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"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."

"The author argues that the Arab mind entered Indonesian society since the onset of Islam spreading in the 7th century. The development of the Arab mind has its own dynamic and inseparable from Islamic thought. The touch with Hindu-Budha cultural values created Kejawen among the Javanese; the contact with Dutch colonialism resulted acceptance of school system which brings secularism to Indonesian society. In the 80's, the Arab mind was suppressed by politically supported western mind through various ways. Globalization brings another challenge to the Arab mind that, interestingly, strengthens of Islamic identity among younger generation."

"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."

"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."

"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."

"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."

"Society and culture can no longer be viewed as they have been in the past. Fundamental changes in group and cultural dynamics provide a new context with implications on how anthropological research must be done. A major change is the shift from the view of societies and cultures as bounded systems to the deterritorialization of culture. The author identifies three stages of change bearing upon agrarian cultures, i.e., market entry, market integration and market expansion. There is a new social reality wherein increasingly intensive mobility is enabled by transportation and communication, thus allowing movement across geographic and cultural boundaries. The author notes that the implications of this are manifold, i.e., a shift in the context for the production of meaning; the problem of the locus of culture; conventional methods of data collection that do not inform the anthropologist on how to handle data available from electronic media; the problem of representation and representativeness; and the matter of determining the unit of analysis in research."

""Dengan tersedianya data etnografi suku-suku bangsa tersebut di atas, tahap awal daripemanfaatannya bagi Pembangunan Nasional dapat memperoleh momentumnya, meskipun dimensi, ciri-ciri khusus dan dinamikanya masing-masing masih harus diteliti dan diungkapkan. Pembangunan Nasional Indonesia melalui berbagai GBHN, Repelita dan RPJM, dan selanjutnya kelak RPJP, dilaksanakan meliputi seluruh penjuru Tanah Air Indonesia, baik Pembangunan Sektoral maupun Pembangunan Daerah. Pembangunan Nasional pada hakekatnya identik dengan Pembangunan Daerah, dalam artian Pembangunan Nasional dilaksanakan di daerah-daerah. Dalam era Otonomi Daerah saat ini, Pembangunan Daerah dalam rangka Pembangunan Nasional memperoleh ciri baru, yaitu Daerah Membangun untuk mengisi Pembangunan Nasional.""