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"The spread of Christianity in Minahasa began in 16th Century by Spanish missions. In the middle of the 17th Century the activities of the Catholic Church stopped due to political changes at the arrival of the Dutch. Dutch VOC preachers spread Protestatism which had been taken over in1831 by Nederlandse Zendings Genootschap (NZG). They trained young people to become assistants who used Malay and later on the local language. When the area of activities become more extensive, NZG felt that the financial burden was too high so that in 1975 the activities were taken over by the Indische Kerk. At that time the largest church in Minahasa was built, and schools for women and secondary school (MULO) were established The GMIM (gereja masehi Injil Minahasa) was founded in 1934. Although it had autonomy it was still related with the Indische Kerk and headed by Dutch clergymen. When the Japanese invaded, the head of GMIM Synod wa repalced by a Minahasan."

"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."

"The people of Minahasa appeared to have always been responsive to market signals. Geertz's view of a dynamic expansion of the economy in outer island of Indonesian seems applicable to Minahasa. The Minahasan people appear to have shifted rapidly from one crop to another, from one agricultural technology to another and the change can be explaine by the change of factors prices. The influence of market economy seems to have affected mapalus, which is a traditional means to achieve social integration that seems to have been gradually and rapidly disappearing. It still possesses the name and the value, but has not longer been a common phenomenon of social integration to tackle various economic activities and problems. Most benefits previously provided through mapalus appear to have become available at cheaper process through the market. Very recently, an attempt to revive mapalus as a form of not only social but also economic integration has been made. It however remains an open question whether such attempts would be successful."

"This article tries to explain the sttaus and role of women in Minahasa society. The author describes the image of Minahasa women in legends and folklore. It also describes the position of women in local culture such as in marriage and death, and in the division of labor. Based on historical data, the author gives several examples of events that reflect the character of Minahasa women. This article alsi describes contemporary activities of women in education, religion, and social organizations such as PIKAT, PERKIM, and Dharma Wanita. "

"The article is a preliminary study on the social impact of development in Minahasa. The authors try to identify, development problems as exhaustable as possible. The factors that have influenced the development in Minahasa are originated from the Minahasa community themselves and from government policies. The central government has exercised a strong influence on local condition. Local government which functions on behalf of the central government exhibit such characteristics a bureaucratic, hierarchic, and paternalistic. On the other hand, the Minahasa people are democratic and egalitarian in their social relationship. The difference between both value systems does not come into conflict, because the Minahasans channel their aspirations through the church and are able to make adjustment."

"This paper a preliminary observation of drug materials, treatments, rites, and traditional concepts on diseases which are usually used at Tonsea-Minahasa...[...] According to the traditional concept given by traditional healer, all diseases can be classified in four groups related to the cause and the origin of diseases, as follow: (i) diseases due to bad vapor or bad wind of the earth, (ii) diseases due to improper care, (iii) diseases due to black magic, (iv) diseases due to the practice of "Opo-opo". Some traditional materials presented in this paper have not been well identified taxonomically. Further pharmacological investigations of these traditional drug materials are expected in the near future."

"The geographic area I will focus on is the Minahasa region in North Sulawesi. There, in the eighteenth century the eight 'tribes' inhabiting the area were united into a single 'ethnic group' known as 'Minahasa' until today. Not only the Dutch colonial government but also the Protestant church put great efforts into this unifying and homogenizing process that was supposed to create a common identity for all Minahasan people. The effectiveness of those efforts can hardly be denied. Nevertheless, internal differences have continued to exist and they are based not only on 'traditional' concepts that divided the 'original' Minahasan tribes but also on the local population's experiences with immigrants from other parts of Indonesia and overseas (e.g. the Philippines and China). Although this is not a recent phenomenon, political and socio-economic developments during the last few years have had further impacts on demographic conditions and relations between different ethnic and religious 'groups'. Thus, the Minahasa-like other 'ethnic groups' in Indonesia-are confronted with a double binding of supposed needs and requests for diversity under a unifying umbrella-on the regional as well as national level. The paper will address the 'problem' from the perspective of a rural community in the south-eastern part of the region. Hence, local concepts of identity, their constructions and markers in everyday life, as being manifested in food and clothing for instance, will be given special consideration. It will also be taken into account that the media (esp. television) plays an important role in the formation and representation of ethnic and religious identity. The paper aims at showing how 'unity' and 'diversity' in this context are produced and reproduced on the village level and its relation to the national discourse."

"The geographic area I will focus on is the Minahasa region in North Sulawesi. There, in the eighteenth century the eight 'tribes' inhabiting the area were united into a single 'ethnic group' known as 'Minahasa' until today. Not only the Dutch colonial government but also the Protestant church put great efforts into this unifying and homogenizing process that was supposed to create a common identity for all Minahasan people. The effectiveness of those efforts can hardly be denied. Nevertheless, internal differences have continued to exist and they are based not only on 'traditional' concepts that divided the 'original' Minahasan tribes but also on the local population's experiences with immigrants from other parts of Indonesia and overseas (e.g. the Philippines and China). Although this is not a recent phenomenon, political and socio-economic developments during the last few years have had further impacts on demographic conditions and relations between different ethnic and religious 'groups'. Thus, the Minahasa-like other 'ethnic groups' in Indonesia-are confronted with a double binding of supposed needs and requests for diversity under a unifying umbrella-on the regional as well as national level. The paper will address the 'problem' from the perspective of a rural community in the south-eastern part of the region. Hence, local concepts of identity, their constructions and markers in everyday life, as being manifested in food and clothing for instance, will be given special consideration. It will also be taken into account that the media (esp. television) plays an important role in the formation and representation of ethnic and religious identity. The paper aims at showing how 'unity' and 'diversity' in this context are produced and reproduced on the village level and its relation to the national discourse."

"Istilah wanua atau banua mengacu kepada ruang lingkup kehidupan komunal yang sekaligus memberikan identitas kepada mereka yang berasal dari ruang lingkup itu dengan penyebutan kawanua yang berarti 'teman se-wanua'. Konsep wanua dan konsep kawanua yang menyertainya yang barangkali terjemahan tepatnya adalah 'dunia' (sesuai dengan pendapat Supir (1986); dan merupakan analogi dengan ungkapan seperti 'dunia dagang', 'dunia akademi', 'dunia anak-anak' dan seterusnya) dan 'teman dari dunia yang sama' telah mengalami perluasan cakupan acuannya...[...] bahwa konsep wanua dan kawanua dapat bertahan hingga sekarang tidak lain disebabkan oleh karena keberhasilannya beradaptasi terhadap perkembangan masyarakat Minahasa tanpa menghilangkan makna intinya."

"Tulisan ini terdiri atas 3 tinjauan buku yang berbeda. Pertama, tinjauan tentang Irony and Crisis: A Critical History of Postmodern Culture karya Stuart Sim yangsering menulis dan membahas postmodernisme. Buku yang ia tulis masih menggunakan narasi sebagai alat komunikasi dan belum beranjak ke bentuk alternatif yang lebih mencerminkan filsafat postmodernisme. Artikel yang kedua merupakan tinjauan atas karya Charles A. Coppel, yakni Studying Ethnic Chinese in Indonesia. Peninjau mengatakan bahwa buku ini merupakan kumpulan esai yang bertutur mengenai pasang surut etnik Cina di Indonesia masa-masa awal Orde Baru(1960-an) hingga awal tahun 2000an. Berbagai essai ini ditulis sejak awal tahun 1970-an (duatahun setelah Soeharto menjadi Presiden RI) hingga tahun 2001 (tiga tahun setelah Soeharto lengser). Tinjauan yang terakhir berbicara tentang Seks, Gender, dan Reproduksi Kekuasaan karya Irwan Abdullah. secara garis besar, peninjau membahas bagaimana kbuku ini membahas perempuan dalam segi ekonomi yang berjuang agar tidal lagi menjadi objek."