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"Minangkabau ethnic group known is very strictly implement custom of matrilineal. One of these values is male position (sumando) that marginal, because according to matrilineal custom, a man is urang asing (outsiders) in the group of women (wife families). This is expressed through the proverb bak abu diateh tunggua (like ashes on the stump). This position of course is not profitable, so that they have to negotiate with the women to strengthen ?the identity of maleness" of them. It shows the politics movement of Minangkaba?s men in an effort to show and strengthen their identity. This political identity of Minangkabau?s man will be understood identity politics Minangkabau men will be understood in the case of the existence of traditional institutions. The research assumption, in Minangkabau society that embraces and strengthens matrilineal custom (women custom) was found that traditional institutions more dominated by men. While traditional institutions for women does not stand out, impress hidden, and there is no variation than bundo kanduang (the main women). This article to described how men of Minangkabau through traditional institutions reinforce the position, while the bundo Kanduang?s position only limited powers in rumah gadang alone. Moreover, bundo Kanduang understood even without any power, because bundo kanduang just as the wife of penghulu (clan leaders)."

"nanya dong dokThe architecture of stilt house - as the form of traditional house - in pacific region shows some basic similarities. House constructions that consist of bottom structure-primary structure - top structure are in accordance with cosmic classification, i.e. lower world - human world - upper world. In this comparative study, the author tries to show that stilt-house basically is the development of granary architecture. In many societies granary is a sacred place where occasional rituals are undertaken. The couch underneath the granary is often used for activities even for living places. The author argues that formerly people lived in granary and then changed to be stilt-house. Using some examples from various ethnic groups in the Philippines, Japan, New Zealand and Indonesia he explains that the attic id a place for gods and sacred things."

"Family and household are two concepts that have been blended into a single notion in most of the texts on kinship and social organization in the past, because, in many instances, they have interchangeably functions in many developed societies in which nuclear family type is the main reference. But, this situation is much different if we approach our developing societies-with special emphasis, urban-in terms of vastly and hardly social and economic changes. This article proposes to distinguish family and household concepts for analytical purposes. Household in its flexible form provides more promising space for dynamic anthropological research, especially in our society than the classical family concept. Selecting household as a common focus for anthropological research and analysis has both practical and theoretical justifications."

"Family and household are two concepts that have been blended into a single notion in most of the texts on kinship and social organization in the past, because, in many instances, they have interchangeably functions in many developed societies in which nuclear family type is the main reference. But, this situation is much different if we approach our developing societies-with special emphasis, urban-in terms of vastly and hardly social and economic changes. This article proposes to distinguish family and household concepts for analytical purposes. Household in its flexible form provides more promising space for dynamic anthropological research, especially in our society than the classical family concept. Selecting household as a common focus for anthropological research and analysis has both practical and theoretical justifications."

"Elite modern itu, seperti dikatakan oleh Sartono (1947), adalah elite baru, sebagai pemimpin yang dapat diidentifikasikan sebagai organization man; elite modern yang bersikap idealistis dan yang sangat menyadari peranannya, simbolis sebagai pendukung ideologi-ideologi modern seperti anti-feodalisme, anti-kolonialisme, humanitarianisme, populisme, sosialisme, dan sebagainya. Pendek kata, elite modern itu harus dapat berfungsi sebagai akumulator ide-ide pembaruan, sedangkan tentang dari golongan mana akan munculnya dari segenap golongan bangsa Indonesia, tidaklah menjadi soal yang penting untuk diperdebatkan."

"This paper points out that the state defense doctrine based on the military historical experience which is dominated by the Hobbesian paradigm is one of the roots of military violence in Indonesia. The ius ad bellum doctrine principle is not applied in the Indonesian state defense doctrine. Although the application of the ius ad bellum doctrine created a chance to develop a state defense strategy that considers morality as an important aspect, there is nevertheless no military actor in Indonesia paying attention to this matter. Consequently, there is a high tendency to use war instruments immorally. This reality is categorized as military violence. Undoubtedly, military violence can lead to a rise in human rights violations. The author argues that military violence in Indonesia can be minimized by developing a state defense strategy which 1) considers morality as an important aspect; 2) gives priority to exploring all conflict resolution alternatives before using military instruments; and 3) civil society is no longer included in the application of the Indonesian defense strategy."

"This study looks into the internal process of the urban poverty of Jakarta in terms of the flowering phenomena of building and maintaining specific social relations among the poor to fulfill their basic economic needs. These complex social relations and exchanges among the poor and non-poor-called social integration of the poor-make the boundaries between the two social categories blurred and flexible. The paradox of social and economic statuses of the people involved has made this integration possible. This phenomenon will make poverty reduction programs in Indonesia face more complicated problems."

"In this article, the author describes the ethnography of the To-Kaili, the largest ethnics group in Central Sulawesi. To-Kaili had an important historical role in the period of Dutch colonization. At least four kingdoms tried to rebel against Dutch rule namely Moutong, Banawa, Sigi, and Kulawi. The author goes on to discuss the "modal personality" of Kaili people which covers social and religious life, ethos, language, art and literature. In the last section, he tries to predict how those people will face changes in the near future."

"This article is the research on Bajonese life in Wakatobi regency of the Southeast Sulawesi Province as a community with a maritime history and culture as part of their life. In the interactional process with other communities in its surroundings in Wakatobi, The Bajonese are often stereotyped as pirates, stupid, and with physical characteristics that are different from other communities. In fact, for so long they have been neglected from the process of development implemented by either the central government or the regency government. As a marginal ethnic group, the Bajonese develop their own awareness to do morenients to negotiate at local political elements (bupati election=pilkada) and formed the ?kekar Bajo? organization, and appointing Ir Abdul Manan, MSc as president of this organization, and identifying all Bajonese as members without regard to state borders."

"The Indonesian Armed Force (Tentara Nasional Indonesia, TNI) has for decades been the instrument used by those in power to endorse and hold their powerful positions. As a consequence, the Indonesian Armed Force has not only lost its professionalism, but also its quality and competence. A professional army can only be established in the condition of a democratic political life. In this article the author describes the situation in Indonesia nowadays, i.e. the transition towards democratization. In this process, the most important agenda is to return the main function of the Indonesian Armed Force in line with the need and the will of Indonesian people, i.e. to guard the nation sovereignty and territory. However, the author also recognizes the other functions the armed force has to carry out. In relation to this, the article examines how the professionalism of the Indonesian Armed Force can be formed in the midst of a political transition process. The author proposes several steps to be taken, i.e. to revise or replace the legislation about the state's defense policy; revise the armed force's doctrine so as to accommodate the people's needs; revise the legislation on the police force to enable the police to guard the civil order, strengthen the law, and avoid the outside intervention; as well as to allow the armed force's members to choose their representatives in the general election."