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""Alif Lam Mim: Kearifan Masyarakat Sasak, demikian judul yang digunakan dalam versi bahasa Indonesia. Buku ini merupakan terjemahan dari tesis John Ryan Bartholomew yang diajukan sebagai bagian dari persyaratan untuk mendapatkan gelar Doctor of Philosophy pada Department of Anthropology, Harvard University. Judul asli buku ini adalah Alif Lam Mim:Reconciling Islam, Modernity and Tradition in an Indonesian Kampung...[...] Anak judul 'Kearifan masyarakat Sasak' seakan-akan membawa kita pada kondisi masyarakat Sasak yang arif dan 'harmonis'. Padahal yang digambarkan dalam buku ini adalah hubungan yang saling bertentangan antara tema Islam, modernitas, dan tradisi yang dibingkai dengan kebijakan politik pemerintah Orde Baru.""

"Indonesia is a multicultural society consisting of more than 500 ethnic groups, cultures, and various religious beliefs. They are united as a nation by the national state system of Indonesia. The Indonesian state was built by the founding fathers on the basis of the ideology of 'Unity in Diversity' (Bhinneka Tunggal Ika). During the Soeharto regime, it was turned into a state based on militarism, violence, totalitarianism, and was centered in the hands of the powerful elites. In line with the violence, militarism and totalitarianism, there has been an active use of primordialism (ethnicity and Islamic religion as the political tools). In this article the author presents the essence of Indonesia's multiculturalism and its potentials to unite and break up as a nation, as well as solutions on how to take care and maintain a democratic multiculturalism."

"Tulisan ini ingin menunjukkan bahwa upaya membangun Indonesia yang multikultural hanya mungkin terwujud bila (1) konsep multikulturalisme menyebar luas dan dipahami pentingnya bagi bangsa Indonesia, serta adanya keinginan bangsa Indonesia pada tingkat nasional maupun lokal untuk mengadopsi dan menjadi pedoman hidupnya; (2) kesamaan pemahaman di antarapara ahli mengenai makna multikulturalisme dan bangunan konsep-konsep yang mendukungnya, dan (3) upaya-upaya yang dapat dilakukan untuk dapat mewujudkan cita-cita ini."

"This article describes the spaces order among the Baduy people of Southwest Java. The Baduys, who deliberately isolating themselves from influence of modernization, divides their settlement into Inner Baduy and Outer Baduy. The Inner Baduy is perceived more sacred as the ancestor spirits (karuhun) live in this area. Their stilt-house is built with north-south direction. North direction was regarded as the entrance to their settlement, while south direction perceived as sacred place. This space order is applied to all activities such a ritual, rice planting, funeral, etc."

"This paper provides an outline for the study of the role of the social sciences in the study of the workings of civil society in the context of Indonesian and Malaysian Islam. It begins with a discussion on the concepts of civil society and masyarakat madani, term often mistranslated and misunderstood as civil society. It is through a comparison of the two that the relevance of civil society in terms of its theory and practice to Islam is established. Next, I turn to a discussion of the types of use of the social sciences by the various components of civil society. This is followed by a discussion on the need for an account of the impact of the social sciences on public discourse, policy-makers, legislators and NGOs. To the extent that the social sciences do impact in the above arenas, how we may understand the relevance of Islam in this respect is addressed. I conclude by way of an exposition of the relationship between the concepts of civil society and masyarakat madani in the context of the need for a moral public."

"The decision of Supreme Court of Justice as the formal legal system should have been strongly applied to solve legal matters such as the problem of inheritance. Among the social life of Karo, a sub-ethnic group of the Batak of North Sumatera, the national legal system which should be applied to all citizens in Indonesia, has not yet been able to be fully accepted due to the discrepancies of the nature of legal system with the nature of cultural system of the people and their customary law."

"This article discusses various myths spread in several areas of Banten. How Bantenese society understands and believes in myths that have spread and are still maintained from generations to generations and how the roles and functions of myths for Bantenese society constitute the main focus of this article. This article is field research using ethnographical methods based on in anthropological perspective. To analyze the data, the researcher uses a structural-functional approach. Library research, participant-observation, and depth-interview are methods used to collect the data. Myth is a part of folklore that appear in almost every culture of the world, especially in traditional or pre-literate cultures. Various researches, especially conducted by Western scholars, show how myths appear in various socio-religious activities of the society. Myths are also considered have moral values for the society that believes in them. The existence of myths in Bantenese society has influenced, more or less, the socio-religious life of the Bantenese. Myths, in some cases, also play significant roles and functions for Bantenese society such as strengthening something, maintaing cultural identity and solidarity of the society, and keeping prestige and social status."

"Buton manuscripts indicated that Buton Kingdom appeared in 14th Century. In the periods of the 17 th, 18th, and 19th centuries, Buton Kingdom initiated to be the free kingdom. In the begining of 20th , dutch colonial goverment incorporated that the Buton kingdom and placed it under their rule. The principles were laid down based on the social cultural in eceonomic development. Relation to be governed especially are in the field of education, health, and economy. In 1960, Buton kingdom was dissolved following the death of Sultan Laode Muhammad Falihi as the last sultan. During the kingdom era, Buton social system consisted of three groups namelly kaomu, walaka, and papara. The system was established as power of ideology in Buton social political system in the era of goverment the fourth Sultan Dayanu Ikhsanuddin in 1578-1615. The Katobengke people as the subject and object of this paper belong to papara group. In the era of Buton Kingdom, the society was dominated by kaomu and walaka groups. This condition existed until the new order era, where in this period the dominant groups still have cultural and stereotype views toward this people as ini the era Buton kingdom. This paper focuses on the phenomena of power in the dynamic Buton?s social structure. In the Buton social structure, kaomu and walaka groups claimed them selves as the groups who have higher civilization in comparation with the Katobengke people, until today."

"Family and household are two concepts that have been blended into a single notion in most of the texts on kinship and social organization in the past, because, in many instances, they have interchangeably functions in many developed societies in which nuclear family type is the main reference. But, this situation is much different if we approach our developing societies-with special emphasis, urban-in terms of vastly and hardly social and economic changes. This article proposes to distinguish family and household concepts for analytical purposes. Household in its flexible form provides more promising space for dynamic anthropological research, especially in our society than the classical family concept. Selecting household as a common focus for anthropological research and analysis has both practical and theoretical justifications."