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"Vaishnava sadhu. Arya Samajist. Buddhist monk. Hindi nationalist. Communist. These are the identities Rahul Sankrityayan (1893-1963), born a sanatani Brahmin, donned during the early 20th century. Widely known in the field of Buddhist studies and Hindi literature, Sankrityayan was also a prolific writer whose varied ideological stances have baffled his critics and admirers alike. While several works have tried to analyse Sankrityayans life through the lens of these identities, few have delved deep into the ambivalence that marked his thoughts and writings as he shifted his allegiance between these identities. A Freethinking Cultural Nationalist takes, as its starting point, the insight that Sankrityayans personality was a product of the Indian renaissance period, and situates his life and work critically within the wider framework of his times. By exploring the thread that held together the different aspects of his personality, it presents a multifaceted picture not just of the man, but of India itself. Alaka Atreya Chudal focuses attention on Sankrityayans affiliation to the Arya Samaj, his contributions to Buddhist studies, his efforts to enrich Hindi literature and support Hindi nationalism, and his adaptation of Marxism to the Indian context, in other words, a whole lifes work, in which each of the elements fructifies the others. A separate concern is to delineate how Sankrityayan made his influence felt beyond Indias borders, in neighbouring Nepal."

"I chose to do fieldwork among the Sasak of Lombok, Indonesia, and to study aspects of ritual. Many idioms of experience which have repercus¬sions in everyday life frequently are expressed most clearly in a ritual¬ized context. I focussed my research wherever possible on the language of ritual and on explicitly ritualized forms of language as symbolic media that provide structural continuity to social interaction. However, in order to understand exactly what ideas were being expressed in ritual form, and why and how, it was necessary to gather considerable sociocultural material as background. This background occasionally came to overshadow the ritualized behavior that was the original focus. The rea¬sons for this were clear, though, because the example of ritualized be¬havior and language I had selected to analyze, bau nyale, was one which exemplified, articulated, and even paralleled conditions found in the more general cultural context.' Ritualized events that were less spec¬tacular visually and which involved little or no explicitly structured speech, or even silence--normal courting or elopement, for example--actually had more radical consequences for everyday social life than did bau nyale; but together they all formed a single complex of thought cen¬tered on the fundamental issue of the nature of social relations. Ritual¬ized events often attract attention because they are unusual and dramatic,"

"Fenomena pelanggaran lalu lintas yang dilakukan para pengendara sepeda motor di jalan raya Jakarta merupakan suatu pola perilaku kebiasaan yang dibiasakan, dilakukan secara berulang-ulang dan terjadi setiap hari, sehingga membentuk sebuah budaya menyimpang. Kemudian, di lain hal fenomena pelanggaran lalu lintas juga dilihat sebagai kondisi demoralisasi, yang di artikan sebagai bentuk terjadinya penurunan terhadap nilai-nilai, moralitas dan norma di masyarakat. Dimana, masyarakat dalam hal ini paham dengan aturan dan hukum yang berlaku, namun, peraturan tersebut tidak diamalkan dengan baik dalam kehidupan seharihari. Tesis ini mencoba menjelaskan bagaimana cultural criminology melihat fenomena perilaku pengendara sepeda motor dalam dimensi crime in everyday life dan crime as culture. Metode yang digunakan dalam penelitian ini adalah analis visual kriminologi yang dikembangkan oleh Cecil E. Greek dengan menampilkan gambar/foto terkait pelanggaran lalu lintas yang dilakukan pengendara sepeda motor. Kesimpulan dari tesis ini adalah perilaku pengendara sepeda motor dalam hal ini hadir sebagai bentuk fenomena kejahatan dalam kehidupan sehari-hari (crime in everyday life), dan fenomena kejahatan dan budaya (crime as culture).

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The phenomenon of traffic violations made by motorcyclists on the road Jakarta is a pattern of behavior that is accustomed habit, done repeatedly and happen every day, so as to form an aberrant culture. Then, in another case of traffic violation phenomenon is also seen as a condition of demoralization, which is interpreted as a form of the decrease to values, morality and norms in society. Where, in this case the people familiar with the rules and laws that apply, however, the rules are not well practiced in everyday life.

This thesis tries to explain how cultural criminology see motorcyclists behavioral phenomena in everyday life dimension in crime and crime as culture. The method used in this research is a visual analyst criminology developed by Cecil E. Greek to display an image / photo related traffic offenses committed motorcyclists. The conclusion of this thesis is the behavior of motorcyclists present in this case as a form of crime phenomena in everyday life (crime in everyday life), and the phenomenon of crime and culture (culture as crime)."

"In this thesis, I would like to examine the adjustment process of new Jewish immigrants to the United States, and New York City in particular, during the Progressive Era (188Os to 1920). I intend to examine this process in the context of various theories, and the historical reality, of the establishment of American national ethnic patterns. I want to describe what long and arduous journey American ethnic groups had to lead toward the establishment of national ethnic patterns. The journey they passed through was always filled by cultural prejudice. On the other hand, it is also filled by the sensible attempt to overcome the problem of ethnicity. American society was a heterogeneous one in which consisted of immigrants and their descendants who came from various parts of the world. On one side, the heterogeneity of American society had caused the forming .of Cultural Pluralism. However, on the other side, the major part of American society- especially White Anglo Saxon Protestant- tried to assimilate the never-ending waves of new immigrants. The waves of immigrants before industrial period or during the year of 1800s to 1880 were mostly from West and North Europe. Therefore, in about three centuries, Anglo-Saxon values and cultures embedded firmly in American society. The White Anglo-Saxon Protestant (WASP) values were used as a model to assimilate the non-WASP. The WASP values were regarded as the real American ones and stood above stratified structure of other ethnic groups. Jewish ethnic was one of American ethnic groups who had settled in America since colonial period. The adjustment process of the old immigrants- those who came before industrial period of 1880 to 1920- did not create any serious problem. However, the great migration of new Jews- who came during industrial period- created a serious problem of adjustment process. Jewish principle of material pursuit was similar to that of Puritan society, the ancestor of American people. The middle class ethics possessed by the Jews were practiced without any obstacles in the land of America. That's why Jewish identity was always referred to the achievement of material success. By practicing middle class ethics, Jews of America achieved economic success. The economic stability was the important factor in establishing their strong social position in society. Their success in the economic sector enabled them to support other sectors, such as the founding of Jewish synagogues and schools, and other sectors that strengthened the identity of Jews. On the other hand, the success of Jews forced them to assimilate to American life and accept American values, especially when they want to succeed in dealing with their customers. Thus, they had to learn to speak English and wear suits, to learn and practice American cultural values. On the other hand, Jews strengthened their ethnic identity, but on the other they were influenced by Americanization process and more or less accepted American values. The adjustment that I describe in this writing is not the process of the adjustment itself, but the adjustment through four institutions that played an important role in the process. The four institutions of social and cultural life, religion, economy, and education were the factors that would describe and support Cultural Pluralism model. "