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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."

"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."