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"This article attempts to explain the basic nature of social structure of the Sultanate of Wolio which is divided into four categories, namely Kaomu, Walaka, Papara and Batua. The analysis itself is based on local manuscripts and fieldwork in the Sultanate of Wolio in the course of several years. Through the study of Wolio social structure, the writer also attempts to comprehend the ideology of power in Wolio society. In addition, the discussion shows as well the misinterpretation of the basic nature of Wolio social structure and ideology of power done by several Dutch scholars since 1878"

"There are two traditions in the anthropology of art: art as abstract cultural representation and art as expression or message of the artists to their audience. This article aims to balance these two traditions as alternative approach in the study of anthropology of art. Alternative approach is needed for most studies in the anthropology of art in Indonesia encounter difficulty to explain contemporary and traditional arts in the context of contemporary society. This alternative approach offers a view that art product is a synthesis of art production and history of political economy of the society. Marshall Sahlins (1976) suggests this approach which leads us to understand that culture is a symbolic order as also popularized by Louis Althusser. Hence, this article tries to understand symbolic order in the art product by discussing relevant theories in the anthropology of art."

"This article discusses the relevance of applying the concepts of source of origin and system of precedence, that provide legitimacy for the Mosalaki of Lio in their construction and production as well as reproduction of power in everyday life, especially in their traditional political system. The data analyzed in this article is the result of fieldwork undertaken in the villages of Nggela and Tenda, District of Wolojita, the Regency of Ende Lio, Flores, with qualitative methods, specifically through the techniques of in-depth interviews and participant observation. The Mosalakis, as a matter of a fact, dominate the traditional political system as rulers of adat and adat land. Their practices of power are manifested mainly in ritual activities and the management of traditional land rights. The legitimated rights are transmitted through patrilineal descent, and is based upon source of origin and system of precedence, that are embeded in Lio culture."

"This article will clarify political representation of exhibition at Ullèn Sentalu Museum, Monumen Jogja Kembali, and Affandi Museum. These three museums are considered as proponent of Yogyakarta?s identity as the central of Javanese culture, struggle city, and the barometer of Indonesian fine art. The issue then, is it true that in the exhibitions? at the three museums are appropriate with the identity of Yogyakarta, or in the contrary, the exhibitions have no correlation with this city?s identity discourse. There is a possibility that museum precisely bringing self-interest for specific purposes. Therefore, this paper needs to observe how the exhibitions at these museums were implemented. Through interpretive approach, the exhibition at the museum may be analogous similar with language phenomenon, and hence museum is considered as text that can be read and interpreted. Exhibition at the museum was developed within framework of thoughts (ideology), motives, and specific discourses, which all of these are articulated through a set of symbols (collection), that arranged with special layout procedure (display procedure). Thus, museum becomes ?political? since, in this perspective, museum has power over the formation of discourse through their exhibition."

"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."

"Tesis ini meneliti mengenai kebudayaan pesantren, manajemen dan perilaku santri yang berkenaan dengan kesehatan dalam konteks penciptaan dan pemeliharaan kondisi lingkungan yang bersih dan sehat di pesantren. Status kesehatan seseorang dipengaruhi oleh faktor keturunan, kualitas dan kuantitas sarana pelayanan kesehatan, perilaku hidup sehat seseorang atau masyarakat dan keadaan lingkungan hidupnya. Hal ini sebagaimana dikatakan Foster (1986) bahwa di samping faktor biologis, faktor-faktor sosial-psikologi dan faktor budaya sering memainkan peran dalam.mencetuskan penyakit Namun begitu lingkungan bukan satu-satunya faktor yang mempengaruhi kesehatan, tetapi memiliki arti penting karena sampai batas tertentu dapat dikendalikan terutama yang diakibatkan perilaku atau perbuatan manusia. Adapun kebijakan sosial dan ekonomi untuk mendapatkan makanan yang cukup, air yang sehat, atau yang membuat orang lalai bahwa peralatan-peralatan sanitasi yang tak sempurna, tradisi kebudayaan, lembaga ekonomi, sanitasi dan kebijakan lain yang mempengaruhi munculnya penyakit semuanya turut mempengaruhi kesehatan.Pesantren sebagai salah satu elemen pendidikan juga menempatkan masalah tersebut dalam kurikulumnya, menyangkut di dalamnya kitab-kitab yang menjadi rujukan dan dipelajari serta dipergunakan di pesantren. Pesantren yang notabene merupakan lembaga pendidikan Islam tentu saja dalam praktek kesehariannya berdasarkan ajaran Islam pula. Secara universal Islampun juga mengangkat isu mengenai masalah kesehatan maupun kebersihan dan bahkan anjuran memakan makanan- minuman yang thoyyib yaitu makanan atau minuman yang bagus kualitas gizinya maupun halal cara memperolehnya. Dalam hal ini pula ada makanan yang secara tegas dilarang untuk dikonsumsi. Dalam Hadits (sumber hukum kedua setelah Alquran) dengan jelas juga dikatakan bahwa kebersihan merupakan sebagian dari iman, mukmin yang kuat lebih baik dan lebih disukai Allah daripada mukmin yang lemah dan juga menganjurkan untuk menjaga kebersihan dengan segala usaha yang dapat dilakukan.Pesantren memang merupakan suatu komunitas tersendiri dimana semua rambu-rambu yang mengatur kegiatan dan batas-batas perbuatan, misalnya halal-haram, wajib-sunah, baik-buruk dan sebagainya dipulangkan kepada hukum agama, dan semua kegiatan dipandang dan dilaksanakan sebagai bagian dan ibadah keagamaan dengan kata lain semua kegiatan kehidupan selalu dipandang dalam struktur relevansinya dengan hukum agama. Salah satunya dalam hal kebersihan atau kesehatan. Banyak hal-hal yang dianggap bersih dan suci oleh pesantren, karena dibolehkan oleh hukum agama tetapi tidak bersih atau tidak sehat menurut konsepsi ilmu kesehatan. Sehingga cara pandang ini tentu sangat membedakan antara komunitas pesantren dengan masyarakat "diluar" pesantren.Masyarakat pada umumnya memberikan batasan tentang kesehatan adalah batasan yang diangkat dari batasan kesehatan menurut Organisasi Kesehatan Dunia (WHO) sebagaimana termaktub dalam Undang-undang Kesehatan No.23 Tahun 1992, yaitu keadaan sejahtera badan, jiwa, dan sosial yang memungkinkan setiap orang hidup produktif secara sosial dan ekonomi. Sehingga secara normatif dan sistematik meskipun pesantren telah memiliki kurikulum dan pengajaran sebagaimana tersebut diatas, namun pada kenyataannya masalah-masalah kesehatan terutama hubungan mata rantai yang telah menyebabkan munculnya penyakit dapat terjadi. Hal ini disebabkan adanya pemahaman yang berbeda antara pesantren dengan masyarakat "diluar" pesantren terutama yang berkaitan dengan masalah-masalah kesehatan. Masyarakat pesantren selalu mengembalikan pemahaman mereka kepada kaidah hukum Fiqh, sehingga mereka memiliki persepsi sendiri mengenai kebersihan lingkungannya terutama untuk sebagai sarana ibadah semata-mata kepada Allah SWT sehingga yang terpenting menurut pesantren adalah kesucian sarana tersebut, yaitu terbebas dari najis sehingga tidak menghalangi sahnya suatu ibadah. Hukum fiqh begitu menempati kedudukan yang dominan pada tata nilai dalam kehidupan di lingkungan pesantren. Sedangkan pengajaran mengenai fiqh ini sebagaian besar diperoleh pada kitab-kitab kuning. Kitab kuning merupakan kitab-kitab pengajaran Islam klasik, yang berbahasa Arab dan ditulis oleh para ulama abad pertengahan (7-13 Hijriah).Hal ini tentu turut menjadi pemicu terjadinya perbedaan pemahaman tentang kondisi pemeliharaan kebersihan dan kesehatan di pesantren dengan pemahaman masyarakat "diluar" pesantren. Demikian pula dengan kebudayaan pesantren dalam konteks ini yang merupakan keseluruhan pengetahuan yang dimiliki oleh komunitas pesantren dimana di dalamnya berisi perangkat-perangkat, model-model pengetahuan yang terwujud dalam perilaku, tindakan, nilai-nilai yang digunakan untuk memahami dan menginterpretasikan mengenai kesehatan lingkungan dan masalah-masalah kesehatan yang ditimbulkannya serta pengelolaan kebijakan-kebijakan pesantren yang terkait secara langsung maupun tidak langsung dengan kondisi kebersihan dan kesehatan lingkungan.Disamping itu, terjadi kontradiksi (penafsiran/ pemahaman yang bertolak belakang) perilaku sehari-hari di pesantren dengan cara pandang masyarakat "diluar' pesantren mengenai kesehatan lingkungan hidup sehari-hari juga didukung oleh kurang memadainya fasilitas-fasilitas bangunan maupun tempat tinggal santri sehingga kurang mendukung terbentuknya kondisi lingkungan yang kondusif dan sehat serta nyaman untuk belajar. Kondisi ruangan, kamar mandi dan sarana sanitasi lainnya termasuk pengelolaan sampah dan sebagainya. Kondisi ini sangat mempengaruhi perilaku keseharian mereka terutama dalam upaya pemeliharaan sanitasi dan kesehatan lingkungan yang optimal."

"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."

"This article analyze model of resistance between the local community and private company withinspired to perspective of power relation. Analysis based on the research about forest tenure by the local community and private company in Praha Village, Jambi. The research inspired qualitative approach with methods of indepth interview and participatory observation. The local community and private company constitute stakeholders that have interest on the forest resources. Complexity of the stakeholders?s interest were expressed through models of the social relation that were conflict, collaboration, and resistance. Dynamics of the social relation are reality of the power relation. Resistance are strategy of power relation with special features that each other stakeholders focus on the strategy to realize the each other goals and indirectly to fail the strategy of others."