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"In this article, the author describes and analyzes methods and approaches used by anthropologists in studying law since the end of 19th century. One of the main aims of anthropology, according to the author, is explaining the causal relation of law. This can be achieved by means of using the holistic approach. It should include the embeddedness of various aspects in the society's suprastructure, social structure, and infrastructure. "

"One of the characteristic of legal anthropology, according to the author, is the refusal law in its formal and absolute form. The Vollenhoven's thesis on the importance of studying law as it is rooted in the Indonesian society and culture can be regarded as the emergence of legal anthropology in Indonesia. Nevertheless, studies on law from anthropological viewpoint have just been intensified since 1970s. In describing the history of law and the position of legal anthropology in the legal history, the author reveals the main contribution of ideas from some law scientist. One among the ideas is the importance of analyzing the contents of law in recent context without precluding its historical dimension. The analysis on the history of law should constitute explanation on how events emerge and develop so as to provide better understanding on various rules, concept, and institutions of law at recent times. The legal anthropology provides us with such understanding on how certain laws emerge, develop, and change, since it analyzes law in its very "natural" context or as the manifestation of socio-cultural aspects of a society."

"The decision of Supreme Court of Justice as the formal legal system should have been strongly applied to solve legal matters such as the problem of inheritance. Among the social life of Karo, a sub-ethnic group of the Batak of North Sumatera, the national legal system which should be applied to all citizens in Indonesia, has not yet been able to be fully accepted due to the discrepancies of the nature of legal system with the nature of cultural system of the people and their customary law."

"This writing is to parse the context of history from Antonio Gramsci?s thoughts regarding the concept of hegemony and positioning that approach in the realm of anthropological studies. The author wants to position Gramsci?s argument by outlining the opinions of the theory?s interpreters and explaining social and political context from the influences of Marxism and communism on Gramsci?s thinking. The fundamental concept of Gramschi?s thinking according to the auhor has influenced how post-1970s anthropology conceptualizes ideology, consent and hegemony as key issues that make the concept of culture become more operational in discussing matters of power."

"Buton manuscripts indicated that Buton Kingdom appeared in 14th Century. In the periods of the 17 th, 18th, and 19th centuries, Buton Kingdom initiated to be the free kingdom. In the begining of 20th , dutch colonial goverment incorporated that the Buton kingdom and placed it under their rule. The principles were laid down based on the social cultural in eceonomic development. Relation to be governed especially are in the field of education, health, and economy. In 1960, Buton kingdom was dissolved following the death of Sultan Laode Muhammad Falihi as the last sultan. During the kingdom era, Buton social system consisted of three groups namelly kaomu, walaka, and papara. The system was established as power of ideology in Buton social political system in the era of goverment the fourth Sultan Dayanu Ikhsanuddin in 1578-1615. The Katobengke people as the subject and object of this paper belong to papara group. In the era of Buton Kingdom, the society was dominated by kaomu and walaka groups. This condition existed until the new order era, where in this period the dominant groups still have cultural and stereotype views toward this people as ini the era Buton kingdom. This paper focuses on the phenomena of power in the dynamic Buton?s social structure. In the Buton social structure, kaomu and walaka groups claimed them selves as the groups who have higher civilization in comparation with the Katobengke people, until today."

"Family and household are two concepts that have been blended into a single notion in most of the texts on kinship and social organization in the past, because, in many instances, they have interchangeably functions in many developed societies in which nuclear family type is the main reference. But, this situation is much different if we approach our developing societies-with special emphasis, urban-in terms of vastly and hardly social and economic changes. This article proposes to distinguish family and household concepts for analytical purposes. Household in its flexible form provides more promising space for dynamic anthropological research, especially in our society than the classical family concept. Selecting household as a common focus for anthropological research and analysis has both practical and theoretical justifications."

"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."

"This article will discuss legal and social discrimination against Chinese ethnic group in Indonesia and will show that the ethnic Chinese has been categorized as The Other since Chinese people are believed to have come from foreign country (China) and maintain their identity as different from other Indonesian ethnic groups. The discussion is focused on the essence of Indonesia as a multicultural society based on ethnicities as social force to develop social interactions within social, economy and political structures at the personal, social and state levels."

"Family and household are two concepts that have been blended into a single notion in most of the texts on kinship and social organization in the past, because, in many instances, they have interchangeably functions in many developed societies in which nuclear family type is the main reference. But, this situation is much different if we approach our developing societies-with special emphasis, urban-in terms of vastly and hardly social and economic changes. This article proposes to distinguish family and household concepts for analytical purposes. Household in its flexible form provides more promising space for dynamic anthropological research, especially in our society than the classical family concept. Selecting household as a common focus for anthropological research and analysis has both practical and theoretical justifications."