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"This paper is intended to provide an overview of anthropological perspectives on corruption as political, social, and cultural phenomenon. The author attempted that anthropological concerns on corruption was driven by a number of epistemological reasons, institutionalized and embedded in the broader context of power relations both of globally and locally. The biggest challenge for anthropology, which deals with the complexity of corruption, lies in: how to explain or interpret such phenomenon without apprehensively will be going into ethical and moral pitfalls. On the one hand anthropologists should be described corruption as an inevitable part of wider power relations at the heart of the state and the law, where in many cases are not clearly demarcated or intentionally obscured; and the other, there was a need of a reflexive anthropological understanding which traditionally always been trying to understand the rules and norms of social orders as a cultural framework."

"Saya pikir konsep budaya (culture)tidak punya satu arti yang benar, dikeramatkan dan tak pernah habis kita coba temukan. Tetapi, seperti halnya simbol-simbol lain, konsep ini mempunyai makna saat kita memakainya; dan sebagaimana konsep-konsep analitik lainnya, pemakai konsep ini harus membentuk-mencoba sedikitnya setuju pada-pengelompokan gejala alam, (dimana) konsep ini dapat diberi label secara sangat strategis...[...] Apakah konsep tentang budaya akan direvisi secara cepat, diinterpretasikan secara radikal, atau hilang dengan cepat, dalam jangka panjang tidak begitu menjadi persoalan, selama konsep ini telah mendorong kita untuk menyelidiki pertanyaan-pertanyaan strategis dan untuk melihat hubungan-hubungan yang akan hilang."

"Death can be understood merely as a transition from one life to the next or simply as an end of life. These two conceptions are established due to our lack in knowledge about what will happen to us after we die. In order to make any sense, both conceptions require an understanding of death (and also life) as individual matter, that the only death (and life) I experienced is always my own. Nevertheless, in the first conception death does not exterminate one?s self, while in the second conception death exterminate one?s self. However, nonexistence of any access to the first-person death experiences causes our understanding about death is always constructed from third-person point of view?in this case, live person?s point of view. As the result, we see that death also brings ontological transformation regarding to one?s corporeal body and identity. As endeavors to undertand what death is, there are tendencies to bring these conceptualizations of death to such philosophical universalism or anthropological particularism. This paper suggests that explanations about death must explain this event without strictly take one of these tendencies."

"Outbreaks of violence in eastern Indonesia in 1998 were characterized by attacks on migrants from Sulawesi. Anti-Bugis prejudice has a long history in the archipelago, but historically it has been expressed in differing ways. What explanations have been put forward for political/ethnic violence in Indonesia? By comparing the discussion of last year's conflict with that after the post-coup killings, for example, the author raises the question of 'what do we learn'? Is sociological logic adequate in these situations? In this article the author argues that at the foremost, we have to move beyond the reification of ethnic and religious difference, which produce their own mythic enchantment. Explanations of violence need to be grounded in specific historical analysis, in this case the recent history of Indonesian politics."

"This article describes and explains the complexity of dynamic process of sea fishery in Pulau Sembilan since the ancient up to now. With the application of the concepts such as diverging, homogenizing, continuity, and temporal, it has been found that the complexity of dynamic process of the fishing economy has oscillated between divergence and homogeneity. The divergence refers to different kinds of fishing activities based on various fish species by different traditional catch techniques, on the other hand, homogeneity refers to the concentration of fishermen activities on one or more similar kinds of fishing activities such as catching life fish (kerapu, sunu, napoleon) and life lobster as top commodities in the period of 1990s. When the populations of the main fish species were decreased as negative impact of overexploitation since the beginning of the 2000s, there were many fishermen returning again to different kinds of fishing activities. It means that the diverging process began its era. The process of diverging and homogenizing of fishery involve cognitive systems as guide for fishermen decision making. These processes indicate persistent and temporal functions of traditional and new fishing techniques of Pulau Sembilan fishing communities. By processual and contextual explanation, it was clear that diverging and homogenizing of fishery is a continuum of its dynamic process. The processes are influenced by internal and external socio-cultural factors and the change of sea physical environment and natural resource conditions. From this explanation known that new practice of using potassium cyanide contributes significantly to the serious degradation of large part of coral reef zones in and outside of Pulau Sembilan water."

"This article describes and explains the complexity of dynamic process of sea fishery in Pulau Sembilan since the ancient up to now. With the application of the concepts such as diverging, homogenizing, continuity, and temporal, it has been found that the complexity of dynamic process of the fishing economy has oscillated between divergence and homogeneity. The divergence refers to different kinds of fishing activities based on various fish species by different traditional catch techniques, on the other hand, homogeneity refers to the concentration of fishermen activities on one or more similar kinds of fishing activities such as catching life fish (kerapu, sunu, napoleon) and life lobster as top commodities in the period of 1990s. When the populations of the main fish species were decreased as negative impact of overexploitation since the beginning of the 2000s, there were many fishermen returning again to different kinds of fishing activities. It means that the diverging process began its era. The process of diverging and homogenizing of fishery involve cognitive systems as guide for fishermen decision making. These processes indicate persistent and temporal functions of traditional and new fishing techniques of Pulau Sembilan fishing communities. By processual and contextual explanation, it was clear that diverging and homogenizing of fishery is a continuum of its dynamic process. The processes are influenced by internal and external socio-cultural factors and the change of sea physical environment and natural resource conditions. From this explanation known that new practice of using potassium cyanide contributes significantly to the serious degradation of large part of coral reef zones in and outside of Pulau Sembilan water."

"Regarding Indonesian recent extensive and intensive regional and communal violence, TNI, the Indonesian National Army-as one of the most responsible (and capable) state apparatus to deal with it-in fact, almost has not done something substantial. Or, violent actions in contemporary Indonesian (multicultural) societies, perhaps, have never been a legitimate monopoly of supposedly a modern state. Based on critical analysis of news and images disseminated by contemporary mass media in modern Indonesia, this paper tries to deconstruct a myth. It is a (anthropological) myth of presuming that thoughts (and identity), words (and language) and reality (and imagination) were different things; and that those three things were related one to another hierarchically. After the 'fall' of the New Order military regime in 1998, and even in its most chaotic period, since early year of 2000, TNI innocently and ironically has manipulated the myth in order to maintain its hegemonic (dual function) power in dealing with the Indonesian common people's expressions of looking for human rights and justice. Although, this paper likely does not believe any longer in the usual existing idea and practice of democracy that remains focus on making accountable the exercise of (military) government power. History of political economy has brought with it a fundamental change in the form of expanding business and financial power-modern audio-visual mass-media included. Cornering certain ironic contemporary typical Indonesian politico-economic and cultural representations, hopefully, this article would remind the readers on the allures and threats of a modernization which parades and sells out words, thoughts, and reality so recklessly."

"Debus is a cultural expression of the Bantenese which perform the invulnerability of the body against sharp things. Some scholars regard debus as a kind of performance in which the actors experience ecstasy. This folk performance conveys certain cultural meanings and values and reflect the historical background of Bantenese which marked by conflict and social symbolizes heroism, patriotism and Islam."

"Theoretical shifts in anthropological studies in recent decades has given way to renewed recognition of looking at issues of identity, namely that the sociall life, the arena in which the identity plays in, must be fundamentally understood as negotiating meanings. This is where Clifford Geertz?s interpretative approach becomes important yet problematic. Important because Geertz offers a humanistic approach which examines how meanings and symbols become important in the view of the community itself. Therefore, he argues, cultural interpretation requires a more in-depth analysis, also more intelligent and complex in which its purposes and those complexed cultural forms that can not simply be reduced to the effects on the social engines and organisms as claimed by structuralist and functionalist scholars before him. At the same time, it is also problematic because of Geertz?s position that searches for meaning makes him seem neglective or underestimative of the process of how interaction ? the arena of where meanings work ? is produced. In this case, Geertz?s critics have ?helped? by reminding him of what is power relations and agency. Refering to the conception of Sherry Ortner, the author argues that through the agency there is a way to see this debate from the mid. The side which is not for eliminating the significant influence of Geertz is also not to ignore the significance of the critics? arguments, but to bridge the two (meaning and power relations). Efforts in connecting this theory through the concept of agency consequently will include the significance of one party, at the same time improve its insignificance through the criticism of others and vice versa."

"This paper discusses the relevance of culture theories for understanding globalization and cultural change taking place in Indonesia. The issue of globalization and cultural change has recently figured prominently in various discourses in Indonesia, especially in relation to the question of how Indonesia's cultural identities should be maintained in the face of such a global process. This paper argues that the contemporary culture theory can help us understand such concepts as national culture and identity not as a static, essentialist entity, but rather as a dynamic social construction that is continuously reproduced and innovated by individual subjects. Such an argument is put forth in this paper by introducing aspects of culture theory that have not received much attention in Indonesia, i.e. practice, process, context and discourse concerning cultural construction."