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"Multicultural society as a way of being-with-others needs a certain form of public reasoning. Unfortunately, the current yet dominant form of public reasoning is infiltrated by biases from occidental culture. This mode of reasoning does nothing but uproot participants from their cultural identity for the sake of universal consensus. Multicultural society, however, consists of identities which are embedded in the individuals? cultural tradition. This sociological fact demands a richer form of rationality that does not deny the multiplicity of cultural values and embedded identities. We need a form of public reasoning which emphasizes cultural understanding rather than abstract consensus. We might call it a multicultural, contextualized and other-regarding form of public reason."

"Multiculturalism in Indonesia is predominantly concerned with various regional cultures in the country, which continue to exist, and in some cases, to develop andprogress. These cultures meet and interact in the context of a unitary national, Indonesian culture. There are however people who or whose ancestors originate from outside Indonesia, the major ones being Chinese and Arabs. They brought with them the cultures and mores of their lands of origin and to varying degrees integrated them into those of the places they adopted as homes. This article discusses how the Chinese who opted for Indonesian citizenship and nationality, fared and fare in Indonesia?s multicultural society, what problems slowed themin their path, and what lies behind these problems."

"The number of different languages in Europe by far exceeds the number of countries. All European countries have national languages, and in nearly all of them there are minority languages as well, whereas all major languages have dialects. National borders rarely coincide with linguistic borders, but the latter (including dialect borders) mark by their nature also more or less distinct cultural areas. This paper presents a survey of the different language families represented in Europe: Indo-European, Uralic, Altaic, and the four Caucasian language families, each with their sub-branches and individual languages. Some information is given on characteristic structural phenomena and on the status and history of these languages or language families and on some of their extinct predecessors. The paper ends with a short discussion on the language policy and practices of the institutions of the European Union. Europe lacks a language with the status and power comparable to Indonesian in Indonesia. The policy is therefore based on equal status of all national languages and on respect for all languages, including national minority ones. The practice, however, is unavoidably practical: ?the more languages, the more English?."

"Indonesia is a plural society that consists of several hundred ethnic and sub-ethnic groups. One of its generic characteristics is heterogeneity. In the last ten years after the implementation of regional autonomy, we have witnessed the emergence of strong ethnic and religiously flavoured local identity politics in various places in Indonesia that created open and vicious conflicts. This periodical violence exploded especially during the election of district and provincial heads. The intimate relation multiculturalism, with the actual political praxis of everyday life as an alternative to the existing paradigm of the ?homogenization? of nationhood, has not been discussed. I believe it is time to discuss the strategic junctures between heterogeneity, politics of ethnicity (and religion) and multiculturalism as well as their possible realization at the local and national levels in order to find a viable framework for a future Indonesia."

"This article contributes to the discussion on how inter-ethnic relations challenge cultural boundaries, in this case Minangkabau matrilineal-Islamic culture in Padang of West Sumatra, Indonesia. This paper will focus on how Minangkabau people establish relationship with other ethnic groups in Padang, a multi-ethnic city. The paper argues that matrilineal principles (descent and inheritance through the maternal line) and Islam are the defining aspects to be considered by Minangkabau people in maintaining relationship with other ethnic groups. Moreover, there is some interplay between the need to protect Minangkabau Islamic-matrilineal adat in maintaining inter-ethnic relations by Minangkabau people and their assimilation and exclusivity interests."

"This essay looks into the novels of two Indonesian women writers, Perempuan Kembang Jepun (Lan Fang 2009) and Dimsum terakhir (Clara Ng 2006), which depict the struggles of the major female characters in negotiating their ?hybrid? identities amidst the pulls from various opposing forces that try to impose and define their identities. Both works were published in the post-New Order Indonesia, where identity politics seems to dominate the political and cultural realms. Both Lan Fang and Clara Ng try to problematize the rigid and monolithic sense of cultural identity that had been inculcated by the previous regime through its aggressive assimilation policy and imposition of the state ideology of unity. The essay aims at examining different strategies employed by both authors in redefining identity through approaches that see identity as a fluid, non-essentialist, and on-going process rather than a given entity or label that can be simply inscribed on individuals."

"Rewang dalam masyarakat Jawa dikenal sebagai kegiatan bergotong-royong terutama ketika adanya hajatan. Upaya pelestarian rewang sebagai hasil budaya terlihat mulai dari adanya penelitian, hingga produksi film pendek. Namun, apakah makna rewang yang dikenal dalam masyarakat Jawa memiliki pengertian yang sama dari masa ke masa? Penelitian ini bertujuan untuk menunjukkan adanya perubahan makna pada kata rewang dalam masyarakat Jawa. Data dalam penelitian ini diperoleh dari Serat Centhini Jilid 1 (Pupuh 1-29) tahun 1922 oleh H. Buning, dua film pendek Jawa dengan tema rewang tahun 2021 dan 2022, dan wawancara kepada masyarakat pelaku rewang di Desa Sidomulyo, Jember-Jawa Timur pada tahun 2022. Penelitian ini menggunakan metode deskriptif kualitatif dengan teori semiotika Peirce yang dikembangkan oleh Hoed (1994), serta teori perubahan makna Chaer (2009) untuk menemukan adanya perubahan makna dalam kata rewang. Hasil penelitian ini menunjukkan adanya penyempitan makna kata rewang, dari tiga makna yang diasosiasikan dengan kata rewang dalam serat Centhini yaitu ‘pengiring’, ‘teman’, dan ‘perewang’, menjadi satu makna utama yaitu ‘perewang’, sebagaimana dikenal dalam masyarakat Jawa melalui film pendek dan wawancara. Penelitian ini menyimpulkan bahwa bahasa bersifat dinamis dan adanya perubahan makna kata seperti pada kata rewang, dapat terjadi karena perubahan faktor waktu, ekonomi dan perkembangan pikiran dalam masyarakat.

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Rewang in Javanese society is known as a mutual cooperation activity, especially when there is a celebration. Efforts to preserve rewang as a cultural product can be seen from the existence of research, to the production of short films. However, does the meaning of rewang known to the Javanese people from time to time have the same meaning? This study aims to show the changing meaning of rewang in Javanese society. The data in this study were obtained from Serat Centhini Volume 1 (Pupuh 1-29) in 1922 by H. Buning, two short Javanese films with the theme rewang in 2021 and 2022, as well as interviews with the rewang community in Sidomulyo Village, Jember-East Java in 2022. This study uses a qualitative descriptive method with Peirce's semiotic theory developed by Hoed (1994) and Chaer's (2009) meaning change theory to find changes in the meaning of the word rewang. The results of this study show the meaning of the rewang, of the three meanings associated with the word rewang in the Serat Centhini, namely 'accompaniment', 'friend', and 'perewang', one of the main meanings of which is 'perewang', as known by Javanese people through short films and interview. This study concludes that language is dynamic and changes in the meaning of words, such as the word rewang, can occur due to changing times, the economy and the development of thought in society."

"Penelitian ini mengkaji pemertahanan bahasa Madura di Desa Manduro. Fokuspenelitian ini adalah sikap bahasa dan penggunaan bahasa Madura. Penelitian inididasarkan pada teori penggunaan bahasa dari Fishman 1972c dan Greenfield 1972 , dan pemertahanan bahasa dari Holmes 2013 . Metode yang dipakaiadalah kualitatif dan kuantitatif. Data diperoleh dengan menerapkan metodepengamatan langsung, kuesioner dan wawancara. Data dianalisis denganmenggunakan analisis statistik deskriptif dan inferensial. Hasil dari penelitian inimenunjukkan bahwa penggunaan bahasa Madura pada semua ranah masihdipertahankan. Pemertahanan bahasa Madura di Desa Manduro, KabupatenJombang ini ditopang oleh tiga hal penting, yaitu: 1 sikap positif masyarakatManduro terhadap bahasa Madura, 2 bahasa Madura dianggap sebagai pemarkahidentitas kelompok sebagai Oreng Manduro, dan 3 adanya letak pemukimanDesa Manduro yang secara geografis terkonsentrasi mdash;agak terpisah dari letakpemukiman masyarakat mayoritas.Kata kunci: Pemertahanan bahasa, sikap bahasa, dan ranah.

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This research discusses about language maintenance of Madurese language in Manduro Village. The focus of this research is the attitude of language and the use of Madurese language. This research is based on the theory of language use from Fishman 1972c and Greenfield 1972 , and language maintenance from Holmes 2013 . The method used is qualitative and quantitative. Data were obtained by applying direct observation methods, questionnaires and interviews. Data were analyzed using descriptive and inferential statistic analysis. The results of this study indicate that the use of Madurese language in all domains is maintained. The defense of Madurese language in Manduro Village, Jombang Regency is supported by three important things, namely 1 positive attitude of Manduro society toward Madurese language, 2 Madurese language is considered as marker of group identity as Oreng Manduro, and 3 Manduro Village which is geographically concentrated somewhat separated from the location of the majority community settlements.Keywords Language maintenance, language attitudes, and domains."