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"The fate of indigenous knowledge systems has become the concern of many in an era of globalization. These knowledge systems are said to be under the threat of extinction, to be replaced by 'Western', 'scientific', or 'global' knowledge. The author contends that these concerns are more rooted in an overly essentialist attitude that pits the 'local' against the 'global'. He argues that the dynamics of knowledge systems must be better understood using a model of knowledge best suited for this purpose. He further argues that the most promising model is the one based on connectionism and developed by cognitive anthropologists. Drawing examples from the experience of farmers in Lampung, he shows how individuals combine stimuli from various sources to form schemas, thus showing the irrelevance of making hard distinctions between the 'local' and the 'global'."

"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."

"For three decades, the management of natural resources has been oriented towards increased production and profit in the national economy or for certain stakeholders, sacrificing conservation and the prosperity of local people. The unavoidable results are the deterioration of natural resources, ecological pollution, and a decline in the people's ways and standards of living. This paper attempts to show that the sustainable management of natural resources can only be achieved if the state surrenders its domination and delegate rights to the local people as active actors. Besides the stories of how rich local knowledge, are some studies point out that local people have limited knowledge of the ecosystem, which carries the implication of weaknesses in natural resource management. Other cases focus on how the social institution (rules, conventions and control mechanisms) needed to overcome the problems of resource management has not been internalized, or has either been marginalized, or substituted by ineffective government institutions. The cases of rice farmers in Lampung and fish farmers in South Sulawesi as illustrated in this paper will show that special attention should be given to the enrichment of local knowledge, along with the creation, establishment and development of social institutions. For the sustainable management of natural resources in this country, it is important to consider the local people's rights of managing resources on their own, and the need for facilitation on the basis of partnership. "

"These days there are many who believe that the Betawi will become mere legends of an ethnic group that once lived in Jakarta. Even as they are aware of the existence of Jakarta's indigenous people, they are swept by the myth that this ethnic group has been marginalized, and gradually losing its identity as a result of development. However, the voice of the Betawi is now being heard-including their demand that the office of Governor of Jakarta be held by a Betawi-leading many to ask: 'Who are they?' What the Betawi are doing is in contrast to the myths surrounding them. The author sees the matter as a contradicting viewpoint of Betawi. Although many believe that this ethnic group is becoming marginalized and in the process of disappearing, the author believes the opposite is true. The Betawi are becoming more noticeable; and they are playing a larger role in Jakarta's history. They are not in the process of disappearing, but are re-appearing. They are not losing their identity; instead, they are creating, and in fact have found and are actively expressing Betawi identity as a means of representing their existence. This has been going on since the 1970's in many aspects of life. This article focuses on art as one aspect. The author believes has been given much attention by actors in the invention of tradition. The outcome has been a qualitative and quantitative improvement in the existence of the Betawi ethnic group, which has in turn raised the attention of those any deal with the Betawi people. Several issues are discussed here: when did all these begin among the Betawi? What triggered the process? Who are involved, and who, especially, are the active players? If art is reinvented, are the effects limited to art and matters of identity and self-representation; or are there wider ranging consequences? If the latter is the case, then the author expects the use of cultural aspects for non-cultural ends. How will this take place? With a focus on the actors of reinvention, the question to be addressed is who holds authority in the reinvention of tradition in efforts to achieve non-cultural goals through a cultural approach, and how does this come about?"

"Non-processual approaches in anthropology have been heavily criticized for not providing an adequate framework for explaining the emergence of socio-cultural phenomena, and the processes and mechanisms of change. Socio-cultural life is undeniably dynamic and everchanging. In facing this matter many anthropologists have turned to a processual approach in studying the dynamics of culture in the last two decades. In this article the author shows how the a processual approach is applied to the study of cultural dynamics. The author begins by discussing the unit of analysis and focus of study in a processual approach. Following that, she discusses the implication of this upon the methods and strategies for uncovering, describing and explaining change. The author also shows how this approach can uncover the heterogeneous nature of a socio-cultural phenomenon and the extent to which that heterogeneity allows change to occur. Her arguments are based upon empirical cases of knowledge transmission and formation among farmers in several locations on the north coast of West Java and Central Lampung."

"Non-processual approaches in anthropology have been heavily criticized for not providing an adequate framework for explaining the emergence of socio-cultural phenomena, and the processes and mechanisms of change. Socio-cultural life is undeniably dynamic and everchanging. In facing this matter many anthropologists have turned to a processual approach in studying the dynamics of culture in the last two decades. In this article the author shows how the processual approach is applied to the study of cultural dynamics. The author begins by discussing the unit of analysis and focus of study in a processual approach. Following that, she discusses the implication of this upon the methods and strategies for uncovering, describing and explaining change. The author also shows how this approach can uncover the heterogeneous nature of a socio-cultural phenomenon and the extent to which that heterogeneity allows change to occur. Her arguments are based upon empirical cases of knowledge transmission and formation among farmers in several locations on the north coast of West Java and Central Lampung."

"Society and culture can no longer be viewed as they have been in the past. Fundamental changes in group and cultural dynamics provide a new context with implications on how anthropological research must be done. A major change is the shift from the view of societies and cultures as bounded systems to the deterritorialization of culture. The author identifies three stages of change bearing upon agrarian cultures, i.e., market entry, market integration and market expansion. There is a new social reality wherein increasingly intensive mobility is enabled by transportation and communication, thus allowing movement across geographic and cultural boundaries. The author notes that the implications of this are manifold, i.e., a shift in the context for the production of meaning; the problem of the locus of culture; conventional methods of data collection that do not inform the anthropologist on how to handle data available from electronic media; the problem of representation and representativeness; and the matter of determining the unit of analysis in research."

"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)."

"This article analyses forest resources management in Tana Toa, South Sulawesi, headed by Ammatoa. Keammatoan membership is divided into Ilalang embaya or adat area and Ipantaran gembaya or outside adat area. The adat allows possibility of empowering local institutions to manage forest resources in the context of regional autonomy. This paper discusses to what extent Ammatoa leadership and adat have been used for managing forest resources through reflective mutual understanding process which lead to the transformation to an open community."

"In the last decade, the issue of climate change phenomenon has been a serious debate for thepeople around the world. The impact of the climate change symptom can be felt or experiencedirectly by a societal group in any environment. The problems being experienced by the peoplerelated with the climate change phenomenon can be revealed by tracing their knowledge (culture) in understanding and predicting the circumstances of the environment; their perception about the environment which has been more unpredictable in the recent time; and the effort that were applied by them to face of the unpredictable circumstances of the environment. That would be represented how culture revealed the climate change was not only about the physical environment, but also the social-cultural phenomenon."