Manual for Kinship Analysis (1st Edition, 1965) by Ernest L. Schusky

By Ernest L. Schusky

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All that was required for the move from Soepomo’s romantic integralist state of the azas kekeluargaan (family principle: Article 33, 1945 Constitution) to the preman state was for Soepomo’s ‘benevolent father’ to be substituted by a wicked criminal ‘step-father’ – or should that be ‘godfather’? The preman in the preman state The relationship between the preman state and preman themselves is not, however, a simple one. In his study of surveillance and territoriality in Bandung, Barker (1999) has described the overlap between, on the one hand, state-sanctioned security officials in the Indonesian local security (Siskamling)9 system and, on the other, preman.

Habibie moved quickly to accede to some of the demands of the reformasi movement. Freedom of expression and association began to flourish to an extent that had been unthinkable while Suharto remained in power. Now journalists were unsure how to use their new-found freedom when covering situations of violent conflict. What should their role be? Should they take sides and intensify the conflict, or should they play down the influence of primordial elements of ethnicity and religion to avoid worsening it?

If you are going to take something, sure take it, but then don’t murder. Then there were women whose wealth was stolen and other people’s wives even raped by these criminals in front of their husbands yet. Isn’t that going too far? . Doesn’t that demand action? Automatically we had to give it the treatment [in English]. (Suharto autobiography, cited in Siegel 1999: 218) This inhumanity or sadis (sadism) that Suharto attributed to the gali was then matched by the state’s brutality. With the threat established, the law was irrelevant to the state’s right to act.

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