Context is important for the sake of understanding. This is especially important for museums in order to become a space that benefits societies and contributes to questions and challenges posed by...Show moreContext is important for the sake of understanding. This is especially important for museums in order to become a space that benefits societies and contributes to questions and challenges posed by the modern world. The importance of teaching people about other cultures is to make them understand each other and where in their differences they are alike. Where ignorance stands at the base of indifference and conflict, conversance can instigate understanding and respect. This thesis is centred around an object from the collection of the Wereldmuseum in Amsterdam; a hood made by the Ashaninka of the Rio Ene valley on the eastern slopes of the Peruvian Andean mountains. The research aims on the one hand to understand the object and its original context, which includes a species identification of the floral and faunal species represented on the object. On the other hand this research aims at understanding the object’s museal history and the role of the museum in provenance related questions.Show less
Between 1943-65, James Puthucheary was caught up in a regional wave of anti-colonial politics. In 1943 he would join Subhas Chandra Bose's Indian National Army before returning to Malaya in 1948...Show moreBetween 1943-65, James Puthucheary was caught up in a regional wave of anti-colonial politics. In 1943 he would join Subhas Chandra Bose's Indian National Army before returning to Malaya in 1948 where he became involved in the Anti-British League, the University Socialist Club and the founding of the People's Action Party. He was detained for a second time between 1956-59 and after his release went on to work within the PAP government on issues of economic development, before leaving politics to turn to the study of Law. After his banishment from Singapore in 1963, he went on to support Malaysia through the Malaysian Afro-Asian Peoples’ Solidarity Organisation. Puthucheary was an anti-colonialist, a socialist, a trade unionist, an economist, an intellectual and a figure who was linked to global anti-colonial networks. Drawing upon a greater focus on global networks of decolonisation and the intellectual history of decolonisation, this thesis uses Puthucheary's political and intellectual trajectory as a lens through which to highlight the more complex ways in which anti-colonialism was being thought out in Malaya. In particular it highlights Puthucheary, and others around him, at the intersection of the rise of Afro-Asianism and of debates on the national question in Malaya which drew upon broader communist and socialist thought. Here questions of decolonisation intersected with questions of class, communalism and economic development. This thesis goes on to highlight how debates on the national question came to shape engagement with Afro-Asian networks.Show less
In deze scriptie onderzoek ik of er continuïteit dan wel discontinuïteit bestaat in de beeldvorming over de islam in Nederland in de periode 1900-2000. Aan de hand van een analyse van...Show moreIn deze scriptie onderzoek ik of er continuïteit dan wel discontinuïteit bestaat in de beeldvorming over de islam in Nederland in de periode 1900-2000. Aan de hand van een analyse van krantenartikelen zal ik de beeldvorming over de islam in kaart brengen. De islam is door de eeuwen heen gebruikt om verschillen tussen Nederlanders en buitenlanders aangegeven. In een tijd dat grenzen steeds meer vervaagde vertaalde dit zich in het benadrukken van culturele en maatschappelijke verschillen tussen de autochtone Nederlanders en de nieuwkomers in Nederland. Het schrikbeeld van de islam zou vanaf dat moment steeds vaker op de voorgrond treden. Is dit een nieuw fenomeen of is de islam altijd al gebruikt om een verschil te verduidelijken? Met andere woorden: is er sprake van continuïteit of discontinuïteit in de Nederlandse beeldvorming over de islam? Moet de beeldvorming waarvan Janmaat, Fortuyn en Wilders gebruikmaken, in deze lange traditie geplaatst worden? Om continuïteit of discontinuïteit aan te kunnen tonen is het belangrijk om allereerst beeldvorming te bespreken. Vervolgens de relatie van Nederland met de islam aan de orde komen. In drie periodes zal worden gekeken naar continuïteit of discontinuïteit van de beeldvorming over de islam in de vorige eeuw. Deze periodes worden in drie aparte hoofdstukken besproken. De eerste periode heeft betrekking op de jaren 1900 tot en met 1918. De tweede periode beslaat de jaren 1955 tot en met 1965. De laatste periode betreft de jaren 1985 tot en met 1995. Pas dan kan er antwoord gegeven worden op de vraag of er sprake is van continuïteit of discontinuïteit bij de Nederlandse beeldvorming over de islam.Show less
