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"There are two traditions in the anthropology of art: art as abstract cultural representation and art as expression or message of the artists to their audience. This article aims to balance these two traditions as alternative approach in the study of anthropology of art. Alternative approach is needed for most studies in the anthropology of art in Indonesia encounter difficulty to explain contemporary and traditional arts in the context of contemporary society. This alternative approach offers a view that art product is a synthesis of art production and history of political economy of the society. Marshall Sahlins (1976) suggests this approach which leads us to understand that culture is a symbolic order as also popularized by Louis Althusser. Hence, this article tries to understand symbolic order in the art product by discussing relevant theories in the anthropology of art."

"This article illustrates the process of reformulating Indonesian identities in the new "Si Unyil" program, decisions made, their background and consequences. The new Unyil appears for an ideal: parents miss an educational children television program. Production team seemed to believe that this ideal is not blocking their needs for profit. The question is 'who is the real audience?', 'Children or their parents?'. When reproduced, "Si Unyil" series is problematic. In one hand, the old Unyil is no longer fit the new television industry. Countryside setting is not interesting for the advertisement, so in the new series Unyil lives in a suburb area, place for middle class, the most potential market. Sarong and Malay's hat, wore by old Unyil, now are being replaced by unbuttoned shirt and backpack. The old Unyil played hide and seek and ate traditional cake, now Unyil plays videogame and eats ice cream. But this is an old legendary program for Indonesian children, how do they put the Indonesian context?"

"This paper illustrates the significance of underground comics in Indonesia in the absence of a national comics industry. Underground comics means that its selling is independent of common marketing channels, and the comics usually have non-conventional graphics and narrative style. The author focuses on the life and works of Athonk, an Indonesian independent comics' artist, bypasses conventional modes of marketing and strengthens the global network of independent comics' artists and fans through internet. Fed up with the absurdity of Indonesian cultural and political life, Athonk is consistently creating stories of contestation between the powerful and powerless with cynicism through his amusing characters and language. The author places Athonk in the context of Indonesia art history, and debate between 'high art' and 'low art' that dominates discussion of art in Indonesia. The situation discredits comics as a 'low art' form which makes it still very far from establishing its position. Ironically, public welcome his art and this motivates him to keep working. This article hopefully will give broader picture about Indonesian comics as a potential art form and expression in the future."

"Despite the growing number of new cases of HIV and AIDS in Indonesia, the progress ofprevention programs has been slow. Low prevalence is always stated as a reason for delayingHIV prevention programs and to justify slow progress in implementation. Prevention programsare moreover based on a high-risk group paradigm. They focus on female sex workers asresponsible for the spread of HIV, leading to its stigmatization as a hooker?s disease. This articledescribes how seropositive mothers interpret and respond to HIV and AIDS as women, in lightof the fact that most of them have not experienced full-blown AIDS. Some women had alreadyexperienced severe illnesses caused by HIV but defined their ill health by the symptoms theyexperienced, revealing that they did not really feel as if they were living with HIV and AIDS.Despite the fact that some members had died due to AIDS, many still could not believe thatthey were suffering from HIV and AIDS or that their illnesses were caused by it; rather, theirsymptoms were of other diseases such as diarrhoea, tuberculosis, or hepatitis. And thoughthey realized that their past (or present) behaviours put them at risk, they maintained thatthey were victims who had contracted the disease from their promiscuous or drug-injectinghusbands. Even when they did admit that their own behaviour had something to do with it,they did not consider HIV and AIDS as a disease but a curse from God, a punishment fortheir immoral behaviour.Keywords: Women, Infectious Disease, Interpretation, HIV and AIDS, Support Group,Indonesia"

"This article analyzes the positive thinking culture of each ethnic group in Poso, CentralSulawesi. This article also examines the factors that cause degradation of ethnic culture ofpositive thinking so as to serve as guidelines for public behavior. The study was conductedby observation, in-depth interviews, and analysis of qualitative data. The research foundthe degradation of cultural values with several contributing factors. Finally, the model canbe described cultural transformation of positive thinking is right to apply to the youngergeneration. The transformational models of positive thinking culture are: parents need tocomprehend positive thinking culture and teach it to their children; the need to teach morals,positive thinking culture and the regional language in schools; an emphasis of parents andleaders as role-leader for the younger generation; the empowerment of traditional leadersin socializing positive thinking culture; the need for emerge individual to direct their thoughtand actions to positive matter."

"Each community has a inherited mite from generation to generation, as well as MambangTawuong Asam myth. As a form of oral tradition, myth Mambang Tawuong Asam into thescheme of the analysis the state of society in forest utilization around Teluk Meranti. Theanalysis is used to connect fragments of myth in which actors in the myths associated withthe presence of forests as did William R Bascom against the myth. The results obtained thatthe youngest daughter represent the image of a simple Malay people who later married theMambang.Meanwhile the brothers of the youngest daughter anxiously awaited for a rich,handsome, and smart prince; in this episode is referred to as a happy simple, greedy vain.While in the second part, the youngest daughter and Mambang was separated because of thedeath Mambang (loss of Mambang's faith value), while the youngest daughter's brothers metwith the idol prince from across the country who intends to dominate the forest; The secondepisode is called simple that miserable, greedy prosperous."

"This article describes the relationship between power, history and identity in the processof division North Buton of Muna. In this article the presence of North Buton identity is seen asa phenomenon that refers to the identity of reproduction historical narrative where Kulisusuin historical context has a power relationship with the kingdom of Buton which lasted fromthe 17th century. This study found; that the presence of North Buton identity is a product ofdiscourse that legitimized by indigenous groups who identify themselves as descendants ofthe founder of the kingdom Kulisusu. it means that the identity of North Buton formed dueto higher power structures Barata Kulisusu surviving in culture Kulisusu People. This studyalso found that reproductive identity North Buton a political attempt to discover the identityof distinguishing between Kulisusu and People Muna (identity as a weapon of resistance).This distinctive identity in turn managed to attract popular support for the masses who feelconnected to that identity."

"Advisory Board Disputes Divorce dan Marriage (BP4) established government as part of effortsto reduce the divorce rate. But divorce continues from time to time and quantitatively increasingevery year, with a variety of result / impact there of. Prevention and mitigation of the problem of divorce can not be left to government officials just because the problem is multidimensional; social, cultural and moral. To overcome this problem must involve all the elements and social institutions in the local community."