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"Atashendartini Habsjah : Pusat Penelitian Unika AtmajayaTulisan ini berisikan dua bagian. Kedua bagian ini adalah sekelumit kesan penulis yang selama kurang lebih tiga tahun mengadakan pelbagai uji coba dalam meningkatkan kesehatan ibu dan anak yang hidup di berbagai kampung Jakarta yang sangat padat penduduknya. Dalam bagian pertama akan dibahas tentang kehidupan kamun perempuan yang ditemui di beberapa kantung-kantung kumuh yang sering merupakan suatu RT; sedangkan masalah kesehatan anak-anak mereka ini akan ditampilkan dalam bagian kedua dari tulisan ini."

"Peletak dasar kebudayaan Kaili melalui tempat-tempat pemukiman, dasar-dasar kebudayaan Kaili dibangun oleh para pemukim yang disebut To-Kaili itu, dikitari oleh pegunungan dan berada di Lembah Palu. Di sebelah Timur, Sungai Palu bermuara di Teluk Palu berlepas ke Selat Makassar. Sesuai kodrat alam tropis yang hangat, dengan lahan yang umumnya berpasir, di dataran lembah, dibatasi oleh bebukitan dengan ciri lahan liat berbatu-batu, membuat penduduk memilih tempat-tempat pemukimannya yang terpisah-pisah antara satu wilayah pemukiman dengan pemukiman lainnya. Lagipula, menurut cerita rakyat, antara satu kaum dengan kaum lainnya, sering terjadi serang-menyerang, berpangkal pada adat kepercayaan "pengayauan", untuk menambah mana atau kesaktian suatu kaum."

"Irwan Abdullah presents his argument that the concept of deviant is no longer relevant to the analysis of the activities of young people's. An effort to understand their activities as a subordinate expression of the culture domination is appropriate. Perceiving their activities as deviant cannot be understood with Geertz's cultural concepts. He said that culture is shared values. Young people have their own way in understanding the meaning of life. Their values are not merely inherited from older generation, but the products of the reinterpretation process. The author further argues that in today's social transformation process and media becomes the great agent in disseminates a new life style. This changes is determinant in the formation process of the young people chooses."

"Konflik-konflik berdarah yang menyertai Indonesia setelah jatuhnya Orde Baru cenderung terjadi di Indonesia bagian Timur, dengan pengecualian daerah Aceh. Saat ini banyak analisis akademis, baik dalam bahasa Indonesia maupun Inggris yang telah mulai menguraikan aspek-aspek politis, sosial dan diskursif dari konflik-konflik di Timor Timur, Maluku, Maluku Utara, Poso, Kalimantan dan Papua. Penelitian-penelitian ini telah mulai meninggalkan penelaahan-penelaahan yang terlalu sederhana dan kerap sarat bias yang muncul segera setelah terjadinya konflik. Penelitian-penelitian tersebut mulai memberikan gambaran tentang konteks etnografis yang lengkap dan lebih rumit dari 'perang di Indonesia bagian Timur'. Gambaran ini memperlihatkan tercampur baurnya provokasi politik, ketegangan ekonomi, provokasi diskursif, dan adaptasi buletin lokal terhadap bentuk-bentuk identifikasi berdasarkan agama suku bangsa yang memberikan dorongan dan motif berbeda untuk ikut serta dalam setiap kerusuhan individual yang bergejolak di berbagai wilayah Indonesia Timur setelah tahun 1999. Walaupun setiap bentrokan/pertikaian (bahkan dalam satu wilayah konflik seperti Maluku atau Poso) seringkali bersifat unik secara politis dan pengalaman, mereka saling mempengaruhi satu sama lain. Setiap kerusuhan memupuk berkembangnya perasaan paranoia nasional yang disebarluaskan oleh media. Dalam prosesnya,setiap pertikaian/bentrokan menaburkan bibit-bibit kekerasan di tempat lainnya."

"The assimilation between Arabic in-migrants from Hadramaut with Javanese noble women has been taking place since the 13th century. Some of their offspring has identified themselves as Arabic Indonesians, especially after Independence, while a proportion of them have chosen to associate themselves with their local Javanese relatives. The latter even has lost their Arabic cultural identity, and as a result, has become Javanese. This article tries to explain why such a phenomenon has materialized using a family case of a Javanese trah-Javanese version of a clan-who has been living outside the Yogyakarta court. By tracing the family lineage; attitude -both culturally and politically- and life-style of certain trah's figures as Javanese in the context of larger meso-institutional and macro-structural systems, this article argues that the fading away of Arabic identity among the offspring of this particular trah could be attributed to two contextual political economic relations between the Dutch and the Javanese rulers in two different eras. The first one was before the Dipanegara war when the relation was mainly economic, namely the Dutch as the trade-corporate (VOC); and the second was afterwards during which time the Dutch managed to consolidate their full total-grip as a colonial power. Furthermore, this article argues that the attitude of the Dutch and the way they treated the offspring this particular Arabic-Javanese court families, and their generational impact, could only be understood within the larger contexts of the day."

"The article depicts the representation of contemporary women in Indonesia using sinetron or soap opera. Representation of women has been in intrigue issue since in the New Order, women have been one of several important issues. Since the tumbling down of the New Order, market has been an important mechanism of dissemination of culture, and the representation of Indonesian women is one of the icon of the media. The most obvious visualization if women not only as victim of violence but also the doer of violence itself. Women is powerful, such representation is shown by widower, grown women toward powerless little girl. As such the sinetron is not a typical soap opera visualization that tends to visualizing romantic and sensual women. In general such representation is disadvantaging the position of women, as market becomes the powerful mechanism to disseminate such image. Women be cautious"

"Kerusuhan di Maluku menuntut perhatian dan kepedulian semua pihak dengan lebih sungguh-sungguh. Betapa besar kerugian material, korban jiwa, dan penderitaan psikis dari mereka yang terlibat langsung atau tidak langsung dalam kerusuhan tersebut. Kasus-kasus konflik yang muncul kelihatannya mempunyai format yang besar, eskalasinya meluas dan cepat, kaitannya lebih kompleks dan rumit, sifatnya lebih sensitif, akibatnya pun jauh lebih menakutkan dan mencemaskan...[...] Dari hasil kajian lintas ilmu yang dilakukan oleh PRS, teridentifikasi 11 masalah. Tulisan ini akan memuat kesebelas identifikasi masalah itu. Berdasarkan keseluruhan masalah tersebut, PRS mengajukan sebuah pertanyaan sentral, yaitu: apakah kerusuhan yang terwujud di Maluku disebabkan oleh faktor agama dan suku bangsa, dan bagaimana kaitannya dengan sosial Ketahanan Wilayah Maluku, sekaligus juga Ketahanan Nasional secara utuh? "

"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."

"nanya dong dokThe architecture of stilt house - as the form of traditional house - in pacific region shows some basic similarities. House constructions that consist of bottom structure-primary structure - top structure are in accordance with cosmic classification, i.e. lower world - human world - upper world. In this comparative study, the author tries to show that stilt-house basically is the development of granary architecture. In many societies granary is a sacred place where occasional rituals are undertaken. The couch underneath the granary is often used for activities even for living places. The author argues that formerly people lived in granary and then changed to be stilt-house. Using some examples from various ethnic groups in the Philippines, Japan, New Zealand and Indonesia he explains that the attic id a place for gods and sacred things."

"This article generally describes the development of legal anthropological studies in Indonesia in the last 20-year period. First, this article proposes some notes concerning a number of papers written by scholars of this discipline as well as writers from other disciplines who are interested in legal anthropology. Second, this article describes teaching of legal anthropology in various universities in Indonesia, and the problems faced by lecturers of this field. Third, the writer provides information on all kinds of research in legal anthropology carried out the Indonesia researchers, and the problems that occurred in the studies and researches on legal anthropology in Indonesia. At the end, the writer specifically focus on important of researches, publication of writings on legal anthropology, and the trainings for legal anthropologist, e.g. through cooperation between Indonesia and foreign universities as a way to stimulate and encourage the development of legal anthropology in Indonesia."