Art as Politics: Re-Crafting Identities, Tourism, and Power by Kathleen M. Adams

By Kathleen M. Adams

Art as Politics explores the intersection of artwork, identification politics, and tourism in Sulawesi, Indonesia. according to long term ethnographic study from the Eighties to the current, the e-book bargains a nuanced portrayal of the Sa'dan Toraja, a predominantly Christian minority crew within the world's so much populous Muslim nation. Celebrated in anthropological and tourism literatures for his or her striking conventional homes, sculpted effigies of the lifeless, and pageantry-filled funeral rituals, the Toraja have entered an period of speeded up engagment with the worldwide economic climate marked through on-going struggles over id, faith, and social relations.

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Additional resources for Art as Politics: Re-Crafting Identities, Tourism, and Power in Tana Toraja, Indonesia (Southeast Asia: Politics, Meaning, and Memory)

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My graduate school classroom training had also not prepared me for the mental and emotional exhaustion of fieldwork. From dawn until late at night I participated in local events and gathered data. Consequently I was perennially behind in typing my field notes. Fearful of disturbing my Toraja sister and the female household helper 66 with whom I shared a room, I took to writing my field notes in longhand by my dim and often-flickering flashlight. As the household slept, and rice paddy crickets chimed, I huddled under my warm bedcovers, scrawling in my notebooks.

Smiling broadly, my host noted that he, too, had contributed to this “fine book” and showed me where his name appeared in the dissertation. A few days later Losmen Lina’s location in the heart of Rantepao began to wear on me. Tiring of the ever-present engine roars and street noises, I moved to a quieter home-stay overlooking the rice fields at the edge of town. ” From my preparatory readings, I knew that Crystal had been one of the first American anthropologists to conduct extensive research in figure 2.

Inevitably, some Dutch missionaries routinely juxtaposed “heathen” or Christianized Torajas against coastal Muslims such as the Bugis, fueling emergent local perceptions of ethnic difference in subsequent years (Bigalke 1981:138–143). Soon after they arrived in the Toraja highlands in 1913, Dutch missionaries from the Gereformeerde Zendingsbond began emphasizing education. 7 In their first decade in the highlands, the Dutch missionaries relied largely on Christian gurus (teachers) 8 from elsewhere in Indonesia, particularly Ambon and northern Sulawesi.

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