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"This thesis is a study of a particular aspect of Indonesian foreign policy: that country's relations with the United Nations.Its aim.si try tc isolate the variables which determined the ways in which various Cabinets pursued their political objectives within t.3ic Organisation. An explan¬ation of the methods used in investigating these variables can be found in the Preface: a discussion of the sources consulted is contained in the 'Sources' section of the Notes on the Text. Section I of the thesis is concerned with Indonesia's experience with the UN during the period of the physical rev¬olution. This is not, however, treated in very great depth, since it lies outside the main chronological limits of the thesis. The basic aim of this Section is to look at the back-ground to Indonesia's decision to join the UN in September 1930; a background which could well have affected the ways in which Indonesian political leaders viewed the Organisation at that time. Sections Ii to V form the main body of the thesis. They examine the use various Indonesian Cabinets made of the UN from 1950 to 1965. Each Section concentrates on one particular prob¬lem area: Section II on the maintenance of international peace and security; Section IIl on the eradication of colonialism; Section IV on the recovery of West Irian; and Section V on the campaign against Malaysia. It is believed that these topics cover virtually the entire ambit of Jakarta's political rela¬tions with the UN, ranging as they do over items of great, immediate significance to Indonesia, to matters which were of as much interest to Indonesia as to any other UN member.The final Section presents the conclusions drawn from the research carried out. It is suggested that there were three major variables which determined Indonesia's UN policy over this period: the particular political complexion of the Cabinet in office; the nature of the particular case being con¬sidered; and the power balance in the Assembly, as perceived in Jakarta. Of these three, the former is felt to be the most important, due to its influence over the latter two"

"Building /ndonesiaism in cultural context is determined by the position of culture in the paradigm used By understanding the cultural position in a paradigm, we can comprehend the mode of lndonesiaism. This article discusses the position of culture in the three paradigms of cultural anthropology, namely evolutionism, structural .functionalism, and symbolic interpretivism and their implications for development of lndonesiaism. First, historically the three paradigms represent the three dominant modes of thought in treating humans as study objective. Humans are consecutively positioned as very objective, objective and subjective. Second, as the effects of the first, researcher's or policy makers 'pos1iion is sequentially very authoniarian, authoritarian, and not authoritarian. The three paradigms had ever been operationalized in building Jndonesiaism. In their subjective position people express their freedom to express thoughts and primordial identities in Indonesian present situation. There has been a shift from culture of polliics to politic of culture. Unlike the authoritarian New Order positioning citizens as object in structural­ fanctionalism paradigm that made strong national integration preserved for more than three decades, the paradigm shift to emphasize freedom nowadays leads to potentially degrading national integration. "

"This fourth edition continues to make the research project process a manageable feat for those new to research, and will be instrumental in helping students learn how to apply research methodology to their own work"

"Fiske and Taylor carefully integrate the many new threads of social cognition research that have emerged, including developments within social neuroscience, cultural psychology and some areas of applied psychology, and continue to tell a powerful and comprehensive story about what social cognition is and why it's a significant phenomenon in society today. Every chapter now includes figures and tables, glossary entries, and further readings."

"Mekanisme pemberian hadiah pada masyarakat Jawa tradisional berfungsi untuk mem-bentuk dan mempertahankan persekutuan. Akan tetapi, dalam kebudayaan masyarakat Jawa modern tnekanisme tersebut telah berubah menjadi alat mencapai tujuan bagi pegawai-pegawai pemerintah dan elit-elit ekonomi.Artikel ini membedakan 'pemberian hadiah' dari 'suap'. Meskipun secara konseptual ke-dua hal tersebut serupa, 'hadiah' berbeda dari 'suap' dalam hal sifat dasar dari hubungan-hubungan yang ada. Artikel ini mengkaji secara empirik persepsi orang Indonesia tentang korupsi berdasarkan hasil survey nasional mengenai korupsi di Indonesia.Hasil survey memperlihatkan tanggapan responden terhadap sejumlah situasi korupsi. Perbedaan-perbedaan dalam jawaban responden menunjukkan adanya sebuah definisi korupsi yang urnum berdasarkan persepsi dari kelompok-kelompok sosial yang berbeda. Pola jawaban mengisyaratkan bahwa perilaku tertentu cenderung dianggap tidak korup apabila dilakukan oleh pegawai negeri yang bergolongan rendah.Perbedaan antara sikap dan perilaku masyarakat terutama terlihat pada saat menerima suap yang sesungguhnya hanya merupakan sisi lain dari memberi suap karena keduanya sama-sama melibatkan kompromi nilai. Meskipun dua pertiga responden mengatakan akan menerima suap, namun ada perbedaan persepsi antara menerima uang dan barang. Hal ini menggarisbawahi kesulitan dalam mendefinisi ulang sikap masyarakat terhadap aspek-aspek budaya dari korupsi.Sekalipun mekanisme 'hadiah' yang berdasarkan resiprositas memiliki fungsi sosial, namun perlu dicarikan keseimbangan antara norma-norma tradisional yang mendukung hubungan-hubungan interpersonal yang akrab dan usaha-usaha untuk menciptakan pranata-pranata sosial yang efektifdan dapat dipertanggungjawabkan. Hasil survey memperlihatkan bahwa kesadaran masyarakat Indonesia dapat membedakan antara praktik-praktik yang dapat diterima ataupun tidak secara sosial. Namun, sikap tradisional masih berpengaruh pada pergeseran perseptual yang diperlukan untuk melepaskan diri dari kebudayaan korupsi."

"No one disputes that possession of language is one of the most distinctive of all human cultural attributes. The mostfundamental argument has to do with the nature of language as social practice. An attempt to divorce language from itscultural context is to ignore the social circumstances which give it resonance and meaning. In the case of Sasak,language use reinforces the existing status differential and social value of language associated with the group. Thisperspective is employed, in this paper, to tackle the issue of Sasak language and culture."