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"ABSTRACTThis research examines the parallels between children'sunderstanding about economic reality and the nature ofeconomic information that is available in theirenvironments. Previous studies» conducted mostly within aPiagetian's framework» found that children had a restrictedrange of accounts about economic reality and this wasattributed by cognitive developmental theorists to thechildren’s immature or infantile cognitive structures.This thesis argues that children acquire understanding abouteconomic inequality through social transmission. Piaget haslargely neglected the role of social-cultural factors inchildren's cognitive development» while Vygotsky emphasisesthe social origins of cognition. One set of potentialsources of economic information for children is fairy talesand reading books. It was hypothesised that economicinformation communicated in children's literature waslimited and simplified, and that different cultures werelikely to present different economic ideas. Older and highSES children were predicted to be more stereotyped in theirreasoning about economic issues because of their presumedgreater exposure to» and familiarity with this literature.Three cross-cultural studies were carried out in Britainand Indonesia. In the first study, children aged between 5 to 11 years were interviewed about their understanding ofeconomic inequality. There was evidence that children'srestricted range of accounts of economic reality was areflection of society’s scripts. Analysis of children’sfairy tales and reading books in the second study revealedthat limited and stereotyped information about economicreality was presented in this literature. Parallels betweenchildren*s reasoning about economic reality and the economicinformation communicated in their books were indicated inthe third study.The implications of the research findings were discussed interms of each culture’s idiosyncrasies and in relation toPiaget's cognitive developmental theory as well asVygotsky* s sociohistorical approach."

"Suku Asli di wilayah Riau sudah lama mendapatkan stigma yang melekat pada mereka sebagai masyarakat yang “terbelakang”, “tidak beradab”, dan “tidak beragama”. Adanya berbagai anggapan tersebut secara langsung mendiskreditkan keberadaan Suku Anak Rawa yang selama ini dikenal sebagai kelompok etnis yang sama dengan Suku Akit yang merupakan salah satu Suku Asli di wilayah pesisir timur Riau. Tesis ini ingin melihat hal yang melatarbelakangi kesadaran etnisitas yang muncul sebagai “Suku Asli Anak Rawa” dan berbeda dari Suku Akit. Metode yang digunakan dalam tesis ini adalah metode etnografi dengan wawancara dan observasi partisipatif sebagai teknik pengambilan datanya. Suku Anak Rawa menggunakan narasi asal muasal untuk mengonstruksikan indigenitas mereka. Mereka secara sadar memilih dan mengondisikan indigenitas yang dikonstruksi melalui konseptualisasi leluhur dalam produksi narasi-narasi mereka untuk mendapatkan pengakuan sebagai Suku Asli yang berbeda dari Suku Akit, Suku Hutan dan Suku-suku Asli lainnya di pesisir timur Sumatera.

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Indigenous peoples in the Riau region have long had a stigma attached to them as people who are “backward”, “uncivilized”, and “non-religious”. The existence of these various assumptions directly discredits the existence of the Suku Rawa Anak, which has been known as the same ethnic group as the Akit, which is one of the indigenous peoples in the east coast of Riau. This thesis wants to look at the background of emerging ethnicity as the “Suku Asli Rawa Anak” and is different from the Akit. The method used in this thesis is an ethnographic method with interviews and participatory observation as data collection techniques. The Suku Anak Rawa uses origin narratives to construct their identity. They consciously select and condition their identity which is constructed through ancestral conceptualization in the production of their narratives to gain recognition as an indigenous peoples that is different from the Akit, the Suku Hutan, and other indigenous peoples on the east coast of Sumatra."

"ABSTRAKPangotoeb refers to the traditional tattooing among the Pantaron Manobo of Mindanao, a practice that has not been given a systematic description and analysis before in Philippine or Mindanao studies. After giving a review of early historical and recent reports on this practice, this article provides an ethnographic description of Pantaron Manobo tattooing on the following aspects: (a) the tattoo practitioner (and her socio-symbolic contexts); (b) tools and techniques; (c) variations in body placements; (d) basic designs; and (e) the given reasons why present-day Manobo tattoo themselves. In terms of Philippine tattooing technique, this study highlights the importance of distinguishing three modal hand movements: hand-tapping, handpoking, and incising techniques; this last is unique to Mindanao relative to the rest of the Philippines and perhaps Southeast Asia. This paper also opens a comparative and exploratory cognitive approach in studying Manobo tattooing practice. Calling for a methodological declustering of the study of tattooing from its frequent association with male/warrior identity, this article concludes by selecting a limited set of figures that appears to be an enduring schema underlying Manobo tattooing practice: (a) the central role of the female gender; (b) the unique importance of the navel/abdomen as a tattooing region of the (female) body; and (c) the importance of the ridge-pole (and the house in general) in naming tattoo figures and attributing significances. These appear to be more resonant with many other aspects of Manobo culture to warrant giving this schema a heuristic value for future studies."