This study aims to examine the history of Islamization missionary in Banyuwangi, Eastern Java from 17th century to 20th century. This study identifies the agent of Islamization, motive, a model of da'wah, as well as narrating the attitude and form of acceptance of the Banyuwangi communities. This study deals with a historical approach to gain the answer to the research questions and uses the primary and secondary data such as archives, oral sources, and some relevant references. The conclusions of this study are; first, the Eastern Java was the last section region of Islamization in Java; second, the collaboration of colonial power and the Kingdom of Mataram played important role in Islamization process; third, the depopulation has direct relation toward Islamization and domination of Java and Madura ethnicity; fourth, the chain of Islamic scientific and teacher-students relationships describe the teacher-student lines of Islamization.

Accessibility toward archaeological remains is a vital component in the Indonesian prehistoric lesson among students. Unfortunately, those archaeological relics are scattered in various places throughout Indonesia. Resources for prehistoric period both for lecturer and researcher are abundant, with resources being collected both on several museum and preservation center. The purpose of this paper is to provide an innovation of learning media through R&D methodological phase onto Bank of Video on social prehistoric life in Sangiran sites as independent learning media. First step is the exploration to gain primary data and the preparation of video’s plot held in Sangiran, Sragen, Central Java. Second phase is development process to validate the draft and limited experiment, in order to deliver “normal” accomplishment. The last process, since several revisions of previous stages, is implementation of media, which average outcome is >80. It elucidates the effectiveness of Bank of Video as learning media.

Some of Indonesian people believe that misfortunes such as illness, death, crop failure, the death of livestock, and divorce is caused by individuals with certain magical power and knowledge-what then called "santet". Together with Lombok and Banten, Banyuwangi is among the areas believed to be the warehouse of witchcraft. Those evil and cheaty trick attached to banyuwanginese talent born, something that supposedly rooted in the myth from the past. Islam as majority religion on contemporary Banyuwangi, condemn those sorcery and witchcraft practices, but rather than disappearing under the mass influence of Islam, Banyuwanginese people pick "santet" as their identities, as shown on their city's tagline "Banyuwangi Kota Santet".

Under colonial rule, native women are double subordinated, both by colonialism, as a colonized objects, and by the patriarchal system. However, it does not hinder the absorption of Western ideas of modernity, particularly among native women. This article aims to describe the absorption and spread of Western modernity values onto native women under colonial rule. This article identifies the social roles, occupations, positions in society, and the influence of modernity received by native women.

This article focuses on the intergenerational memory within families directly implicated by the 1965 anti-leftist violence in Indonesia. Under the culture of impunity, the violence remains at the margins of Indonesia’s history and collective memory, creating taboo and suppressing open talk about the event. However, taking a critical approach, we perceive this social silence as a conscious strategy of survival, rather than a fear of state repression. This strategy implicates the ways memories of violence are transferred to the following generations – when, what and how narratives are delivered or muzzled. It is also silence that actually catalyses the preservation of those memories within the families. Through the lens of the third generations in three different families of survivors, we examine how they undergo and sustain silences and narratives of violence in the family, including how they maintain those memories in the present and for the future. In relation to that, our study supports the prevailing notions that argue against interpreting silence as absence. Instead, these case studies show that in silence, memories of violence seep through what we call fragmented narratives – the incomplete, incomprehensible, irrational and sometimes mythical knowledge or experiences related to 1965 violence. In other cases, silence in the family takes the form of depoliticising figures of the first generation – detaching all their political activities and ideologies from recollection of activism.