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"In this article, the author describes the ethnography of the To-Kaili, the largest ethnics group in Central Sulawesi. To-Kaili had an important historical role in the period of Dutch colonization. At least four kingdoms tried to rebel against Dutch rule namely Moutong, Banawa, Sigi, and Kulawi. The author goes on to discuss the "modal personality" of Kaili people which covers social and religious life, ethos, language, art and literature. In the last section, he tries to predict how those people will face changes in the near future."

"In this article, the author describes the ethnography of the Bugis-Makassar, the largest inhabitants in South Sulawesi. His description includes: the historical background, their social stratification, kinship system, traditional political structure, and folklore. How the Bugis-Makassar elite groups are developed and how their social structure influenced by such development is also discussed by the author. Based on the historical evidences it is revealed that identification of the elite groups which is underlined by nobility, emerged in 15th century. In the period of Dutch colonization, composition of the elite groups changed into: pangreh-praja (government administration official) which subsequently emerged as a new elite group. In the era of independence, the position of elites were mostly occupied by the rulling class and well-educated persons. In the last section, the author explains the sirik an institution which refers to human dignity and self-respect - in relation to the conditioning of Indonesian national culture."

"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."

"Sebagai bab penyimpulan, maka ia pun berupaya memberikan penajaman atas masalah-masalah masa kini To-Kaili, yang akan mengantarkannya ke masa depan, atau hari esok."

"Orang Kaili mengidentifikasi diri sebagai To-Kaili karena adanya persamaan dalam bahasa dan adat istiadat leluhur yang satu dipandang menjadi sumber asal mereka, bahasa Kaili dalam arti lingua-franca dalam kalangan semua To-Kaili, digunakan secara umum. Di samping itu terdapat banyak dialek bahasa Kaili yang juga menjadi identifikasi (seringkali tajam) dari subkultur atau subetnik To-Kaili yang berdiam pada wilayah-wilayah yang seringkali masih sangat terisolasi."

"During the new order era local adat was subjected to a process of cultural erosion due to the priorities accorded national integrations, as well as economic, social and development by the Indonesian government. However, the '90s have witnessed a resurgence of concern with adat as a vehicle for the local peoples' identity and as a mechanism for local government and dispute resolution, trends intensified since the beginning of the reformasi era with its relegitimation of discourse of regional autonomy. This essay presents a case study of these processes among Lindu people of Central Sulawesi, focusing upon how they have managed to reinvigorate their adat as a response to two forms of governmental imposition: 1) the encompassment of their land within a national park (i.e. Taman National Lore Lindu); and 2) the plan to construct a hydroelectric project, which would have forced the loss of land to rising water level and resettlement of the local population. The Lindu people have sought there empowerment of their adat by recasting it as a community resource management system that they argue can lead to greater sustainability of local natural resource than any imposed regimen of national park regulations. With assistance of NGOs such as Yayasan Tanah Merdeka, they have also adopted the discourse of 'indigenous people' to defend their continuing right of inhabitation in their homeland in the face of threatened resettlement. This essay explores the cultural politics of masyarakat adat as 'indigenous people' and the invocation of ecologically sound 'indigenous wisdom' as a warrant for resistance to development programs."

"Modal personality (perasaan kepribadian) To-Kaili sangat kuat terbentuk oleh ajaran Islam, yang memberikan warna kepada sektor-sektor kehidupan lainnya, yang berkembang dalam masyarakat, sampai pada zaman mutakhir. Perasaan kepribadian yang demikian itu dirasakan merusak kedalam lembaga-lembaga kemasyarakatan; ekspresi kesenian dan kebudayaan pada umumnya. Wawasan kebangsaan yang bertemu ke nusantara pun mendapatkan kekuatan dari perasaan kepribadian yang demikian itu adanya."

"Elite modern itu, seperti dikatakan oleh Sartono (1947), adalah elite baru, sebagai pemimpin yang dapat diidentifikasikan sebagai organization man; elite modern yang bersikap idealistis dan yang sangat menyadari peranannya, simbolis sebagai pendukung ideologi-ideologi modern seperti anti-feodalisme, anti-kolonialisme, humanitarianisme, populisme, sosialisme, dan sebagainya. Pendek kata, elite modern itu harus dapat berfungsi sebagai akumulator ide-ide pembaruan, sedangkan tentang dari golongan mana akan munculnya dari segenap golongan bangsa Indonesia, tidaklah menjadi soal yang penting untuk diperdebatkan."

"Pada hemat kami, sirik pada orang Bugis-Makassar, kalau itu masih benar potensial untuk dapat menemukan reorientasi dan transformasi ke dalam interpretasi yang dapat menekapi etos kebudayaan nasional Pancasila, yang segenap unsur-unsurnya merupakan darah-daging pribadi sirik, maka sirik itu niscaya dapat menjadi daya dorong yang kuat bagi pembinaan kebudayaan Indonesia."

"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."