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"ABSTRACTThe history of the Banda Islands is revealed in material and immaterial heritage which can still be narrated, visited and experienced today. Using the technological tools available in the Digital Humanities, this paper proposes a project to create a virtual interactive platform in which documents and stories related to the colonial past can be gathered. Tools like crowd-sourcing and crowdmapping can be used to establish this archive from the bottomup, creating a platform allowing both the former colonizer and colonized to reflect on the past. Moreover, it will provide scholars with a source of information to revisit the history of the Banda Islands. This particular history is part of the current public debate in the Netherlands regarding the colonial past, moreover, it is central to the narrative concerning the ongoing conservation efforts to prepare the islands heritage to become an UNESCO World Heritage site for Indonesia."

"History is a representation of the past based on (written) knowledge which has been passed on from one generation to the next, with a preference given to written sources from a Eurocentric tradition. However, written sources about (former) colonial territories are a product of the colonial system in which they were produced. Acknowledging the biases in these archives, therefore, opens the way for acceptance of other forms of knowledge which were previously deemed “not objective” in Eurocentric historical disciplines. This paper presents several examples from the Banda Islands in Maluku province in Indonesia to attest that, by placing contemporary perceptions of the past and local reiterations of history on an equal pedestal as colonial documentation, we can work towards a more decolonial practice of writing histories. In the case of the Banda Islands, this means a shift from a colonial Eurocentric perspective of its history towards a narration of the past which honours the Bandanese heroes, religion, and resilience."

"As an island community, the culture of the Bandanese is closely linked to their natural maritime environment. Not only is fishery the main source of income for many Bandanese, their cultural practices also include the creation of traditional boats and songs which tie the people, their environment and history together. These boats, locally referred to as belang or kora-kora, feature symbolic decorations and take part in an annual competition in which competing villages chant about their oral stories, known as kabata. Before this performance, various sacred locations, keramat, are honoured and a ceremony is held at the traditional house in which special bamboo poles play a central role in the performance of the cakelele warrior dance. This article highlights how nature plays a significant role in the traditional practices of the villages in the Banda Islands and illuminates certain passages from kabata in which Bandanese nature is honoured in song."

"Komunitas Lonthoir masa kini yang menetap di Kepulauan Banda terdiri dari penduduk dengan asal usul historis yang berbeda satu sama lain. Walau demikian, mereka mampu untuk menyatakan suatu identitas diri berdasarkan karakteristik lokal yang sangat kuat. Dalam tulisan ini penulis mengkaji suatu dimensi yang penting dari situasi tersebut. Dengan memfokus pada 'praktek sakral' ('sacred practice') di Lonthoir, penulis memperlihatkan bahwa aktivitas tersebut mewujudkan suatu tatanan moral dengan sangsi supernatural. Tatanan moral ini secara efektif melarutkan setiap perbedaan di antara gagasan-gagasan religi dan adat melalui reproduksi dari sosialitas lokal, dan suatu perasaan yang hidup mengenai 'tempat' (a lived sense of place). Penulis menyatakan bahwa istilah-istilah seperti 'sinkretisme' (syncretism) atau 'agama sinkretik' (syncretic religion) tidak bermanfaat dalam memahami proses yang kompleks ini. Lagipula, di samping menyebabkan adanya suatu visi dikotomi dari modern dan tradisional, 'sinkretisme' mengekalkan suatu gagasan murni tentang kebudayaan yang acap kali menemukan ekspresinya dalam wacana 'kesukubangsaan'. Penulis mengajukan istilah 'bricolage' sebagai suatu alternatif yang memungkinkan untuk memahamidinamika dari identifikasi lokal."

"The historiography of Banda has paid little attention to the existence of women. Stories involving women are mainly about romance, family, and suffering. In reality, the existence of “Mama Lima” (groups of five women) is very strong in the Banda tradition (adat). They are the carriers of knowledge and tradition, a consequence of matriarchy. They determine the content and implementation of adat ceremonies like Buka kampong, forming the set of social norms and customary law of the community. Mama Lima groups are a living example of women throughout the ages who have played a significant role in welfare, the environment, religion, spiritualism, education, and nature. This article discusses the position of women in Banda from its colonization in 1609: defending their land, customs, and descendants, to this day. The results show that Banda women have been practising gender equality for centuries, passing their functions on to the younger generation, and have become an example for all Bandanese today."

"As colonial Indonesia never was intended to be a “settler colony”, many Dutch citizens spent only a certain period of their lives there before returning to the Netherlands. However, there were also Europeans, many with Asian-European roots, who had called the colony home for generations and were forced to leave that home after 1945. All these different types of colonial migrants were displaced and maintained, built and reinforced their relations with the country (whether it was the colony or the “motherland”) they had left. This transnationalism (or, as I argue here, imperial orientation) took shape not only legally or relationally but also experientially (D. Ip, C. Inglis, and C.T. Wu 1997). In this article I show how, in both the colonial and post-colonial periods, objects helped European colonial migrants establish and maintain social relationships. Objects shaped identities and people’s status; bolstering increase migrants’ sense of “a continuous transnational self and identity”, a feeling of home, but also feelings of displacement. "