípio intra-europeu, mas potencializado nas Índias Orientais seiscentistas a partir da expansão marítima e comercial holandesa sobre regiões antes sob influência dos reinos ibéricos. Ao lado da própria tradução bíblica, essa conjuntura marcada por conflitos em torno da definição da ortodoxia cristã testemunhou também a produção de uma extensa e singular literatura de polêmica religiosa em língua portuguesa, assinada não só pelo próprio Almeida, mas também pelos missionários católicos que se opuseram à sua obra e doutrina no Oriente. Com isso, o principal escopo deste trabalho é desvendar o significado dessa tradução das Escrituras Sagradas do cristianismo em sua peculiar historicidade, isto é, tendo em vista a relação intrínseca de sua materialização com um contexto de agudos embates religiosos. Perante as resoluções estabelecidas no Concílio de Trento (1545-1563) contra a proliferação de versões bíblicas não autorizadas, esse ato de tradução em si, naquela conjuntura, além de edificado sobre a definição protestante sola scriptura¸ se revelou também resultante de postura radicalmente anticatólico-romana. Enfim, sem perder de vista os movimentos históricos estruturais que perpassam a constituição deste objeto peculiar da Idade Moderna, as diferentes seções deste texto devem convergir para se aprofundar a compreensão histórica de uma tradução da Bíblia amplamente reconhecida e estimada, ainda hoje, em todo o mundo lusófono. / The first Portuguese translation of the Bible was done during the second half of the seventeenth century in specific regions of Southeast Asia under the rule of the Dutch East India Company. The main person responsible for this translation was João Ferreira A. d\'Almeida (c. 1628-1691), who was born in the Kingdom of Portugal, although he had lived among Dutch missionaries since he was a young man. The first edition of his New Testament translation was published in Amsterdam in 1681, yet the Old Testament books were published only after the mid-eighteenth century in Tranquebar and Batavia. The environment in which this pioneering translation of the Bible was designed is substantially characterized by the Catholic-Protestant theological quarrels, originally intra-European, yet amplified in the East Indies over the seventeenth century due to the Dutch maritime and commercial expansion into regions formerly under the influence of the Iberian kingdoms. Besides the Portuguese Bible translation, this context characterized by conflicts on the definition of Christian orthodoxy noted the production of an extensive and unique literature on religious controversy in the Portuguese language, produced not only by the translator himself, but also by Roman Catholic missionaries who stood up against his work and teachings in the East Indies. Thus, the main purpose of this study is to reveal the historical-religious significance of the Portuguese translation of the Holy Scriptures in its peculiar historicity, considering the intrinsic relationship between its meaning and the surrounding milieu of acute religious conflicts. Taking into consideration the resolutions passed by the Council of Trent (1545-1563) against the proliferation of unauthorized Bible versions, the act of translation by itself, in this context, emerged as the result of a position at the same time Modern, Protestant, and anti-Catholic. Nevertheless, not losing sight of the structural historical movements that underlie the creation of this peculiar object of the Modern Age, the different sections of this work might converge in order to deepen the historical understanding of a Bible translation still widely acknowledged throughout the Portuguese-speaking world.

Doctorat en philosophie et lettres / info:eu-repo/semantics/nonPublished