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"Cultural heritages are things from the past, which are valued by communities in recent time as part of their nation?s culture. In reality, among the community members there are problems that arise as a result of diverse perceptions, due to the fact that each perception is based on own interests as is the case with the Site of Sangiran. On the one hand, the Government, as part of the present community, has an idealistic orientation towards the Site of Sangiran as a cultural heritage which unquestionably needs to be protected for the purpose of scientific knowledge and national identity. The local people around Sangiran Site, on the other hand, consider it as their ancestors? area which possesses valuable contents and advantages to improve their economic condition. This conflict and the consequences (fossil protection on the one hand and fossil trade on the other) have so far not been resolved. Meanwhile, the destruction of the Site of Sangiran as the World Cultural Heritage No. 593 is still continuing."

"A Baduy community in general is still bound by the traditional rules (pikukuh). One of the pikukuh said lojor teu meunang dipotong, pendek teu meunang disambung, which means ?what is long might not be cut off, what is short might not be connected?. The implicated meaning pikukuh is that which does not change something or anything, or does not accept what is available without increasing or reducing what is available. This also includes not to accept modern goods or goods made in factories. The inner struggle of Baduy Luar is between on the one hand trying to preserve the customs of theirs ancestors, but on the other hand trying to follow the development in modernity and in their environment. This is reflected in issues related to health. If a Baduy falls ill, the dilemma is to choose between modern medical treatment that increasingly is easily accessible with the consequence to violate the local tradition, or to use the traditional herbs of which the local knowledge is decreasing with the consequence that is more difficult to get this kind of therapy."

"In this essay we present three case studies of Peru, Jamaica and Indonesia to illustrate the use of the concept of race in daily life in relation to labour, popular culture and beauty respectively. These cases demonstrate how the use of the concept of race changes in the transition from a colonial into a postcolonial setting, depending on the role of the state and nation building. In Peru, we see a clear continuation of racialized thinking; thinking and speaking in terms of ?race? is still the norm. In Jamaica we find a process of inversion: the concept of race is maintained as a frame of societal analysis, but blackness is revalidated and has become a prerequisite for national and cultural belonging. In Indonesia racialized categorizations have disappeared almost completely as "race" has become subjected to the development rhetoric, which just allows limited space for ethnic manifestations. However, discrimination on other rhetorical basis, such as non-citizenship, remains."

"Place has certain connotations that are involved in shaping the identity of an individual or a community. Due to the importance of place or location in identity formation, Cultural Studies has its own area of analysis focusing on the understanding of place, which is cultural geography. Peter Jackson (1989: 23, quoted by Giles and Middleton 1999: 104) defines cultural geography as a study on how cultures are constituted by social practises occurring in certain contexts which are influenced by historical and geographical factors. The discussion of artistic works centred on the role of place in identity formation becomes an interesting analysis. This research focuses on Rudi Soejarwo?s film Mendadak Dangdut ('Suddenly Dangdut'). The film?s setting is a densely populated district in Jakarta. As the plot centres around this setting, an analysis of how place influences the identity formation of the film?s main character becomes significant. The research is made using approaches in cultural geography, along with two key concepts in Cultural Studies, which are identity and representation. It is aimed at finding a new consciousness as to how urban context, especially that related to an understanding of place, takes part in the formation of identity of individuals and communities."

"The urban space offers more challenges to the female self. Two motion pictures,Lost in translation (2003) and The good girl (2002), depict the issue of gender andspace by conveying the city as prison for the female characters. This articleanalyses the urban space and argues that in the two movies, the female charactersstruggle and eventually create meaning in the urban room. Applying feminismand urban geography in analysing the position of female characters within thecity, the paper finds that the two films offer their perception on, and solutions to,the imprisonment of women by the urban environment which is stereotypicallymasculine."

"Teks sejarah berbeda dengan teks sastra. Teks sejarah menceritakan apa yang benar-benar terjadi di masa lalu sementara teks sastra tidaklah demikian. Oleh karena itu, sejarawan sering menghindari penggunaan teks sastra dalam penelitian mereka. Saya berargumen bahwa teks sastra dapat menambahkan dimensi lain pada wawasan sejarah, yang tidak ditemukan dalam dokumen sejarah. Analisis puisi Jawa berjudul Repen Ripangi dari abad kesembilan belas menunjukkan bahwa teks ini, selain memberikan laporan yang sangat menarik tentang pendamaian ideologis seorang reformis muslim, juga membuka jalan bagi penulisnya dalam menyuarakan kritiknya terhadap kekuasaan kolonial Belanda."

"This article is a literary analysis on Aleksandra Mikhailovna Kollontai? Vasilisa Maligina (1923) by using a feminist approach. Issues on masculinity are the focus of the analysis. The main argument of this article is that through the main character of this story - Vasilisa Maligina - Kollontai tried to expose the new image of Russian women by reconstructing the concept of Russian traditional masculinity in Russian society under former Uni Soviet communist government based on patriarchal culture."

"Dialek Melayu yang dipakai para pendatang asal Maluku Selatan di Belanda ini memperlihatkan rangkaian demonstrativa dan endofora yang tidak ditemukan dalam bahasa Indonesia baku. Makalah ini mengkaji semantik dari rangkaian unsur deiktik tersebut dalam kerangka linguistik kognitif dan menjelaskannya sebagai sesuatu yang muncul dari bahasa ibu penutur, dengan mencontohkan bahasa Meher dan Leti. Makalah ini ditutup dengan mengaitkan penemuannya dengan bahasa Melayu Tangsi yang diduga adalah nenek moyang dari dialek Melayu yang digunakan pendatang Maluku di Belanda. Dinyatakan bahwa pencarian asal-usul dialek turunan Melayu Pijin sejenis ini hanya bisa dilakukan dengan berfokus pada makna yang disampaikan lewat konstruksikonstruksinya."

""Urak Lawoi" yang berarti "orang laut" adalah nama suku nelayan pengembara laut yang tersebar di Pulau Phuket (Thailand) dan Kepulauan Adang di sebelah selatannya. Bahasa mereka yang juga dikenal dengan nama Urak Lawoi? merupakan sebuah varietas Melayu yang khas. Dari pemeriannya yang ada tampaklah bahwa bahasa itu menyimpang dari varietas Melayu di daratan Thailand Selatan dan di semenanjung Malaysia. Dalam artikel ini direkonstruksikan perubahan bunyi dalam urutannya yang diakronis, yang telah memberikan wujud khas pada kata-kata leksikal Urak Lawoi? itu. Yang menonjol dalam hal itu adalah dua perubahan bunyi yang mengingatkan bahasabahasa di Kalimantan Barat dan Serawak, yaitu hilangnya letupan bersuara setelah konsonan nasal di dalam morfem (*-mb- > -m-, dan seterusnya), dan penggantian nasal pada akhir kata oleh konsonan tak bersuara yang homorgan (*-m > -p, dan seterusnya)."

"The construction of the next imagined-village as a part of the next imagined-Indonesia evokes the need of a new genre on embedding the culture of development and the culture of civil-village. The article presents an ?Until-Where? genre (on where the aims of development are reached). In the genre, praxis orientation becomes a context of both cultural analysis and social structure. The deconstructive critique of the culture of development is focused on Kantian humanism, evolutionism and development planning, the politics of space, and capitalization on village development.Co-articulation between the culture of development (which has the tendency for uniformity) and the culture of civil-village (which has the tendency for variation) is constructed, firstly, on toleration between the stake-holders for social transformation. Then the article proposes ?Praxis of Familiation?, i.e. imagination on the family structure as a translation process for external influence. Focused on the lower stratum, the familiation should be used to empower the lowest one."