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"Few things are as interesting to us as our own bodies and, by extension, our own identities. In recent years, there has been a growing interest in the relationship between the body, environment and society. Reflecting upon these developments, this book examines the role of the body in human identification, in the forging of identities, and the ways in which it embodies our social worlds. The approach is integrative, taking a uniquely biological perspective and reflecting on current discourse in the social sciences. With particular reference to bioarchaeology and forensic science, the authors focus on the construction and categorisation of the body within scientific and popular discourse, examining its many tissues, from the outermost to the innermost, from the skin to DNA. Synthesising two, traditionally disparate, strands of research, this is a valuable contribution to research on human identification and the embodiment of identity."

"Skripsi ini membahas proses resiliensi wanita usia dewasa awal terhadap identitasnyaa sebagai anggota dari Komunitas Salafi Ahlus-Sunnah wal Jamaah Masjid Fatahillah, Beji, Depok. Penelitian ini adalah penelitian kualitatif dengan menggunakan metode Life-History yang kemudian dianalisis menggunakan teori Resiliensi yang dikaitkan dengan teori Identitas oleh Richard Jenkins. Hasil penelitian ini mendapatkan kesimpulan bahwa identitas merupakan sesuatu yang harus terus diproduksi dan direproduksi untuk dapat diakui keabsahannya di mata orang lain, dan setiap orang memiliki kecenderungan untuk membentuk citra tertentu untuk ditampilkan di hadapan orang lain. Resiliensi terhadap identitas tersebut dipengaruhi oleh banyak faktor, dan hal ini berlaku tanpa terkecuali terhadap identitas wanita Salafi yang notabene terikat dengan norma-norma berbasis religi yang sangat kuat.

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The focus of this thesis is the resiliency process of women who are members of Salafi Ahlus-Sunnah wal Jamaah Community, Fatahillah Mosque, Beji, Depok. This research is a qualitative research, using Life-History method and then being analyzed with Reciliency theory linked with Identity theory by Richard Jenkins. This research suggests that identity is something which always have to be produced and re-produced to be acknowledged by others, and everyone has a the tendency to built particular image to be shown to others. Reciliency of Identity influenced by many factors, and it occurs to everyone includes Salafi women who even tied to a very strong religion-based norms."

""This text is an introduction to the field of biological anthropology (also known as physical anthropology), the science concerned with human biological evolution and variation. The text addresses the major questions that concern biological anthropologists: What are humans? How are we similar to and different from other animals? Where are our origins? How did we evolve? Are we still evolving? How are we different from one another? What does the future hold for the human species?"--"

""While most of us live our lives according to the working week, we did not evolve to be bound by industrial schedules, nor did the food we eat. Despite this, we eat the products of industrialization and often suffer as a consequence. This book considers aspects of changing human nutrition from evolutionary and social perspectives. It considers what a 'natural' human diet might be, how it has been shaped across evolutionary time and how we have adapted to changing food availability. The transition from hunter-gatherer and the rise of agriculture through to the industrialisation and globalisation of diet are explored. Far from being adapted to a 'Stone Age' diet, humans can consume a vast range of foodstuffs. However, being able to eat anything does not mean that we should eat everything, and therefore engagement with the evolutionary underpinnings of diet and factors influencing it are key to better public health practice"-- "

"The geographic area I will focus on is the Minahasa region in North Sulawesi. There, in the eighteenth century the eight 'tribes' inhabiting the area were united into a single 'ethnic group' known as 'Minahasa' until today. Not only the Dutch colonial government but also the Protestant church put great efforts into this unifying and homogenizing process that was supposed to create a common identity for all Minahasan people. The effectiveness of those efforts can hardly be denied. Nevertheless, internal differences have continued to exist and they are based not only on 'traditional' concepts that divided the 'original' Minahasan tribes but also on the local population's experiences with immigrants from other parts of Indonesia and overseas (e.g. the Philippines and China). Although this is not a recent phenomenon, political and socio-economic developments during the last few years have had further impacts on demographic conditions and relations between different ethnic and religious 'groups'. Thus, the Minahasa-like other 'ethnic groups' in Indonesia-are confronted with a double binding of supposed needs and requests for diversity under a unifying umbrella-on the regional as well as national level. The paper will address the 'problem' from the perspective of a rural community in the south-eastern part of the region. Hence, local concepts of identity, their constructions and markers in everyday life, as being manifested in food and clothing for instance, will be given special consideration. It will also be taken into account that the media (esp. television) plays an important role in the formation and representation of ethnic and religious identity. The paper aims at showing how 'unity' and 'diversity' in this context are produced and reproduced on the village level and its relation to the national discourse."

"Kepercayaan yang diberikan informan pada etnografer, dan sebaliknya, merupakan dasar utama sebuah penulisan etnografi. Dalam antropologi 'tradisional,' kepercayaan ini dibangun lewat interaksi tatap mata yang berlangsung lama dan konstan. Dalam antropologi cyberspace, interaksi terjadi di tengah identitas-identitas anonim di dunia maya. Lalu, apakah kepercayaan bisa diperoleh bila anonimiti menjadi dasar interaksi? Tulisan ini membahas pentingnya kepercayaan untuk melengkapi rangkaian puzzle permasalahan etnografi. Dalam mencapai hal ini, etnografer 'tradisional' atau etnografer cyberspace, tidak banyak melakukan perbedaan. Dengan kata lain, secara metodologi, antropologi 'tradisional' dan antropologi cyberspace tidak perlu banyak dibedakan."