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"In this article, the author brings forth the need for a cultural perspective in examining and handling the problem of transmigration. He concentrates on transmigrants and their settlements, and emphasizes the importance of transmigration settlement planning that accord with the culture of the future transmigrant, along with settlement planning that takes into account its future as a center of social and economic growth and social integration in the area. Drawing from his experience with transmigration in Irian Jaya, the author shows how the transmigrants of the village of Jambal and most of the local ethnic groups show varying, sometimes opposing, characteristics. He points out that transmigrants from Java are oriented toward their urban centers, but are then placed at relatively isolated areas. Thus it should come as no surprise if these transmigrants tend to abandon their new settlement for the city. The author suggests that the transmigration program can be said to be successful if it can be shown that the settlers are in fact faring better in their new area. Here, transmigration settlements cannot be regarded as mere settlement, but as arenas for the improvement of their habitants' prosperity. They must be viewed as part of the region's development and administrative system. The author completes the article with a model of transmigration for Irian Jaya that rests on a pluralistic model of society rather than a model of assimilation."

"This article is a result of ethnographic study on health problems among the Dani in Baliem valley, Irian Jaya. The study shows that some behaviors are not always good for Dani's physical and mental health. It is apparent in their daily activities such as livelihood, housing condition, ritual, etc."

"In this article, Suparlan uses both concepts of ethnicity and primordialism in explaining the failure of Poultry Farming Assistance Program carried out by the local office of the general of Animal Housebandry in Mwapi Villlage, Irian Jaya. Among the Komoro's who live in this village are divided into two clans: Muare and Pigapu. Their culture is called Ndaitita which mainly based on egalitarianism. They do not have a formal social stratification. Each person perceived as atomistic individual. Concepts of state and larger societies do not exist in Komoro's culture. Their social relations base on family and clan. When the head of Mwapi villages had task to coordinate the chicken program, he only recruited the persons from his clan: Muare. According to Suparlan, the heads start his ethnicities in forming make this group. But the programs started to ruin when the group had to work together. Komoro' peoples are very individualistic. So, the programs had failure. To cover up these problems, Chief starts his primordialism as the core beliefs."

"This paper is an ethnographic study to understand the prison?s culture in the correctional institutions ?X?. The writer has examined carefully the way of living day by day directly and raised a variety of mutual agreements among the residents behind the prison walls. The results in the investigation field shows the limit and deprivation that appears as an interpretation actor, not the institution, that occur according certain contexts. The prison?s culture not only discuss informal agreement but how the agreements can be maintained by the actors in everyday?s life utilization in fulfilling the needs and self-interests"

"It unfortunately reveals that regional autonomy, and so to education autonomy as an integral part of it, as reflected through UU No.22 Tahun 1999 has not touched the very basic of cultural values and process of democracy, one core element it should significantly contain with. Central as well as regional policy makers and politicians, especially, have spent much their time to physical need and financial balancing debates between central and locals and deliberately forget the intrinsic cultural issue of the term, that is democracy as a cultural value formation process. Taking our current national education situation into account this article tries to introduce some cultural principles education autonomy should aim at. Based on holism in cultural approach education autonomy should pay attention seriously to strengthening community support to education."

"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."

"There are a set of questions that needs to be answered in relation to the Mataram tragedy which has been known as the 'Tragedy One Seven One' (Tragedy Satu Tujuh Satu). One of the question is: if the tragedy has the basis of religious conflict, why did the conflict occur only between the Moslems and the Christians, and not between the Moslems and the Hindus which has a greater number of followers than the Christians? By looking at the main target of the tragedy, the churches, not the individuals, as well as its short duration, a cultural analysis is the most probable way to find relevant answers. The author argues that the Mataram tragedy was not staying apart from the development of an increasing number of churches. The building of Christian churches, their quantity, quality, and geographical distribution was seen as the emergence of the new opposed culture. The latter was perceived as threatening the culture of 'Thousand Mosques', the native ethnic identity, and the majority of the people of Pulau Lombok. In this article, the author examines the culture of 'Thousand Mosques', its relation to the Mataram tragedy."

"This study looks into the internal process of the urban poverty of Jakarta in terms of the flowering phenomena of building and maintaining specific social relations among the poor to fulfill their basic economic needs. These complex social relations and exchanges among the poor and non-poor-called social integration of the poor-make the boundaries between the two social categories blurred and flexible. The paradox of social and economic statuses of the people involved has made this integration possible. This phenomenon will make poverty reduction programs in Indonesia face more complicated problems."

"The author explains how social change occurred in Minahasa due to education. Traditional education in Minahasa was strongly influenced by traditional belief (malesung) in which the teachers were adat leaders called walian. The impacts of Western education were felt with the arrival of the Spanish and Portuguese in the 16th century. In the middle of the 17th century both of them were expelled by the Dutch. VOC and NZG intensively disseminated Protestantism with the founding of schools for teachers, assistant preachers, and elementary schools. Those schools resulted into the decline of agricultural skills and handicraft of the youth which had been the primary way of earning a livelihood. They tend to look for work outside their villages. After independence, education grew rapidly with the increase of the number of schools. However, the awareness of the importance of education in some rural areas was not accompanied with the increase of social welfare."

"A medical system whether traditional or modern, is a long chain of processes of humanstrategy for adapting to their ecological bio-cultural environment. Naturally humans developtheir biological ability to sustain their kind and develop many adaptation strategies, creatingmedical systems, behavior, and belief sbased on culture as a natural response to the treat ofillness and disease, even though the result of certain behavior does not guarantee the healingof such illness and disease (Dunn in Foster-Anderson, 1986; p.41). under that circumstances,Minangkabau medical systems are seen as a result of a bio-eco-culturally adapting process.Local Etiology of the disease source is closely related to the logic of its healing. Cosmologicalviews influence public knowledge about the concepts of health, illness, disease, and healingmethods. The definition of health and illness is determined by culture, custom, or traditionand it is not always in agreement with the conditions defined by medical science."