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"This article asks the question how Banda displaced from the Banda Islands due to colonization of Banda by the VOC in 1621, maintain their existence as a sustainable cultural group. Banda communities play an important role in maritime commerce in the eastern part of Indonesia at the beginning of the colonial period. They survive as one cultural group in two villages on the islands of Kei. The traditional songs of the two villages center on the sea voyage. The argument is that Banda people are mobilized by oral traditions that reveal the kinship ties of Banda people with their partners in commerce in distant lands."

"Kerusuhan di Maluku menuntut perhatian dan kepedulian semua pihak dengan lebih sungguh-sungguh. Betapa besar kerugian material, korban jiwa, dan penderitaan psikis dari mereka yang terlibat langsung atau tidak langsung dalam kerusuhan tersebut. Kasus-kasus konflik yang muncul kelihatannya mempunyai format yang besar, eskalasinya meluas dan cepat, kaitannya lebih kompleks dan rumit, sifatnya lebih sensitif, akibatnya pun jauh lebih menakutkan dan mencemaskan...[...] Dari hasil kajian lintas ilmu yang dilakukan oleh PRS, teridentifikasi 11 masalah. Tulisan ini akan memuat kesebelas identifikasi masalah itu. Berdasarkan keseluruhan masalah tersebut, PRS mengajukan sebuah pertanyaan sentral, yaitu: apakah kerusuhan yang terwujud di Maluku disebabkan oleh faktor agama dan suku bangsa, dan bagaimana kaitannya dengan sosial Ketahanan Wilayah Maluku, sekaligus juga Ketahanan Nasional secara utuh? "

"Komunitas Lonthoir masa kini yang menetap di Kepulauan Banda terdiri dari penduduk dengan asal usul historis yang berbeda satu sama lain. Walau demikian, mereka mampu untuk menyatakan suatu identitas diri berdasarkan karakteristik lokal yang sangat kuat. Dalam tulisan ini penulis mengkaji suatu dimensi yang penting dari situasi tersebut. Dengan memfokus pada 'praktek sakral' ('sacred practice') di Lonthoir, penulis memperlihatkan bahwa aktivitas tersebut mewujudkan suatu tatanan moral dengan sangsi supernatural. Tatanan moral ini secara efektif melarutkan setiap perbedaan di antara gagasan-gagasan religi dan adat melalui reproduksi dari sosialitas lokal, dan suatu perasaan yang hidup mengenai 'tempat' (a lived sense of place). Penulis menyatakan bahwa istilah-istilah seperti 'sinkretisme' (syncretism) atau 'agama sinkretik' (syncretic religion) tidak bermanfaat dalam memahami proses yang kompleks ini. Lagipula, di samping menyebabkan adanya suatu visi dikotomi dari modern dan tradisional, 'sinkretisme' mengekalkan suatu gagasan murni tentang kebudayaan yang acap kali menemukan ekspresinya dalam wacana 'kesukubangsaan'. Penulis mengajukan istilah 'bricolage' sebagai suatu alternatif yang memungkinkan untuk memahamidinamika dari identifikasi lokal."

"Natural resource management discourse and practice, as in politics but in different level, are shifting from centralized to local autonomy. Consequently, local government has to undertake many tasks. One important task is to formulate natural resource management policy that can contribute to enhance social welfare without disturbing natural resource sustainability. Hence, it is useful to evaluate existing management practices to learn its weaknesses and strengths as the basis in formulating new management policy. This article discussed conflict potential among stakeholders in the exploitation of sea natural resources in Kei islands, Southeast Mollucan. By analyzing the conflict, the discussion will identify stakeholders and power relations among them (interests, strategies and resource controls) to reveal challenges in natural resource management practices in the local autonomy era."

"People from Buton, Southeast Sulawesi, have for centuries migrated to Ambon for work, there forming one of the most prominent communities of 'pendatang' along with the Bugis. Since the beginning of the recent conflicts in Maluku, official figures indicate that over 160,000people have returned to Buton (previous population 450,000) as refugees. This paper discusses the identity of these refugees and how the term 'refugee' may be misleading. Some of the 'refugees', who often ask to be referred to as 'returned migrants', had retained strong connections with their villages in Buton while they were living in Ambon. Their integration back into Butonese society after their flight from the conflict in Ambon poses, however, a number of serious challenges, especially for those born in Ambon. Having always been called 'Butonese' in Ambon, the returned migrants are often referred to as 'Ambonese' after their return to Buton and they often find it hard to adjust to life in Buton. This paper is based on fieldwork currently being undertaken in the village of Boneoge, Buton. I will discuss some aspects of the lives of the returned migrants in Buton, including their interactions with other Butonese people, as well as some of their perspectives on their own experiences. In Buton; perspectives on their identity are thus being expressed and contested through issues such as use of local languages, dance parties, and contested land rights. Their memories of life in Ambon, and of the conflict, also play a role in their constructions of identity, and in how they respond to challenges intheir lives in Buton now. Here memory is seen as a constructive process, which is culturally influenced, structured by narratives, and adapted to a context."

"The religious-ethnic violence in Maluku has unearthed a complex network of rivalries, inequalities and rhetoric. Opinions as to the causes of the conflict, and possible avenues for reconciliation are extremely diverse, and reflect many of the tensions and challenges faced by Indonesia as a whole, as it moves towards decentralization. One of the elements of Maluku society that has proved to be controversial in this context is tradition or adat. This paper explores some current perspectives on the role of adat in Maluku, and its potential for social transformation. Does a situation as extreme as that in Maluku itself encourages radical transformation and creative solutions for rebuilding civil society, or does it simply further entrench existing prejudice and power relations? How will regional autonomy influence this? What relation do these questions have to other reconciliation initiatives? The paper does not attempt to draw far-reaching conclusions about the future role of adat in Maluku society, but simply indicates some of the questions to be asked and answered in the years ahead. It provides examples of past activities, current perspectives, and future possibilities. It is hoped that these questions will contribute to an already lively debate at the local level. "

"This article discusses various myths spread in several areas of Banten. How Bantenese society understands and believes in myths that have spread and are still maintained from generations to generations and how the roles and functions of myths for Bantenese society constitute the main focus of this article. This article is field research using ethnographical methods based on in anthropological perspective. To analyze the data, the researcher uses a structural-functional approach. Library research, participant-observation, and depth-interview are methods used to collect the data. Myth is a part of folklore that appear in almost every culture of the world, especially in traditional or pre-literate cultures. Various researches, especially conducted by Western scholars, show how myths appear in various socio-religious activities of the society. Myths are also considered have moral values for the society that believes in them. The existence of myths in Bantenese society has influenced, more or less, the socio-religious life of the Bantenese. Myths, in some cases, also play significant roles and functions for Bantenese society such as strengthening something, maintaing cultural identity and solidarity of the society, and keeping prestige and social status."

"This paper looks at the deteriorating relations between the population of Sulawesi Utara and the approximately 35,000 internally displaced people (IDPs) who fled there from the neighboring province of Maluku Utara. These IDPs first began arriving in large numbers in November of 1999 when communal violence broke out on the islands of Ternate and Tidore in Maluku Utara. They continued arriving until the violence came to a halt in June of 2000.Initially, relations between the two groups were positive. However, the extended presence of 35,000 IDPs created several problems, including a decrease in wages and an increase in housing costs. Negative perceptions of IDPs and jealously over IDP aid have created further misunderstandings. Additionally, IDP experiences with locals have led them to distrust the local population. On a few occasions these tensions have broken out into violence, and some fear this is a foreshadowing of the future should large numbers of IDPs decide to stay in Sulawesi Utara. This paper examines the relationships between these groups, as well as some of the efforts made by international NGOs to address these issues."

"Jayawijaya suffers from hazards stemming from natural and human-made-disaster (anthropogenic). Dani tribe resided in Jayawijaya is known to dwell on profound influence of culture and nature allowing genuine local knowledge in managing disaster risks to breed. This study aims to understand the cultural knowledge systems of Dani tribe relating to disaster and its practices. This study is developed from desk studies and interviews with stakeholders. Dani tribe has known the concept of human-and-human and human-and-nature unison. They define this concept as transcendence relationship. Harmonious relationship between human and nature is believed would influence livelihood and in contrast would engender various forms of disaster. As part of securing their well-being, Dani tribe formulates norms which is manifested in various practices such as: environmental protection which includes rules and sanctions; the establishment of war command post and tribal structure consisted of commander of war and the head of fertility who govern war threads and initiate peace; as well as ritual performances. Living in harmony with nature allows Dani tribe to interpret these signs of nature as an early warning of disaster. Hopefully, the results of this study would be beneficial to local governments, customary institutions, faith-based institutions, and stakeholders in an effort to build community resilience."

"This article deals with systems of transmission of knowledge. The author looks into the kanuragan of the Javanese and its transformation into a modern form, along with the consequences of this transformation. Traditional kanuragan instruction is primarily oral and centers on intermediary roles and social intercourse, and it is conducted in space that is cosmographically meaningful. In contrast, modern individualistic instruction-rooted in early Greek philosophy and events in the European Middle Age-is highly formalized and linked to economic concerns, leading to an individualism with little regard for one's surroundings. The author suggests that the Javanese kanuragan has been partially transformed by this modern system. Thus, the transmission of knowledge is increasingly divorced from the transmission of morals and affect that form the basis of one's actions and social relationships. The author also notes that scholars would gain much from understanding the kanuragan in their efforts to understand current Indonesian Society."