This research scrutinizes the effects of colonialism toward the Timorese in Oetimu as depicted in the novel of Orang-Orang Oetimu by Felix K. Nesi. From the perspective of postcolonial criticism, the combination of the invasion of the Portuguese, Japanese, and Indonesian in East Timor leaves changes in social structure and relations among the Timorese. This study aims to unveil from postcolonial view, especially Said, Gandhi, Foulcer and Day, the destructive cultural and social effect, clash of local parties, and hidden colonial power which still exists in the Timorese society. Colonialism in East Timor operated by Portuguese, Japan, and Indonesia brought about physical, social, and cultural conflicts. Portuguese colonialism impacted on the socio-political friction among Timorese and destructive vanishing of their culture. Japanese colonialism left trauma amongst them as physical oppression was often used to have domination over the people. Indonesian invasion also resulted in horizontal conflicts amongst the Timorese. Violence and corrupt culture became new perspective in solving the problems. Presenting the colonial conflicts and destructive cultural effects, the novel voices postcolonial discourse that the effect of colonialism can last long and its ideology of binary opposition and cultural justification of domination in the name of civilization can be reproduced.

This article explores diasporic problems faced by an Indonesian migrant housemaid working in Saudi Arabia, presented in Denny J. Ali's essay poem "Minah Tetap Dipancung" or "Minah is determined to be beheaded" (2012). This article uses diasporic literary criticism and poetry explication to reveal her tricky situation, struggle against oppression, and voice of hope concerning her profession. The analysis shows that Minah experiences disillusionment. She is oppressed, abused, and alienated because of the cultural barrier. However, Minah resists class and gender-based subjugation. Although she is helpless and determined to face the death sentence, she stands for her dignity. This poem also voices the need to redefine the concept of a migrant housemaid. Government and migrant worker stakeholders should set political will for improving the condition of migrant woman workers, especially legal protection, advocacy, and treatment as professional workers free from cultural bias in the destination country. A migrant housemaid is not merely an informal and private worker that the employer can treat as property arbitrarily. This poem advocates redefining her as a professional worker viewed from a broader cultural perspective, protected before the law, and provided with appropriate rights and advocacy. Keywords: migrant worker, diasporic problems, diasporic literary criticism, class-gender subjugation

This article is aimed at describing how the relation between Christianity and colonialism is constructed in The River Between (1965), a novel by Ngugi wa Thiong'o. Using postcolonial approach focusing on the analysis of the characters and conflicts, this study reveals the mutual relation between Christianity and colonialism. Christianity becomes the ideological apparatus to build a colonial myth, doctrine, or perspective, while Christian missionaries gain the colonizers' support from the colonial administrators. Their antagonistic relation can be explored through the natives' re-reading of the Bible to review the colonialism and get rid of the colonial bondage. As postcolonial literature, The River Between offers counter-discourse against colonialism. However, some parts of the text are still slipped in the colonial hegemony.

Artikel ini bertujuan untuk mendeskripsikan pandangan dan sikap penduduk asli (natives) Papua dan Aborigin dan para pendatang baru (new settlers) yang menempati tanah Papua dan Australia terhadap alam dalam puisi Monolog Bumi Terjarah karya Alex Giyai (Papua) dan We Are Going karya Oodgeroo Noonuccal (Aborigin). Pendekatan ekokritik digunakan untuk menganalisis pandangan dan sikap mereka. Orang Papua dan Aborigin memandang alam sebagai entitas yang menyatu dengan mereka dalam relasi religio-magis, sedangkan para pendatang baru memandang alam sebagai komoditas ekonomi yang potensial untuk dieksploitasi demi menghasilkan keuntungan. Melalui dua pandangan tersebut, kedua puisi ini memberikan edukasi dan advokasi tentang pentingnya pelestarian alam dan kritik terhadap perusakan lingkungan.