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"Artikel ini membahas tentang perhatian pemerintah pusat dan daerah dalam mempromosikan ekowisata sebagai alat untuk mempertahankan sumberdaya hutan di Taman Wisata Alam Ruteng, Flores bagian Barat. Ada beberapa perbedaan pemikiran tentang 'pengguna' Taman Rekreasi Nasional, yakni: turis domestik, turis asing dan penduduk desa yang tinggal di sekitar hutan. Tulisan ini mengulas pencabutan hak milik tanah nenek moyang penduduk lokal oleh pemerintah dengan menggunakan wacana 'konservasi'. Penduduk lokal dipersepsikan bukannya sebagai pengguna yang produktif atau konservator, melainkan sebagai 'pengrusak' hutan. Sejarah marginalisasi penduduk lokal terhadap tanah mereka yang berkelanjutan mulai dari zaman kolonial sampai Era Orde Baru dan Reformasi akan dibahas agar peran konservasi dan ekowisata ditinjau kembali."

"Artikel ini membahas tentang perhatian pemerintah pusat dan daerah dalam mempromosikan ekowisata sebagai alat untuk mempertahankan sumberdaya hutan di Taman Wisata Alam Ruteng, Flores bagian Barat. Ada beberapa perbedaan pemikiran tentang 'pengguna' Taman Rekreasi Nasional, yakni: turis domestik, turis asing dan penduduk desa yang tinggal di sekitar hutan. Tulisan ini mengulas pencabutan hak milik tanah nenek moyang penduduk lokal oleh pemerintah dengan menggunakan wacana 'konservasi'. Penduduk lokal dipersepsikan bukannya sebagai pengguna yang produktif atau konservator, melainkan sebagai 'pengrusak' hutan. Sejarah marginalisasi penduduk lokal terhadap tanah mereka yang berkelanjutan mulai dari zaman kolonial sampai Era Orde Baru dan Reformasi akan dibahas agar peran konservasi dan ekowisata ditinjau kembali."

"Tulisan ini merupakan sebuah analisa simbolik tentang hubungan antara manusia dan binatang liar di Kabupaten Manggarai di Flores Barat. Orang Rembong di Manggarai,mempunyai ceritera dan upacara adat yang menunjukkan adanya hubungan erat antara dunia manusia dan dunia hewan, yang mirip dengan hubungan antara dunia roh dan dunia manusia. Orang Manggarai percaya bahwa binatang liar adalah peliharaan dari roh-roh hutan, maka upacara khusus mesti diadakan sebelum mulai berburu, menanam padi dan jagung untuk menghormati hewan tersebut. Tulisan ini mengetengahkan pola hubungan antara manusia dan hewan liar pada suku Flores Barat yang dirugikan akibat ulah hewan-hewan liar yang merusak kebun-kebun mereka."

"Artikel ini berupaya menyimpulkan implikasi terhadap penelitian-penelitian antropologi terkini tentang identitas di dunia cyberspace, di luar Barat. Penelitian-penelitian ini, sebagian besar di antaranya berfokus pada formasi sosial di luar Indonesia, dikelompokkan berdasarkan pada: yang relatif telah terbentuk, yang lebih marjinal atau dunia 'keempat', dan diaspora. Dinamika yang dilaporkan dalam penelitian-penelitian ini dibandingkan dan dipertentangkan dengan dinamika Barat dalam 'Introduction'. Ketidakhadiran identitas personal dalam penelitian identitas-cyber di dunia Barat juga ditampilkan, dengan beberapa kewaspadaan. Ditempatkan dalam konteks isu yang akhir-akhir ini diberi label 'globalization' dan 'manifesto' antropologi cyberspace dari Arturo Escobar, permasalahan teoritis ini kemudian dihubungkan dengan pemunculan penting open computing pada bangsa-bangsa di luar Barat seperti Indonesia."

"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."

"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."

"In early 2012, a civil-initiated movement called #IndonesiaTanpaFPI urged the government todisband an Islamic fundamentalist group called FPI (Front Pembela Islam) because of the violence to an Islamic minority group that FPI had commited earlier. #IndonesiaTanpaFPI heavily relied upon Twitter in organizing their movement, so when a counter-movement from the pro-FPI emerged, it was on Twitter as well; the counter-movement called themselves #IndonesiaTanpaJIL. This counter-movement believes that #IndonesiaTanpaFPI was actually initiated and organized by Jaringan Islam Liberal (JIL). Since then, #IndonesiaTanpaJIL and JIL have been fighting discursively on Twitter. This article concentrates on the formation of two religious publics constituted solely by their discourses articulated, particularly the topic related to suppressed of Islamic minority groups; namely: Ahmadiyah, Syiah, and Rohingya. Through tweets interpretation by seeking incision between intention of the text and model reader (that is constructed both by online and offline interaction), the writer has identified various discourse nexuses between ITJ and JIL. Both of the religious publics articulate interesting or controversial discourses on Twitter just to grasp the audience?s attention, because in the context of ideological war the number of supporters is the only important thing to bring their discourses to hegemonic domain. Furthermore, this article shows how the logic of modernity with its obsession to ideal order is a factor that can explain the culture of exclusivity inside a social arena that was designed for inclusivity."

"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."