Nicholas Herriman | La Trobe University (original) (raw)

General Publications by Nicholas Herriman

The Conversation, 2018

Cocos Malays seek recognition as Indigenous to Australia

The modernity of witchcraft idea is of limited use when explaining sorcerer killings in far east ... more The modernity of witchcraft idea is of limited use when explaining sorcerer killings in far east Java.

Fifty years on, many Indonesians involved in the massacres of communists following an attempted c... more Fifty years on, many Indonesians involved in the massacres of communists following an attempted coup have no regrets about their role in the killings.

Gft-giving—including eskies brimming with seafood and sate delivered between the various sites of... more Gft-giving—including eskies brimming with seafood and sate delivered between the various sites of the Cocos Malay diaspora—helps tie together a geographically dispersed community.

A negative stereotype confronts divorced and widowed women in Indonesia

Amendments to a law for protecting Aboriginal heritage, actually make destroying this heritage ea... more Amendments to a law for protecting Aboriginal heritage, actually make destroying this heritage easier

The Malay population of Australia's Cocos (Keeling) Islands celebrate the end of fasting by commu... more The Malay population of Australia's Cocos (Keeling) Islands celebrate the end of fasting by communing with spirits and sharing food.

Western Australia's rich Aboriginal heritage is threatened by proposed legal changes.

Why is an Indonesian politician accused of Human Rights abuses so popular?

The UN and Australian government organised a vote, by which, in 1984, Cocos Malays chose to becom... more The UN and Australian government organised a vote, by which, in 1984, Cocos Malays chose to become Australians.

Jakarta Post, Jul 9, 2014

The Indonesian government is giving rich motorists (like me) free petrol so we can clog up Jakart... more The Indonesian government is giving rich motorists (like me) free petrol so we can clog up Jakarta's roads.

AFL fanaticism is like totemism.

Sihir dan santet merupakan bagian dari kehidupan sehari-hari bagi jutaan orang Indonesia. Keperca... more Sihir dan santet merupakan bagian dari kehidupan sehari-hari bagi jutaan orang Indonesia. Kepercayaan dan praktek yang dikaitkan dengan dunia gaib terdapat di mana saja di seluruh Indonesia. Saya tinggal selama satu tahun di "Gudang Santet", Kabupaten Banyuwangi, Jawa Timur. Di situ, setiap orang dianggap sanggup memakai ilmu gaib. Bentuknya mungkin sesederhana ucapan selamat seperti "Bismilah… "supaya perjalanan ke pasar lancar. Namun, ada orang yang dianggap mempunyai ilmu yang lebih tinggi.

The Conversation, 2018

Cocos Malays seek recognition as Indigenous to Australia

A negative stereotype confronts divorced and widowed women in Indonesia

Western Australia's rich Aboriginal heritage is threatened by proposed legal changes.

Why is an Indonesian politician accused of Human Rights abuses so popular?

Jakarta Post, Jul 9, 2014

AFL fanaticism is like totemism.

Anthropological research on Southeast Asian states has contributed to understanding how local com... more Anthropological research on Southeast Asian states has contributed to understanding how local communities engage with states in their everyday lives. Two approaches drawing out the complexities of state-society entanglement stand out. First is Foucault's idea that states possess the art-of-government. Through techniques such as mapping, census data, biometrics and so on, states are believed to achieve new levels of control over people, who are thus rendered as individual citizens. Second is Scott's idea that societies possess the art-of-not-being-governed. People, particularly in peripheral areas, seek to escape state control, for instance by sheltering in the hills and forests of Asia. In this article, we seek to identify and expand upon a literature which we see as emerging from the space opened between Foucault and Scott's work, to demonstrate the many creative and diverse ways that peripheral societies seek out states. In doing this we present a synthesis of diverse forms of entangle-ment to provide new insights into understanding relations between societies and states.

Indigenous people have, in recent decades, become increasingly involved in environmental conserva... more Indigenous people have, in recent decades, become increasingly involved in environmental conservation. Notwithstanding, some social science research has critiqued as problematic or untenable ideas (notably “Indigeneity” and “conservation”) that putatively underpin Indigenous conservation. But does the critique accurately characterize actual Indigenous conservation projects? And can we create conceptual space for Indigenous conservation? Based on experience participating in and observing Indigenous conservation projects, it appears that, partly by emphasizing human management of biodiversity, the projects avoided pitfalls identified by the critique. Future social science analysis might remain relevant by addressing the idea of management of biodiversity.

Western Australia’s Aboriginal Heritage Act 1972 (WA) threatens with fines or imprisonment those ... more Western Australia’s Aboriginal Heritage Act 1972 (WA) threatens with fines or imprisonment those who destroy sites or objects attributed with Aboriginal heritage. A number of public controversies have focused on this Act. Although ostensibly criminal legislation, the application and function of the law has, rather, evolved to underpin a set of practices—primarily heritage surveys and negotiations. Indeed, the law and the practices it underpins constitute a large part of the ‘Aboriginal heritage regime’ in Western Australia (WA).

This article is concerned with a pervasive gender stereotype within Indonesian society, that of j... more This article is concerned with a pervasive gender stereotype within Indonesian society, that of janda, meaning both widows and divorcees. The term janda is no neutral signifier of marital status, but rather carries a bundle of pejorative meanings concerned with status and presumed sexual availability to men. It is bound up within assumptions about the normality of heterosexual marriage in Indonesia, and in many ways janda is the antithesis of the ideal of ibu, meaning a virtuous wife and mother. Based on ethnographic fieldwork conducted by each of the three authors, the article examines the reproduction and effects of this stereotype in three Indonesian communities; a village in East Java, a mining town in East Kalimantan and among Indonesian expatriates in Perth, Australia. Using this multi-sited and multipositioned material we reflect on the everyday lived experience of being a janda, in particular how the stereotype affects social status, livelihood opportunities and modes of representing oneself within a particular community.

As much as it binds people together, the intensity of reciprocal ties alienates. Drawn out of a v... more As much as it binds people together, the intensity of reciprocal ties alienates. Drawn out of a village in East Java and sucked back in, family, neighbours, and friends are suspended in an uneasy, and sometimes deadly, orbit.

Gossip and newspapers work and interact in varying ways. In 1998 Indonesia, new arrangements emer... more Gossip and newspapers work and interact in varying ways. In 1998 Indonesia, new arrangements emerged.

A law in Western Australia makes it illegal to disturb Aboriginal Heritage. The problem is that a... more A law in Western Australia makes it illegal to disturb Aboriginal Heritage. The problem is that as a result of the law, Aboriginal Heritage gets disturbed! Why is this so? Some critiques offer more insight than others.

"Human rights" means factors which, right or wrong, stop the state from protecting its citizens. ... more "Human rights" means factors which, right or wrong, stop the state from protecting its citizens. At least that's how local residents see it.

Indonesian government tries to make black magic / sorcery / witchcraft illegal. It will be diffic... more Indonesian government tries to make black magic / sorcery / witchcraft illegal. It will be difficult.

Explains why familiarity breeds contempt!

Malays migrate to Australia's Cocos Islands to marry.

South East Asia Research, Jan 1, 2010

Warring Indonesian intellectuals shared a stereotype of 'the people'.

The Journal of Asian Studies, Jan 1, 2010

Neighbourhood gossip and the press work together in violent attacks on 'ninjas'.

RIMA: Review of …, Jan 1, 2009

New book demonstrates the importance 'mestizos' in the early development of Indonesian civil soci... more New book demonstrates the importance 'mestizos' in the early development of Indonesian civil society.

Anthropological Forum, Jan 1, 2009

The sorcerer is your neighbour, family member, or friend.

RIMA: Review of Indonesian and Malaysian …, Jan 1, 2008

Village hall is supposed to be centre of state control in the village. Sometimes local residents ... more Village hall is supposed to be centre of state control in the village. Sometimes local residents violently occupy it. .

Asian Studies Review, Jan 1, 2007

Indonesian state wasn't as violent as some say.

Asian Journal of Social Science, Jan 1, 2006

Outbreak of 'sorcerer' killings attributable to local and national factors.

This book brings unique insight and prize-winning analysis to an extraordinary story – that of a ... more This book brings unique insight and prize-winning analysis to an extraordinary story – that of a witch-hunt and ‘ninja’ craze that swept a region of Java, Indonesia, in 1998. When neighbours, family members and friends believed that one among them was a sorcerer, this suspicion would sometimes culminate in the death of the suspect. In 1998, these sporadic killings turned into an outbreak of violence. Muslim organisations attributed the escalation of these killings to political conspirators, alleging that squads of ‘ninjas’ were responsible. A paramilitary group (Banser NU) began preparing and training for an onslaught of further violence, while anxious residents throughout East Java established road-side guards. Dozens of suspected ninjas were caught and some were tortured and killed.
Using first-hand accounts, Herriman provides these events with a detailed context and history and analyses their development in terms of the interplay of national institutions and local culture and dynamics.

http://www.iias.nl/sites/default/files/IIAS\_NL66\_43.pdf

Working Papers (Monash University. Centre of …, Jan 1, 2009

Studies of Indonesia have characterized the state as all-powerful and overbearing, and as dominat... more Studies of Indonesia have characterized the state as all-powerful and overbearing, and as dominating society. This working paper offers a critique of the idea that local representatives are simply agents of their state superiors by viewing interactions be...

Transnational Migrations in the Asia-Pacific: Transformative Experiences in the Age of Digital Media, 2018

For three migrant mothers, Facebook is not just a means to re[connect] with friends and family in... more For three migrant mothers, Facebook is not just a means to re[connect] with friends and family in the diaspora. Facebook also offers an opportunity to vent, garner support, and fight back against gossip. These marginalised community members have appropriated social media to respond to perceived stigmatisation. Facebook also provided a ready-made category--the single mother--to promote a new female identity.

Religious Diversity in Muslim-majority States in Southeast Asia: Areas of Toleration and Conflict, 2014

Most people in rural Banyuwangi conform to a traditional style of Islam the call "Islam NU". Seve... more Most people in rural Banyuwangi conform to a traditional style of Islam the call "Islam NU". Several villages, by contrast, actively maintain animist and mystical practices.

Violent conflicts in Indonesia: Analysis, representation, …, Jan 1, 2006

New book shows how identity is formed by connecting language and place with ethnicity.

17th Biennial Conference of the Asian …, Jan 1, 2008

In 1998, large numbers of alleged sorcerers were killed in East Java, Indonesia. 1 With around 10... more In 1998, large numbers of alleged sorcerers were killed in East Java, Indonesia. 1 With around 100 fatalities peaking in September, Banyuwangi regency seems to have experienced the most killings. Hundreds of articles were published about this 'outbreak' in East Java's two main newspapers-Surabaya Post and Jawa Pos. Most articles maintained conspirators caused the killings or sourced commentators who claimed a conspiracy without attempting to verify these claims. Additionally, various organisations sent Fact-Finding Missions which published conspiracy theories and were quoted proposing conspiracy theories in the press. These included:

TASA 2006 Conference Proceedings: The Australian …, Jan 1, 2006

In his pioneering essay, "The Stranger", Simmel reminds us that strangeness tinges all human rela... more In his pioneering essay, "The Stranger", Simmel reminds us that strangeness tinges all human relations-even the most intimate or familiar. Some societies reconcile this apparent paradox by projecting strangeness onto outsiders, but this strategy is not universal. In this paper, I demonstrate that strangeness and intimacy are managed differently in Tegalgaring, a village in rural Java. In Tegalgaring village, social interaction in the built environment and understandings of theft render the 'organically connected' person strange. In the back of the house, which is the preserve of kith and kin, doors and cupboards are locked. By contrast, open gates, a relaxed trespass etiquette, a veranda which is open to passers-by, and open front doors, welcome the outsider. The demands of maintaining outwardly harmonious relations among family, neighbours, and friends mean that the 'disappearance' of an object is usually euphemistically ascribed to 'outsiders'. In practice, unresolved suspicions are directed towards family, acquaintances, and neighbours. Instead of being projected 'outside' the group, strangeness permeates 'close' relations and 'inner' spaces.

Interviewed by Dave O'Neill on ABC radio, Australia

The Indonesian public has recently scrutinised issues of same-sex attraction. This process has be... more The Indonesian public has recently scrutinised issues of same-sex attraction. This process has been a fascinating interplay of local and global factors.

Persecution and communal violence present methodological challenges for researchers of violence. ... more Persecution and communal violence present methodological challenges for researchers of violence. One such challenge lies in connecting persecutor and victim, as well as macroand micro-factors. Part of the solution, we suggest may come from adapting approaches of linguistic anthropology to gossip and 'everyday talk'. We propose that persecution has two poles: collective (in which the persecutors are generally not acquainted with their victims) and intimate (in which the persecutors are generally well acquainted through day-to-day or other meaningful contact with their victims). Analyzing intimate persecution of 'sorcerers' and 'Chinese' in Indonesia, we suggest that gossip and everyday talk enables stereotypes to be 'pinned on' certain acquaintances. The findings we suggest are exploratory, possibly contributing to a more nuanced method for understanding intimate persecution more generally.

With recent incidents of alleged vilification on public transport in Melbourne and Sydney, racism... more With recent incidents of alleged vilification on public transport in Melbourne and Sydney, racism has caused many of us to take stock. But how do "White" Aussie racists see the world?

Random notes about culture

Blog about doing fieldwork on Cocos Malays.

Duncan Graham writes, "Moral panic is a ghastly phenomenon – and no culture seems immune. Moral p... more Duncan Graham writes, "Moral panic is a ghastly phenomenon – and no culture seems immune. Moral panic happens when a bizarre but unproven story is fed by wild rumors."

Hammons commends me "for offering a novel approach to persistent questions about society and the ... more Hammons commends me "for offering a novel approach to persistent questions about society and the state". But he wonders whether by highlighting the extent of local violence I have downplayed the culpability of the state. He also questions whether I am in fact showing that state power is in effect disentangled in the village.

"Herriman has solved the mystery of the Banyuwangi killings. The case study he offers provides a ... more "Herriman has solved the mystery of the Banyuwangi killings. The case study he offers provides a balanced
lesson on state and society in Indonesia," Robert Hefner writes. However, Hefner questions my understanding of "community" in the thesis. He also regrets that I didn't pursue differences between modernist and traditionalist Muslims in the thesis.

Nicholas Long wtites a positive review. He would have liked a fuller discussion of entanglement,w... more Nicholas Long wtites a positive review. He would have liked a fuller discussion of entanglement,wondering whether it impacts on other aspects of officials' duties, whether the particular histories of villages explain different outcomes, and whether entanglement itself is a 'state effect'.

Megan Brankley Abbas reviews the book positively. She asks how state legal power relates to sorce... more Megan Brankley Abbas reviews the book positively. She asks how state legal power relates to sorcery, questions the use of "local", and whether higher state officials are similarly 'entangled'.

Merle Ricklefs liked the thesis on which the book was based, but does not like the book's idea of... more Merle Ricklefs liked the thesis on which the book was based, but does not like the book's idea of "entanglement"!

Friederike Trotier responds prositively to the book. He wonders whether my "results are transfera... more Friederike Trotier responds prositively to the book. He wonders whether my "results are transferable to other and complex conflicts in Indonesia" and whether I have unfairly and negatively generalised about Indonesian society.

Tilburg Papers in Culture Studies No. 79, 2013

Persecution and communal violence present methodological challenges for researchers of violence. ... more Persecution and communal violence present methodological challenges for researchers of violence. One such challenge lies in connecting persecutor and victim, as well as macro- and micro- factors. Part of the solution, we suggest may come from adapting approaches of linguistic anthropology to gossip and ‘everyday talk’. We propose that persecution has two poles: collective (in which the persecutors are generally not acquainted with their victims) and intimate (in which the persecutors are generally well acquainted through day-to-day or other meaningful contact with their victims). Analyzing intimate persecution of ‘sorcerers’ and ‘Chinese’ in Indonesia, we suggest that gossip and everyday talk enables stereotypes to be ‘pinned on’ certain acquaintances. The findings we suggest are exploratory, possibly contributing to a more nuanced method for understanding intimate persecution more generally.

This article is concerned with a pervasive gender stereotype within Indonesian society, that of j... more This article is concerned with a pervasive gender stereotype within Indonesian society, that of janda, meaning both widows and divorcees. The term janda is no neutral signifier of marital status, but rather carries a bundle of pejorative meanings concerned with status and presumed sexual availability to men. It is bound up within assumptions about the normality of heterosexual marriage in Indonesia, and in many ways janda is the antithesis of the ideal of ibu, meaning a virtuous wife and mother. Based on ethnographic fieldwork conducted by each of the three authors, the article examines the reproduction and effects of this stereotype in three Indonesian communities; a village in East Java, a mining town in East Kalimantan and among Indonesian expatriates in Perth, Australia. Using this multi-sited and multi-positioned material we reflect on the everyday lived experience of being a janda, in particular how the stereotype affects social status, livelihood opportunities and modes of representing oneself within a particular community.

The Conversation, 2019

This article is part of a series to mark Indonesian Mother’s Day or Women’s Day on December 22. ... more This article is part of a series to mark Indonesian Mother’s Day or Women’s Day on December 22.

Next week, Indonesia celebrates Hari Ibu, or Mother’s Day, to honour the 1928 Indonesian Women’s Congress, which heralded women’s involvement in the anti-colonial independence movement.

Public events, often led by the wives of high-ranking government officials, commemorate Hari Ibu. Messages abound about women’s plight, but also their strengths and their roles in the nation.

Hari Ibu draws on the image of ibu, as virtuous wife and mother, but this is not the only stereotype of femininity in Indonesia.

Janda is an Indonesian term covering both widows and divorcees. No longer being in a heterosexual marriage and not having a male spouse, janda have lost the respected status of ibu and are considered available to other men. In other words, janda represents the antithesis of the ideal of ibu.

Our research and other studies on the stigmatisation of widows and divorcees find that the janda stereotype pervades the lives of Indonesian women. It often results in them living precarious lives marginalised in their communities.

Indonesian language version: https://theconversation.com/di-bawah-bayang-bayang-ibu-stigma-rasa-malu-dan-kesempatan-sebagai-janda-129006

Springer International Publishing eBooks, 2022

South East Asia Research, 2010

Warring Indonesian intellectuals shared a stereotype of 'the people'.

Asian Studies Review, 2007

Indonesian state wasn't as violent as some say.

Asian Journal of Social Science, 2006

Outbreak of 'sorcerer' killings attributable to local and national factors.

http://www.iias.nl/sites/default/files/IIAS\_NL66\_43.pdf

Policy & Internet

Indonesia boasts a lively influencer scene. These influencers promote various products and messag... more Indonesia boasts a lively influencer scene. These influencers promote various products and messages, including political messages, to their followers for commercial gain, and have been particularly active during the coronavirus disease 2019 (COVID-19) pandemic. Influencers in Indonesia are potentially subject to state regulation, particularly via the controversial Electronic Transactions and Information Law (ITE Law) which criminalizes digital communications that “breach morality,” defame the good name of another, or spread misleading information resulting in consumer losses. In addition, influencers face a risk of community-led regulation, via an online backlash, should they transgress perceived moral boundaries. In this article, we present and analyze a series of case studies where influencer behavior has attracted regulatory responses. These cases illustrate the interactions among regulatory actors and also where and how the lines for acceptable influencer moral standards of behavior are being drawn.

Anthropological Forum, 2008

Persecution and communal violence present methodological challenges for researchers of violence. ... more Persecution and communal violence present methodological challenges for researchers of violence. One such challenge lies in connecting persecutor and victim, as well as macroand micro- factors. Part of the solution, we suggest may come from adapting approaches of linguistic anthropology to gossip and ‘everyday talk’. We propose that persecution has two poles: collective (in which the persecutors are generally not acquainted with their victims) and intimate (in which the persecutors are generally well acquainted through day-to-day or other meaningful contact with their victims). Analyzing intimate persecution of ‘sorcerers’ and ‘Chinese’ in Indonesia, we suggest that gossip and everyday talk enables stereotypes to be ‘pinned on’ certain acquaintances. The findings we suggest are exploratory, possibly contributing to a more nuanced method for understanding intimate persecution more generally.

Reimagining Rapport, 2021

Researching how the Australian state relates to the Muslim Malay community on the Cocos (Keeling)... more Researching how the Australian state relates to the Muslim Malay community on the Cocos (Keeling) Islands (an Australian territory), Herriman and Winarnita provide an example of rapport with a potential research participant going wrong. They see this experience as providing insightful and important data. In this example, Herriman is following a suggestion to interview a new participant when, by chance, he meets with Ifti. Ifti immediately accuses Herriman of wishing to do a study that would enrich Herriman, making him a millionaire (after the study had been published as a book). In addition to providing another example that questions the very possibility of rapport, Herriman and Winarnita analyze this “Ifti moment” as an expression of Ifti’s ideology. Namely, Ifti saw Herriman’s government-funded academic research as merely a continuation of the profits and the historical exploitation of Muslim Malays of the Cocos (Keeling) Islands, the majority of whom are receiving government bene...

Australian Aboriginal Studies, 2013

Western Australia's Aboriginal Heritage Act 1972 (WA) and the de facto arrangements that have... more Western Australia's Aboriginal Heritage Act 1972 (WA) and the de facto arrangements that have arisen from it constitute a large part of the Aboriginal 'heritage regime' in that state. Although designed ostensibly to protect Aboriginal heritage, the heritage regime has been subjected to various scholarly critiques. Indeed, there is a widespread perception of a need to reform the Act. But on what basis could this proceed? Here I offer an analysis of these critiques, grouped according to their focus on political economy, procedure, ethnography and culture. I outline problems surrounding the first three criticisms and then discuss two versions of the cultural critique. I argue that an extreme version of this criticism is weak and inconsistent with the other three critiques. I conclude that there is room for optimism by pointing to ways in which the heritage regime could provide more beneficial outcomes for Aboriginal people.

Analysis of cases in which state officials have attempted to exert control through using the bala... more Analysis of cases in which state officials have attempted to exert control through using the balai desa to convene meetings and to provide the function of a safe house are discussed. Balai desa functions as a haven from outside violence, an area where the authority and law of the state prevails against the illegal and violent intentions of local residents, but, as with the holding of meetings, there is some ambiguity.

Journal of Ecological Anthropology, 2017

Choice Reviews Online, 2006

... Page 27. Introduction 7 aware of the facts of the taonga. "With his touching disinterest... more ... Page 27. Introduction 7 aware of the facts of the taonga. "With his touching disinterestedness he had noted down 'For Davy and Mauss,' on the card recording the follow-ing fact."'4 The fact on the card is merely that Maori had an exchange sys-tem. "But Hertz had also noted ...

Asian Studies Review, 2016

Tumor barrier function in carcinoma represents a major challenge to treatment and is therefore an... more Tumor barrier function in carcinoma represents a major challenge to treatment and is therefore an attractive target for increasing drug delivery. Variables related to tumor barrier include aberrant blood vessels, high interstitial fluid pressure, and the composition and structure of the extracellular matrix. One of the proteins associated with dense extracellular matrices is fibromodulin, a collagen fibrillogenesis modulator expressed in tumor stroma but scarce in normal loose connective tissues. Here, we investigated the effects of fibromodulin on stroma ECM in a syngeneic murine colon carcinoma model. We show that fibromodulin deficiency decreased collagen fibril thickness but glycosaminoglycan content and composition were unchanged. Furthermore, vascular density, pericyte coverage and macrophage amount were unaffected. Fibromodulin can therefore be a unique effector of dense collagen matrix assembly in tumor stroma and, without affecting other major matrix components or the cellular composition, can function as a main agent in tumor barrier function.

Indonesia and the Malay World, 2015

ABSTRACT This article is concerned with a pervasive gender stereotype within Indonesian society, ... more ABSTRACT This article is concerned with a pervasive gender stereotype within Indonesian society, that of janda, meaning both widows and divorcees. The term janda is no neutral signifier of marital status, but rather carries a bundle of pejorative meanings concerned with status and presumed sexual availability to men. It is bound up within assumptions about the normality of heterosexual marriage in Indonesia, and in many ways janda is the antithesis of the ideal of ibu, meaning a virtuous wife and mother. Based on ethnographic fieldwork conducted by each of the three authors, the article examines the reproduction and effects of this stereotype in three Indonesian communities; a village in East Java, a mining town in East Kalimantan and among Indonesian expatriates in Perth, Australia. Using this multi-sited and multi-positioned material we reflect on the everyday lived experience of being a janda, in particular how the stereotype affects social status, livelihood opportunities and modes of representing oneself within a particular community.

Internationally, a number of states have outlawed witchcraft and sorcery. To date, research on su... more Internationally, a number of states have outlawed witchcraft and sorcery. To date, research on such legislation has focused mainly on Africa and Melanesia. Largely overlooked in the research are provisions in Indonesia’s Draft Criminal Code to make black magic illegal. These provisions can be contextualised in terms of laws against black magic in other jurisdictions, which have generally been ineffective. They can also be contextualised in terms of ‘supernatural beliefs’ in Indonesia, which can lead to the ‘problem of black magic’ — namely that, as local residents may see it, witches or sorcerers deserve to be killed but when local residents attempt to undertake this action they are sometimes arrested. From this perspective, the practitioner of black magic is protected by the law, while those who rid their locality of the ‘evil’ are punished. Historically, some pre-colonial, customary, colonial, and modern state regimes have attempted to address this ‘problem’ through law. The most recent attempts in Indonesia, the ‘sorcery’ provisions in the Draft Criminal Code of 2008, avoid issues associated with proving the supernatural by focusing on confession. The Draft Criminal Code has, however, not been passed despite years of drafting. If it were to pass, the advantage of the reliance on confession is that it obviates the need to prove the supernatural. The disadvantages would be that confessions rarely occur; witnesses might be unwilling to testify to a confession; the confession would be to something that cannot be perceived; police might be too willing to ensure confessions; and the proposed punishment will be seen as insufficient if it is believed black magic really has been undertaken.

South East Asia Research, 2015

Many scholars have analysed media and communications in Indonesia by focusing on state control an... more Many scholars have analysed media and communications in Indonesia by focusing on state control and resistance to it. Another approach emphasizes the press and society interacting. This paper analyses rumours spreading through East Java in October and November 1998, which held that ‘ninjas’ were targeting traditionalist Muslims, their leaders, preachers and the whole community. The author argues that these rumours developed through the interplay of the newspapers and local gossip.