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"ABSTRAKThe dissertation discusses various documents on Java collected in Siku Quanshu (Complete Library of Four Treasures). The documents used as the sources of this study are the ones with complete pictures and strong narration on Javanese recorded from Han Dynasty (206 bc?220 ad) to Ming Dynasty (1364?1644) in order to reveal what kind of historical knowledge or historical information is delivered by Chinese historians in general and what kind of point of view is used by historians to deliver the notes about Java. Through analytical reading, the readers will find that historians paid attention to three issues: the relationship between China and Java, the condition of Javanese kingdoms and their culture, and the Java land natural resources. People of China regard their country as an ancient country with long history of remarkable civilization which located in the centre of the world. The awareness of how important is their country, indirectly influences the historians? points of views. The texts analyzed indirectly prove that some areas on Java are culturally left behind and the countries beyondChina, including Java, are the barbaric ones obliging their people to submit or pay tributes to the Kingdoms of China"

"The present article departs from the inherent problems of grasping the voice ofthe subaltern other in a colonial context. While postcolonial theoreticians haveoccasionally spoken pessimistically about the possibilities of reconstructing theagency of dominated categories of non-Westerners, recent research on earlySoutheast Asia has on the contrary envisaged new lines of inquiry throughan ingenious use of the extant sources, preferably through interdisciplinarycommunication. But can we use the colonial archive in order to highlight socialhistory in non-literate societies such as those of eastern Indonesia where thecolonial texts do not resonate with the indigenous ones? This article scrutinizesmaterials from the VOC (Vereenigde Oost-Indische Compagnie) post in Kupang(1653-1800) in order to find data usable for such a history. It is argued thatletters, reports, legal minutes, diaries, etcetera. have a good potential due to theregularity and minute detail of the record."

"This paper aims to show the dynamics of the Indonesian ? Malaysian border area in Sebatik Island, East Kalimantan, Indonesia. Take into account as a background is the territorial dispute between Indonesia and Malaysia over the Ligitan and Sipadan Islands which were awarded to Malaysia by the decision of the ICJ (International Court of Justice) in 2002, which was followed by the dispute over the Ambalat sea block in 2005. Sebatik Island is geographically very strategic since it faces the disputed areas. Therefore the concerns of the Indonesian state with regard to the island pertain to issues of nation-state sovereignty and territorial security, which she tries to safeguard through intensive campaigns. Research conducted in Sebatik in 2009 showed how people willingly reinforced the state by incorporating its programs, despite their ambiguous position as people in a border area, which support they used subsequently in negotiating with the state for their own local purpose."

"Punk adalah gerakan sosial budaya, yang diekspresikan melalui media musik. Nya Penampilan di Inggris dan Amerika Serikat ditandai oleh kehadiran band-band seperti Sex Pistols, The Clash, dan The Ramones pada 1970-an. Penampilan Punk di Jakarta ditandai dengan keberadaan band Vacant dan The Stupid di Jakarta akhir 1980-an. Musik punk di Jakarta terus berkembang karena mereka menjadikan musik sebagai media untuk mengkritik pemerintah. Ada satu band punk di Jakarta yang di awalnyakelahiran dengan personil yang sama sering menggunakan nama Anti ABRI (AA) dan Anti Militer (SAYA). Pada tahun 2001 mereka mengubah nama band menjadi Marjinal. Dalam penelitian ini menggunakan metode Sejarah yang terdiri dari tahapan heuristik, kritik, interpretasi, dan historiografi menggunakan ilmu sosiologi pendukung dari Piotr Sztompka tentang sosiokultural gerakan dan Ilmu Hermeneutik dari Gadamer untuk menganalisis lagu dari Marjinal. Marjinal dengan Komunitas Taring Babi memiliki tiga karakteristik yang diidentifikasi sebagai punk, yaitu dari gaya berpakaian, musik, dan kegiatan kelompok. Dampak yang lebih luas dari Marjinals terlihat pada tahun 2008 dengan munculnya Komunitas Peccary di Kalibata, Jakarta Selatan dan dalam perkembangan selanjutnya mereka membentuk band punk bernama Crewsakandi 2009.

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Punk is a socio-cultural movement, which is expressed through music media. His performances in the United Kingdom and the United States were marked by the presence of bands such as Sex Pistols, The Clash, and The Ramones in the 1970s. Punk performances in Jakarta are marked by attracting the band Vacant and The Stupid in Jakarta the late 1980s. Punk music in Jakarta continues to grow because they make music as a medium to criticize the government. There was one punk band in Jakarta at the beginning births with the same member often use the names Anti ABRI (AA) and Anti Military (ME). In 2001 they changed the bands name to Marginal. In this research, the History method which consists of heuristic, criticism, interpretation, and historiography stages uses supporting sociology from Piotr Sztompka about the sociocultural movement and Hermeneutic Science from Gadamer to analyze songs from Marginal. Marginal with the Pig Taring Community has three characteristics that are preferred as punk, namely from the style of thinking, music, and group activities. The wider impact of the Marjinals was seen in 2008 with the change in the Peccary Community in Kalibata, South Jakarta and in subsequent developments they formed a punk band called Crewsakan in 2009"

"Nation as a cultural-psychological phenomenon is best understood in terms of how a sense of nationhood operates in order to construct social identities or a social imagination about the modern nation-state (Anderson 1983). The forging of nationalism as a national identity cannot be seen in isolation ofthe rise of modernization and industrialization (Gellner 1987). Although the nation appears to be a modern phenomenon, Smith (1991) stresses that every nation preserves its own past historical artefacts, narratives, and symbols for present-day needs. This model needs to be elaborated further as it is insufficient to understand how a sense of nationhood operates among borderlanders of a state. This paper relates the story of Kalimantan?s Iban borderlanders who are officially registered as Indonesian subjects but live on the dividing line between two countries. This makes them appear to be ambiguous subjects who are torn between the two different historical timelines of British and Dutch colonial history (as well as postcolonial Malaysian-Indonesian history). They are marginalized in every aspect and are the forgotten subjects in the history of the broader picture of Indonesia?s so-called nationalism project. The explanation is twofold. The first explains how identity is constructed as multi-layered historical narratives involving local and national cultures, and second, how transnational borderlanders give meaning to nation as narrative. The primary data for this article were collected in 2002 through a series of interviews in the village of Benua Sadap, an Iban settlement on the Batang Kanyau River, close to the West Kalimantan (Indonesia) and Sarawak (Malaysia) borderline."

"ABSTRAKDi antara beragam fabel yang tersebar di Indonesia, salah satunya ialah fabel Dayak Bakumpai. Fabel Dayak Bakumpai secara tidak langsung mempresentasikan nilai-nilai budaya luhur masyarakat Dayak Bakumpai. Pemahaman tentang kehidupan sosial, kearifan, dan kebijakan masyarakat Dayak Bakumpai dapat dipelajari melalui tokoh dan karakter binatang-binatang dalam fabel Dayak Bakumpai. Fabel Dayak Bakumpai ini sejogjanya harus dipertahankan keberadaannya, agar tetap lestari. Tulisan ini secara ringkas mendeskripsikan representasi kehidupan sosial masyarakat Bakumpai dalam fabel Dayak Bakumpai. Metode yang digunakan adalah deskriptif kualitatif dengan teknik catat, wawancara, dan studi pustaka. Hasil analisis memberikan gambaran singkat mengenai representasi kehidupan sosial masyarakat Dayak Bakumpai dalam fabel Dayak Bakumpai."

"Local Wisdom, Local Knowledge dan Local Genius masyarakat sudah ada di dalam kehidupan masyarakat semenjak zaman dahulu mulai dari zaman prasejarah hingga saat ini. Kearifan lokal berdasarkan pengetahuan dan kecerdasan lokal bersumber dari nilai-nilai agama, adat istiadat, petuah moyang kita atau budaya setempat yang beradaptasi dengan lingkungan di sekitarnya. Adanya globalisasi merupakan konsekuensi di sekitarnya. Adanya globalisasi merupakan konsekuensi majunya ilmu pengetahuan dan teknologi yang berdampak pada sendi kehidupan masyarakat dalam berbangsa dan bernegara, bila tidak disertai dengan nilai etika dan spiritualitas yang baik, akan merusak moral dan budaya masyarakat yang ada di Indonesia dalam skala mikro yang pada akhirnya akan hancur dan runtuhnya kehidupan berbangsa dan bernegara dalam skala makro. Keanekaragaman etnis, agama, adat istiadat, kebiasaan, bahasa daerah dan lainnya di Indonesia yang tumbuh dan berkembang sebagai nilai-nilai yang mengakar atau membumi dalam kelompok-kelompok masyarakat sebenarnya merupakan modal dasar, sekaligus kekuatan untuk menjadi bangsa yang besar."

"ABSTRAKLocal Wisdom, Local Knowledge dan Local Genius masyarakat sudah ada di dalam kehidupan masyarakat semenjak zaman dahulu mulai dari zaman prasejarah hingga saat ini. Kearifan lokal berdasarkan pengetahuan dan kecerdasan lokal bersumber dari nilai-nilai agama, adat istiadat, petuah moyang kita atau budaya setempat yang beradaptasi dengan lingkungan di sekitarnya. Adanya globalisasi merupakan konsekuensi di sekitarnya. Adanya globalisasi merupakan konsekuensi majunya ilmu pengetahuan dan teknologi yang berdampak pada sendi kehidupan masyarakat dalam berbangsa dan bernegara, bila tidak disertai dengan nilai etika dan spiritualitas yang baik, akan merusak moral dan budaya masyarakat yang ada di Indonesia dalam skala mikro yang pada akhirnya akan hancur dan runtuhnya kehidupan berbangsa dan bernegara dalam skala makro. Keanekaragaman etnis, agama, adat istiadat, kebiasaan, bahasa daerah dan lainnya di Indonesia yang tumbuh dan berkembang sebagai nilai-nilai yang mengakar atau membumi dalam kelompok-kelompok masyarakat sebenarnya merupakan modal dasar, sekaligus kekuatan untuk menjadi bangsa yang besar."