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"The assimilation between Arabic in-migrants from Hadramaut with Javanese noble women has been taking place since the 13th century. Some of their offspring has identified themselves as Arabic Indonesians, especially after Independence, while a proportion of them have chosen to associate themselves with their local Javanese relatives. The latter even has lost their Arabic cultural identity, and as a result, has become Javanese. This article tries to explain why such a phenomenon has materialized using a family case of a Javanese trah-Javanese version of a clan-who has been living outside the Yogyakarta court. By tracing the family lineage; attitude -both culturally and politically- and life-style of certain trah's figures as Javanese in the context of larger meso-institutional and macro-structural systems, this article argues that the fading away of Arabic identity among the offspring of this particular trah could be attributed to two contextual political economic relations between the Dutch and the Javanese rulers in two different eras. The first one was before the Dipanegara war when the relation was mainly economic, namely the Dutch as the trade-corporate (VOC); and the second was afterwards during which time the Dutch managed to consolidate their full total-grip as a colonial power. Furthermore, this article argues that the attitude of the Dutch and the way they treated the offspring this particular Arabic-Javanese court families, and their generational impact, could only be understood within the larger contexts of the day."

"Literature on the history of Islam in Indonesia notes the tremendous role of the Arabs who migrated to Indonesia from Hadramaut (South Yaman) for many centuries. Introduction of Islam through noble people has brought the Arabs both into prestigious status as well as to the Indonesian struggle against the Dutch colonialism. This historical background has continued, but in the last decades there has been a shift in their religious role contributed by various factors, both internal and external factors. This writing focuses only on the internal factor, namely the kinship system which is under rapid changes amongst the Arabs. Based on both research and experience, the author clarifies the relationship between the kinship system and social change in the religious sphere among Arab community in Jakarta."

"The article focuses on the role of Indonesian of Arab descents in local politics, particularly in two provinces in Outer Islands, East Kalimantan and West Nusa Tenggara. While much have been researched on the role of Arab descents in national Politics such as studies by Hamid Algadri and Bisri Affendy, little is known about their roles in local politics. In East Kalimantan, Indonesian of Arab descents have played political roles up to the level of Vice Governor and other important positions, as far back as the Sultanates period in the 1950s. Similar important political role have also occurred in West Nusa Tenggara where Indonesian of Arab descents were the Chairman of Local Parliament (DPRD) and Assistant to the Governors, both in the1950s and 1960s. The important roles that have been played by Indonesians of Arab descents are made possible by their "local assimilation" to the local indigenous communities, both trough intermarriages; common living in the same residential areas; common Islamic beliefs and their integration into Indonesian political system after dissolution of Indonesian party of Arab descent (PAI) in the 1930s which have differentiated them from the political history of Indonesian of Chinese descent (peranakan Tionghoa)."

"Konflik-konflik berdarah yang menyertai Indonesia setelah jatuhnya Orde Baru cenderung terjadi di Indonesia bagian Timur, dengan pengecualian daerah Aceh. Saat ini banyak analisis akademis, baik dalam bahasa Indonesia maupun Inggris yang telah mulai menguraikan aspek-aspek politis, sosial dan diskursif dari konflik-konflik di Timor Timur, Maluku, Maluku Utara, Poso, Kalimantan dan Papua. Penelitian-penelitian ini telah mulai meninggalkan penelaahan-penelaahan yang terlalu sederhana dan kerap sarat bias yang muncul segera setelah terjadinya konflik. Penelitian-penelitian tersebut mulai memberikan gambaran tentang konteks etnografis yang lengkap dan lebih rumit dari 'perang di Indonesia bagian Timur'. Gambaran ini memperlihatkan tercampur baurnya provokasi politik, ketegangan ekonomi, provokasi diskursif, dan adaptasi buletin lokal terhadap bentuk-bentuk identifikasi berdasarkan agama suku bangsa yang memberikan dorongan dan motif berbeda untuk ikut serta dalam setiap kerusuhan individual yang bergejolak di berbagai wilayah Indonesia Timur setelah tahun 1999. Walaupun setiap bentrokan/pertikaian (bahkan dalam satu wilayah konflik seperti Maluku atau Poso) seringkali bersifat unik secara politis dan pengalaman, mereka saling mempengaruhi satu sama lain. Setiap kerusuhan memupuk berkembangnya perasaan paranoia nasional yang disebarluaskan oleh media. Dalam prosesnya,setiap pertikaian/bentrokan menaburkan bibit-bibit kekerasan di tempat lainnya."

"Atashendartini Habsjah : Pusat Penelitian Unika AtmajayaTulisan ini berisikan dua bagian. Kedua bagian ini adalah sekelumit kesan penulis yang selama kurang lebih tiga tahun mengadakan pelbagai uji coba dalam meningkatkan kesehatan ibu dan anak yang hidup di berbagai kampung Jakarta yang sangat padat penduduknya. Dalam bagian pertama akan dibahas tentang kehidupan kamun perempuan yang ditemui di beberapa kantung-kantung kumuh yang sering merupakan suatu RT; sedangkan masalah kesehatan anak-anak mereka ini akan ditampilkan dalam bagian kedua dari tulisan ini."

"This article will clarify political representation of exhibition at Ullèn Sentalu Museum, Monumen Jogja Kembali, and Affandi Museum. These three museums are considered as proponent of Yogyakarta?s identity as the central of Javanese culture, struggle city, and the barometer of Indonesian fine art. The issue then, is it true that in the exhibitions? at the three museums are appropriate with the identity of Yogyakarta, or in the contrary, the exhibitions have no correlation with this city?s identity discourse. There is a possibility that museum precisely bringing self-interest for specific purposes. Therefore, this paper needs to observe how the exhibitions at these museums were implemented. Through interpretive approach, the exhibition at the museum may be analogous similar with language phenomenon, and hence museum is considered as text that can be read and interpreted. Exhibition at the museum was developed within framework of thoughts (ideology), motives, and specific discourses, which all of these are articulated through a set of symbols (collection), that arranged with special layout procedure (display procedure). Thus, museum becomes ?political? since, in this perspective, museum has power over the formation of discourse through their exhibition."

"Tulisan ini mengkaji sikap penduduk desa -yang tinggal di suatu kampung di Yogyakarta-terhadap dakwah, dan bagaimana aktivitas-aktivitas penyebaran agama dimanifestasikan dalam kehidupan di desa. Penduduk desa ternyata enggan untuk menggunakan cara-cara langsung dalam melaksanakan dakwah, seperti mengunjungi penduduk desa yang tidak aktif guna mempengaruhinya untuk berpartisipasi dalam aktivitas keagamaan, dan menyarankan mereka untuk tidak melaksanakan perbuatan terlarang. Sebaliknya, merekacenderung untuk memberikan contoh melalui tingkah laku. Metode-metode dakwah yang toleran dan tidak bersifat langsung yang dikembangkan oleh Muhammadiyah, tidak adanya tokoh-tokoh agama yang otoriter, serta adanya norma-norma yang secara dominan melarang keterlibatan mereka dalam kehidupan orang lain, telah menunjang pembentukan sikap tersebut. Sikap ini memungkinkan dipertahankannya keharmonisan beragama, dan tidakmenyebabkan timbulnya tekanan dan perpecahan sosial sebagai akibat dari perbedaan agama. Tetapi, dengan kurangnya kesempatan untuk memperkecil perbedaan agama, perbedaan-perbedaan di antara orang-orang Islam dalam hal pandangan agamanya terasa lebih menonjol dalam kehidupan sosial, lebih dari masa-masa sebelumnya."