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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."

"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."

"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."

"Tulisan ini mengkaji mengenai seks, gender, dan siri' dalam budaya Bugis. Tulisan memerikan bagaimana gender dan seksualitas dipengaruhi oleh norma-norma adat yang berasal daritradisi tulisan, pepatah dan nasihat, serta menunjukkan beberapa studi kasus hasil penelitian etnografi di Sulawesi Selatan. Siri' (kehormatan/rasa malu) merupakan sebuah konsep mendasar dalam kehidupan masyarakat Bugis. Bagi orang Bugis, perempuan dipandang sebagai simbol dari siri' keluarga dan berkaitan dengan konsep laki-laki yaitu ' bi' (perilaku yang tepat). Akibatnya, perempuan harus dipantau secara ketat dan perilaku mereka tidak hanya diawasi oleh orangtua, tetapi juga oleh anggota keluarga dekat dan jauh atau bahkan oleh anggota-anggota masyarakat sekitar, yang lebih tepat disebut sebagai tomasiri' (orang yang bertanggung jawab menjaga siri' keluarga). Kenyataan ini didukung oleh adat Bugis yaitu seorang perempuan harus selalu di bawah perlindungan seseorang. Jika ia lajang,berapa pun usianya, ia berada dalam pengasuhan dan perlindungan orangtuanya, saudara laki-laki (bila ada), dan/atau kerabat laki-laki lainnya; ketika ia menikah, ia berada dibawah perlindungan suaminya. Kekuasaan parental ditransformasikan menjadi kekuasaan konjugal dan dialihkan kepada suaminya. Tulisan ini menggali bagaimana siri' berinteraksi dengan dan memperkuat identitas-identitas gender dan hubungan kekuasaan yang membentuk seksualitas perempuan dan laki-laki Bugis."

"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."

"Outbreaks of violence in eastern Indonesia in 1998 were characterized by attacks on migrants from Sulawesi. Anti-Bugis prejudice has a long history in the archipelago, but historically it has been expressed in differing ways. What explanations have been put forward for political/ethnic violence in Indonesia? By comparing the discussion of last year's conflict with that after the post-coup killings, for example, the author raises the question of 'what do we learn'? Is sociological logic adequate in these situations? In this article the author argues that at the foremost, we have to move beyond the reification of ethnic and religious difference, which produce their own mythic enchantment. Explanations of violence need to be grounded in specific historical analysis, in this case the recent history of Indonesian politics."

"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."

"This paper reviews various social issues in the trajectory of the author?s life to connect the concept of the view of life and theoretic issues on culture. Through methodological reflections, the author presents various issues which are being constantly discussed in the public mass media about religion, cultural icons as well as daily practices which become entry points to see cultural diversity as well as changes that can be found in the trajectory of life. The author argues that the individual is active in formulating the culture even though it cannot be denied that it can only be articulated through culture as a network of meanings as agreed by the aggregate of individuals or groups."

"On the basis of Bruner's concept of a 'dominant culture', the author analyzes the cases of Bandung, Sambas and Ambon. By comparing the three cases, the author reveals the differences of adaptation strategies among the Javanese in Bandung, the Madurese in Sambas, and the BBM (Buton, Bugis, Makassar) in Ambon. The Javanese from the lower classes in Bandung follow the Sundanese culture as the dominant one, and try to adopt Sundanese ways of behavior. Harmonious relationship between the migrants and the Sundanese as the host population is thus maintained. On the other hand, the Madurese in Sambas and the BBM in Ambon forced their rules and principles so as to dominate those from the natives. As a result, conflicts between the natives and the migrants could not be avoided. The author argues that the dominant culture in a specific setting, with its rules and norms, should be followed by the migrants and outsiders. However, the challenges to the dominant culture can be diverse in different societies and settings. The cases in Sambas and Ambon reveal that there is a problem in the challenge toward the dominant culture in those societies."

"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."