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""Lewat globalisasi, keterkaitan antara manusia dan tempat meningkat, dan manusia yang sebelumnya tidak pernah saling jumpa sekarang berkesempatan untuk menjalin kontak. Meskipun kita dapat melihat globalisasi terjadidi mana-mana, proses globalisasi sebenarnya tidak terdistribusi secara merata. Sebagian orang, hampir tidak pernah pindah dari satu tempat ke tempat lain yang berbeda dari tempat mereka lahir dan mati, dan banyak lagi yang tidak berpartisipasi secara aktif dalam seluruh pola konsumsi, birokrasi, atau informasi yang merupakan karakteristik dari globalisasi. Namun, setiap orang pada tingkatan tertentu terlibat dalam suatu bentuk sirkulasi yang baru. Globalisasi telah merubah dunia dimana kitasemua hidup.""

"This article describes social resistance in Tapal Kuda community against The People Consultative Assembly (Majelis Permusyawaratan Rakyat) who deposed President Wahid (Gus Dur) in 2001. Their resistance resulted in loss of human life as well as the destruction of religious buildings, educational institutions, and other public facilities, which are believed to have historical connections to their opponents, i.e. Muhammadiyah or its leader, Amien Rais. The Tapal Kuda community shares typical cultural characteristics such as Maduranese, Muslim, ?remain traditional?, based on Ulama, and made their kiai (religious leader) as the highest role-model. Additionally, they have developed network of religious boarding schools of Tarekat Naqsyabandiah wal Qadiriah and classifying them into hierarchy of ?core schools? (pesantren induk) and their sub-levels.The resistance shows symbolic manipulations made up by local elite leaders for fabricating profane symbols into a sacred ones in a way that unmistakebly drawing political dimension into intra-religious conflicts. The tension appeared in how they define themselves as minna (saya, as self) and minkum (kamu, the others). This definition had became a moral basis that justified their act in destroying the opponents as the others. It is important to see how value of Islamic solidarity within traditional muslim community in Madura tends to get firmer while paradoxically the wholeness of Muslim brotherhood is under threat."

"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."

""Dengan tersedianya data etnografi suku-suku bangsa tersebut di atas, tahap awal daripemanfaatannya bagi Pembangunan Nasional dapat memperoleh momentumnya, meskipun dimensi, ciri-ciri khusus dan dinamikanya masing-masing masih harus diteliti dan diungkapkan. Pembangunan Nasional Indonesia melalui berbagai GBHN, Repelita dan RPJM, dan selanjutnya kelak RPJP, dilaksanakan meliputi seluruh penjuru Tanah Air Indonesia, baik Pembangunan Sektoral maupun Pembangunan Daerah. Pembangunan Nasional pada hakekatnya identik dengan Pembangunan Daerah, dalam artian Pembangunan Nasional dilaksanakan di daerah-daerah. Dalam era Otonomi Daerah saat ini, Pembangunan Daerah dalam rangka Pembangunan Nasional memperoleh ciri baru, yaitu Daerah Membangun untuk mengisi Pembangunan Nasional.""

""Buku ini merupakan kelanjutan dari buku Sejarah Teori Antropologi Jilid I yang terbit delapan tahun lewat. Bilamana jilid pertama menguraikan berbagai teori antropologi yang grand (besar) - seperti teori Evolusi, Difusi, teori strukural-fungsional - buku jilid II pun berisi berbagai teori antropologi yang juga terkenal dan perlu diketahui. Namun kajiannya mengacu pada skema tersebut diulas konsep-konsep dalam antropologi psikologi dan berbagai pedekatan dalam subkajian antropologi spesialisasi (antropologi ekonomi, politik, hukum dan juga antropologi pendidikan).""

"In describing the development of legal anthropology as a new subdiscipline in anthropology, the author firstly clarifies the differences between legal anthropology and the common law science. Although the description of law had been found in ethnographic literatures since two centuries ago, a particular analysis on law emerged in 1920s as the result of debates between Malinowski and R. Brown on the mechanism of social control in stateless societies. Problems of whether law exists in the state or stateless societies stimulated the anthropologists to define the boundaries and scopes of "law", such as L. Pospisil's definition. The development of studies, analysis, and interpretation on law systems in various societies lead to the emergence of legal anthropology as a subdiscipline in anthropology. "

"Amidst the many changes in the approaches taken by anthropologists today, the author reexamines the works produced in the more humanistic tradition of anthropology. She begins with the question of whether anthropological research can be conducted with an idiographic approach. Through a discussion of Verstehen, experience and hermeneutics, and drawing from her own experiences in the field, the author argues that the methods characteristic of amore humanistic anthropology can be applied to anthropological research and remain scientifically sound."

"This article was written in response to a challenge put forth by two non-anthropologists over the role of anthropologists in Indonesian national development. The challenge was made by the late Dr. Y.B. Mangunwijaya (Kompas 24 January 1996) and Dr. Benjamin Lumenta (Kompas 29 January 1996). In fact, a response was given by Prof. Parsudi Suparlan (Kompas3 February 1996) and the author (Republika 2 May 1996). Also related to the matter is an article by Prof. S. Budhisantoso (Republika 24 May 1996).This article is an extension of the author's own article that appeared in Republika of May2, 1996. He finds that his ideas on the role of anthropologists in national development could not be covered adequately in the brief newspaper article, and requires an extended and serious discussion-even more so since the present articles touches upon the anthropological education system in Indonesia, specifically at the Department of Anthropology at the University of Indonesia. Thus, the article brings forth three main points, that is the role of anthropologists in Indonesia, the development of the anthropological education system in Indonesia, and Indonesian development."

"Amidst the many changes in the approaches taken by anthropologists today, the author re-examines the works produced in the more humanistic tradition of anthropology. She begins with the question of whether anthropological research can be conducted with an idiographic approach. Through a discussion of Verstehen, experience and hermeneutics, and drawing from her own experiences in the field, the author argues that the methods characteristic of a more humanistic anthropology can be applied to anthropological research and remain scientifically sound."

"This paper represents Engels? theory of human origin with more modern facts and theories from contemporary fossil record. In Engels? theory, brain and cognitive ability is not the essential attribute of humanity. Brain capacity is not a cause; it is result or effect of evolution of more essential attribute in hominid evolution, that are terrestrial-bipedal life style and the use of tools by which labour social organisation emerge in hominid evolution."