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"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."

"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."

"This article examines the social and cultural roots of gender-based violence in Indonesia. The emphasis is on social relations, particularly ethnic group relations, and on cultural practices-especially those within the family that endanger women. The author argues that there is a process which begins with labeling, followed by state-sanctioned discrimination, and that culminates in the creation of situations prone to violence. The author provides examples from various regions in Indonesia as well as from different periods in Indonesian history. She further argues that the process can be stopped with a more positive attitude towards the diversity of Indonesian society, which must be brought about by education in the home and in schools, and by legal reforms."

"This article explores the roots of riots that have occurred in several cities and places in Indonesia, the author assumes that the accumulative and chronic social - economic gap shrouded by the ethnic and religious factors, underlined the occurrence of riots in the early Indonesian reformation era (May 1995). The differences in gaining access to economic resources, as well as the discriminative policies of the New Order Regime, created a social-economic gap between the ethnic groups in Indonesia. While some groups had privileges and easy access to economic resources, other did not. As a consequence, some groups were subject to oppression and marginalized. The potential for conflict increased structurally as marginal groups used ethnicity and religious attributes in framing the social-economic gap between them and the advantage groups. From the functionalist viewpoints, ethnicity can be seen as an easy way to heighten solidarity among people. The riots could be legitimated by using cared religious symbols. The author argues that the conflict among ethnic groups increased as a 'cultural protest' to the government's discriminative policy. The conflict does not represent the people's desire to return to their 'tribal' culture"

"Development in Indonesia has been characterized by a top-down and centralistic model, placing importance upon economic capital and measured by economic growth. The author argues for the importance of developing social capital investment, whereby social capital is seen as the capacity that emerges from mutual trust in society and transmitted through cultural mechanism. He provides two contrasting cases of social capital investment in development: community-based management resource management in South Tapanuli and a Social Safety Net program in North Sumatera. Although both were designed to allow for equal participation in every stage of the program, the latter met with failure because of very high bureaucratic intervention and the absence of trust among participants. On the other hand, the former program proved successful for the opposite reasons, and for the added ability of the community in crafting institutions."

"This article examines a dispute over proper religious practice in an all-Muslim village in Buton, Southeast Sulawesi. Traditionalists and modernists disagree over whether agricultural ceremonies involving offerings for territorial spirits should be allowed to continue. Local views on this dispute are explored with reference to the historical context of religious practice in the village, and processes of social change over the past several generations. It is argued that key social, political and economic dynamics which are relevant to the current religious dispute include the decline of agriculture in the village, the eclipsing of the Butonese Sultanate and integration into the Indonesian state, and new patterns of mobility whereby many villagers have become migrants to urban centers in eastern Indonesia. Thus it traces how processes of the increasing penetration of capitalism, the decline of traditional authority, and new patterns of mobility have played out in this particular village in the context of a dispute over religious practice."

"The Ambonese is a community that underwent changes from time to time as a result of the influence of religion, government's policies and global culture. The changes have further implications. A considerable 'in group' solidarity of village as totality (supported by villagers and their special rights, excluding the newcomers) became segregated because of religion. Religion has taken over the traditional rites. The village as an entity of traditional laws based upon genealogy has undergone changes into a public village. The village has become multi profiled with its activities based on needs, e.g. the ceremonial needs for the benefits of traditions. Traditional institutions that strengthened social relations between villages have weakened as a result of the government's policies, and so is the traditional institutions that fulfill the needs of the traditional community."

"This article was written in response to a challenge put forth by two non-anthropologists over the role of anthropologists in Indonesian national development. The challenge was made by the late Dr. Y.B. Mangunwijaya (Kompas 24 January 1996) and Dr. Benjamin Lumenta (Kompas 29 January 1996). In fact, a response was given by Prof. Parsudi Suparlan (Kompas3 February 1996) and the author (Republika 2 May 1996). Also related to the matter is an article by Prof. S. Budhisantoso (Republika 24 May 1996).This article is an extension of the author's own article that appeared in Republika of May2, 1996. He finds that his ideas on the role of anthropologists in national development could not be covered adequately in the brief newspaper article, and requires an extended and serious discussion-even more so since the present articles touches upon the anthropological education system in Indonesia, specifically at the Department of Anthropology at the University of Indonesia. Thus, the article brings forth three main points, that is the role of anthropologists in Indonesia, the development of the anthropological education system in Indonesia, and Indonesian development."

"For three decades, the management of natural resources has been oriented towards increased production and profit in the national economy or for certain stakeholders, sacrificing conservation and the prosperity of local people. The unavoidable results are the deterioration of natural resources, ecological pollution, and a decline in the people's ways and standards of living. This paper attempts to show that the sustainable management of natural resources can only be achieved if the state surrenders its domination and delegate rights to the local people as active actors. Besides the stories of how rich local knowledge, are some studies point out that local people have limited knowledge of the ecosystem, which carries the implication of weaknesses in natural resource management. Other cases focus on how the social institution (rules, conventions and control mechanisms) needed to overcome the problems of resource management has not been internalized, or has either been marginalized, or substituted by ineffective government institutions. The cases of rice farmers in Lampung and fish farmers in South Sulawesi as illustrated in this paper will show that special attention should be given to the enrichment of local knowledge, along with the creation, establishment and development of social institutions. For the sustainable management of natural resources in this country, it is important to consider the local people's rights of managing resources on their own, and the need for facilitation on the basis of partnership. "

"In this article, the author describes the history of changes among the Kamoro in Mimika. Some of the changes-due to changes in their physical, social, and cultural environment-were unexpected and surprising, so that they were not ready to cope with. Consequently, there were two prominent implications in their life: the increase of consumerism behavior, and the occurrence of more frequent conflicts among themselves. In the final part, the author examines the Kamoro relationship with outsiders, of how they categorize the latter, and with whom they used to generate conflicts. Recently, conflicts mainly occur on the problems of land dispute with outsiders, and in the competition to get the 'one million-dollars' funds from PT Freeport."