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"ABSTRAKPenghayat kepercayaan Sapta Darma Indonesia melakukan perkawinan dengan tata cara agama Islam. Hal ini dipengaruhi oleh beberapa faktor, yakni, identitas sebagai muslim yang tertera dalam KTP (Kartu Tanda Penduduk), sulitnya mengurus birokrasi perkawinan secara penghayat, dan juga kondisi politik saat dilaksanakannya perkawinan tersebut. Prosesi perkawinan secara agama Islam, dinilai tidak cukup bagi penghayat kepercayaan Sapta Darma Indonesia. Maka dari itu, mereka pun terdorong untuk melakukan perkawinan kembali atau bangun nikah sesuai dengan kepercayaan yang mereka anut. Penentuan hari yang dianggap baik untuk melakukan bangun nikah juga tidak terlepas dari petungan atau sistem perhitungan Jawa. Bangun nikah juga digunakan oleh penghayat kepercayaan Sapta Darma Indonesia untuk menguatkan identitas mereka sebagai penghayat, dilakukan agar mereka dapat dianggap eksis dalam kelompok penghayat kepercayaan. Pasangan penghayat kepercayaan, yang merupakan seorang muslim menyetujui adanya bangun nikah karena didasari oleh kontruksi budaya Jawa. Nilai-nilai taat dan patuh terhadap suami menjadi nilai utama dalam membina rumah tangga karena hal tersebut tidaklah terlepas dari budaya patriarki yang masih mengakar dalam keluarga Jawa. Data dalam skripsi ini dikumpulkan dengan menggunakan teknik wawancara mendalam, observasi partisipasi dan juga pengalaman hidup. Penelitian dilakukan pada masyarakat penghayat Sapta Darma Indonesia, Surabaya.

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ABSTRACTThe chancellor of the trust of Sapta Darma Indonesia conducts marriage in the manner of Islam. This is influenced by several factors, namely, the identity as a Muslim listed on the KTP (Identity Card), the difficulty of managing the marriage bureaucracy in a way, and also the political conditions at the time of the marriage. Islamic marriage procession, it was considered insufficient for the trustees of the Sapta Darma Indonesia. Therefore, they are also encouraged to remarry or bangun nikah according to their beliefs. The determinination of the day that is considered good for bangun nikah is also inseparable from petungan or Javanese calculation system. In addition to being used as a reinforcer of marriage ties in a way, bangun nikah is also used by the trustees of Sapta Darma to strengthen their identity as mourners, so that they can be considered to exist in the group of belief groups. The partner of the belief group, who is a Muslim, agrees to the existence of bangun nikah because it is based on the construction of Javanese culture. The values ​​of obedience and obedience to the husband are the main values ​​in fostering a household because it is inseparable from the patriarchal culture that is still rooted in the Javanese family. The data in this paper are collected using in-depth interview techniques, participant observation, and life history. The research was conducted at the community of Sapta Darma Indonesia, Surabaya."

"Perkembangan budaya pop Jepang di Indonesia sebagai soft power, membuat banyak hal baru yang masuk ke Indonesia. Banyak istilah, konsep, hingga akhirnya subkultur baru yang muncul menyusul munculnya media-media yang berisi budaya pop dari Jepang. Seperti cosplay, idol, komunitas penggemar karakter, dan fetishist dari sebuah tipe karakter. Salah satu yang muncul dari sini adalah penggemar loli dan shota. Penggemar loli dan shota merupakan salah satu aspek di dalam budaya pop Jepang yang cukup kontroversial karena keterkaitannya dengan pedofilia. Terkadang, makna bahkan definisi jelas loli dan shota yang memiliki variasi antar individu atau antar komunitas membuat kedua fenomena ini saling berdekatan, tumpang tindih, dan bahkan saling bertabrakan. Hal ini membuat kita bertanya-tanya, apa sebenarnya makna dari loli dan shota bagi para penggemarnya dan apa yang mereka lihat. Sekaligus, membuat kita melihat gambaran yang lebih luas tentang sejauh mana teknologi dapat memunculkan ikatan antara sebuah hal yang nyata, dan yang maya.

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The development of Japanese Pop Culture in Indonesia as a soft power, creates a whole new culture in Indonesia. This includes new term, concept, and a new sub-culture that appears as the result of various media from Japan. Such as: Cosplay, Idol, Character Fan Club and fetishist which comes from a certain type of character. One of the group of them is the fans of Loli and Shota. These group of fans is one of the aspect of whats inside the Japanese Pop Culture. However, this group of fans are also one of the most controversial due to the fact that it carries a relation to paedophilia. Sometimes, the meaning and even, the clear definition of loli and shota have a lot of variations between the individual or between the communities itself, makes the two phenomenon close to each other, as if it overlaps between one another and even it collides between themselves. This makes some people wonder, what is the actual definition of loli and shota for the fans and what they see through their point of view. Also, it creates a broader picture about how far wide technology can create a bond between something that is real and something that is virtual."

"Cara pelancong masa kini bepergian serta kegiatan-kegiatan pariwisata yang mereka minati telah banyak berubah. Mereka tidak lagi puas dengan kegiatan-kegiatan pariwisata konvensional seperti 4s (sun, sea, sand, and sex), bahkan bersedia mengeluarkan uang lebih untuk terlibat dalam kegiatan yang memungkinkan mereka untuk mendapatkan pengalaman yang hanya dapat mereka alami di destinasi tersebut. Kecenderungan ini kemudian dengan istilah experiental travel. Seiring dengan bertambahnya peminat experiental tourism, penduduk lokal seolah ditantang untuk memenuhi permintaan para pelancong akan sebuah pengalaman yang khas dari daerah mereka. Airbnb Experiences kemudian muncul dan menjadi pihak yang memfasilitasi bertemunya pelancong yang mencari kegiatan experiental dengan penduduk lokal yang menawarkan pengalaman-pengalaman tersebut. Dalam tulisan ini, saya akan membahas bagaimana host dalam dua kegiatan Airbnb Experiences di Bali merencanakan dan menjalankan kegiatan yang mereka tawarkan sehingga pelancong bisa mendapatkan pengalaman sesuai dengan yang telah mereka antisipasi.

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How people travel and what kind of activities they engage while on holiday have vastly changed over the year. They are no lnger satisfied with the conventional tourism activities like the 4s ( sun, sea, sand,and sex) anymore and even willing to pay a sum of money to be able to partake in an activity that allows them to get an experience they could only get in those said places. This spurt of interest in what we will call as experiental travel then affects the local comunities as well. They are expected to provide experiences that those tourist like so much, activities that make their culture, tradition, and the place in general stands out to the tourist. Airbnb then comes out with Airbnb Experiences,a feature that allows guest that wanted to take part in experiental activities met with locals who are willing to provide varieties of experience they can choose from. I will talk about how the local people, the host, of two Airbnb Experiences in Bali produce and perform their activity so that they can provide the guest with an experience that they anticipated when booking the activity."

"Tesis ini mengkaji tentang pengalaman-pengalaman transendental yang mendorong orang memilih jalan tasawuf sebagai upaya mengatasi problem kecemasan dalam kehidupan perkotaan. Lokus riset ialah zawiah Rumi Centre yang berafiliasi dengan tarekat Naqsyabandiyah Haqqani. Penelitian ini dilakukan dengan metode etnografi dari Mei 2021 sampai November 2022. Fenomena kecemasan dan disorientasi terjadi akibat tekanan problematika keseharian dan kegagalan individu manusia memahami dunia dengan rasionalitas mereka. Gejala itu menjelma kondisi liminal yang mendorong orang melakukan perjalanan spiritual demi menemukan makna hidup hakiki. Dalam prosesnya, mereka memperoleh pengalaman visioner (visionary experiences) yang memvalidasi upaya pencarian tersebut sebagai sebuah ‘calling’ (panggilan hidup). Pengalaman itu mengarahkan mereka ke dunia tasawuf yang menawarkan visi hidup untuk perjumpaan dengan Tuhan semata melalui perantaraan mursyid. Ada tiga temuan menarik, pertama bahwasanya perjalanan spiritual yang bersifat individual, turut mengandung aspek sosial dan relasional; kedua spiritualitas tasawuf berfungsi untuk mengatasi masalah duniawi (outer worldly) yang memicu kecemasan, melalui pengolahan dan pendisiplinan rohani (inner worldly) tanpa mesti melepaskan diri dari dunia materialitas sebagaimana pada praktik asketisme umum, sebab upaya subyek mencapai makrifat pada dasarnya tetap membutuhkan subyek lain sebagai refleksi kekuasaan ilahiah yang memberikan kekuatan dan makna hidup; ketiga pengalaman terkoneksi dengan mursyid, Waliyullah, serta Rasulullah memposisikan praktik tasawuf menjadi wahana sekaligus instrumen keilahian yang mentransformasikan spiritualitas para pelaku tasawuf, sehingga membentuk kesadaran subyek etis baru sebagai makhluk manusia.

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This thesis examines transcendental experiences that encourage people to choose the path of Sufism as an effort to overcome the problem of anxiety in urban life. The research locus is the Zawiah Rumi Center which is affiliated with the Naqsyabandiyah Haqqani congregation. This research was conducted using the ethnographic method from May 2021 to November 2022. The phenomena of anxiety and disorientation occur due to the pressures of everyday problems and the failure of individual humans to understand the world with their rationality. These symptoms become liminal conditions that encourage people to take a spiritual journey to find the true meaning of life. In the process, they gain visionary experiences which validate the search as a 'calling'. This experience directs them to the world of Sufism which offers a vision of life for an encounter with God solely through the mediation of a murshid. There are three interesting findings, first that the individual spiritual journey also contains social and relational aspects; secondly, the spirituality of Sufism functions to overcome worldly problems (outer worldly) that trigger anxiety, through spiritual processing and discipline (inner worldly) without having to break away from the world of materiality as in the practice of general asceticism, because the subject's efforts to achieve makrifat basically still require other subjects as a reflection of divine power which gives strength and meaning to life; the three experiences are connected with murshid, Waliyullah, and Rasulullah positioning the practice of Sufism to be a vehicle as well as an instrument of divinity that transforms the spirituality of the doers of Sufism, thereby forming awareness of new ethical subjects as human beings."

"Tesis ini mengkaji tentang upaya yang dilakukan oleh sebuah denominasi Kristen di Protestan yang mencoba membangun jembatan relasi dengan komunitas agama lain, yaitu Islam yang mereka narasikan sebagai tanggung jawab moral nubuatan (ramalan Alkitab) untuk merangkul dan menyelamatkan saudara teologis mereka dari genealogis agama monoteis yang sama. Membangun relasi dengan denominasi agama yang berbeda merupakan bagian dari upaya untuk membangun posisi yang lebih baik untuk menjalin kedekatan dan menjangkau umat dari agama yang memiliki kemiripan dan persamaan identitas teologis umat kedua agama. Dalam upaya membangun titik persamaan kedua pemeluk agama, mereka mengembangkan narasi terkait persamaan visi eskatologis tentang turunnya Isa Almasih (Yesus Kristus) di akhir zaman (apocalyptic). Hal yang menarik dari upaya membangun relasi tidak hanya menawarkan hubungan friendship (pertemanan) dalam pergumulan hubungan sosial semata, tetapi juga untuk bisa menjadi “teman spiritual” dari irisan persamaan identitas dan visi eskatologis kedua pemeluk agama. Narasi dan projek membangun relasi dan kedekatan pada strategi institusional dalam praktiknya di lapangan memunculkan varian baru yang mengarah pada hibriditas dan sinkretisme untuk mendamaikan dan mengkompromikan dua kategori nilai agama yang berbeda, yaitu Kristen dan Islam.

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This thesis examines the efforts made by one of the Protestant denominations who try to build relationships with other religious community, namely Islam, which they narrate as the obligation of moral prophecy (Bible predictions) to embrace and save their theological brothers from the same monotheistic religious lineage. Building relationships with different religious denominations is part of the effort to build a better position to establish a close relation and reach out the people from the religions that have similarities in theological identities thereof. In an effort to build a common ground between the two religions, they developed a narration related to the eschatological vision of the descent of Isa Almasih (Jesus Christ) at the end of time (apocalyptic). The interesting thing about the effort of building relations is not only offering friendship in social relation per se, but also being able to become "spiritual friends" from the intersection of identities and eschatological visions of the two religious adherents. Narratives and projects that build relationships and closeness to institutional strategies in practice in the field give rise to new variants that lead to hybridity and syncretism to reconcile and compromise two different categories of religious values, namely Christianity and Islam."

"Skripsi ini mengkaji dialektika masyarakat tentang bagaimana pandangan yang dibentuk oleh mereka terhadap situasi pandemi Covid-19. Dengan menggunakan metode kualitatif melalui partisipan observasi dalam menelusuri pandangan masyarakat, tulisan ini mengkaji dialog yang terjadi antara masyarakat yang percaya dan tidak percaya dengan virus Covid-19. Hasil penelitian ini menunjukkan bahwa dialektika yang terjadi pada masyarakat dalam menghadapi Covid-19 menghasilkan metafor-metafor sebagai ideologi bagi mereka dan menghadirkan stimulus atas tindakan-tindakan yang mereka lakukan.

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This thesis examines the dialectic of society regarding the views formed by them towards the Covid-19 pandemic situation. By using qualitative methods through participatory observation in exploring people's views, this paper examines the dialogue that occurs between people who believe and do not believe in the Covid-19 virus. The results of this study indicate that the dialectic that occurs in society in dealing with Covid-19 produces metaphors as an ideology for them and presents a stimulus for the actions they take."

"Masyarakat Huaulu dikenal dengan keunikan bentuk rumah adat, ritual dan aturan tabu di masyarakat yang dipengaruhi oleh adat istiadat dari leluhur. Sebagai sebuah suku yang terletak di daerah pegunungan, situasi ini tidak menjadikan Huaulu tertutup dari dunia luar. Penelitian dilakukan dengan menggunakan metode kualitatif melalui observasi partisipan dan wawancara mendalam ke tokoh adat masyarakat Huaulu. Dunia modern yang mulai mempengaruhi dan mengubah Pulau Seram menjadi salah satu faktor yang dapat menghilangkan tradisi lokal khususnya ritual inisiasi atau cidaku di Huaulu. Skripsi ini membahas mengenai ritual cidaku sebagai bagian dari modal budaya yang masyarakat Huaulu gunakan untuk mempertegas identitas tradisional mereka dan membahas mengenai perubahan serta dampak dari adanya modernisasi yang mempengaruhi Desa Huaulu. Hasil penelitian menunjukkan bahwa ambivalensi logika budaya terjadi ketika masyarakat Huaulu mempertahankan tradisi lokal yang mereka miliki dengan terus menyelenggarakan ritual dan menerapkan prinsip tabu dari leluhur, akan tetapi di satu sisi mempertimbangkan kembali prinsip tersebut karena sudah menerima modernitas yang ditunjukkan dengan penggunaan teknologi serta pembangunan desa yang lebih modern. Logika budaya yang saling tumpang tindih ini menimbulkan fenomena cultural debasement, sebuah situasi yang membuat prinsip dan nilai tradisional di masyarakat menjadi berkurang mengikuti perkembangan desa ke situasi yang lebih modern demi memenuhi kebutuhan masyarakat Huaulu yang menjadi lebih kompleks.

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The Huaulu community is known for its unique traditional house shapes, rituals and taboo rules in the community which are influenced by the customs from their ancestors. As a tribe located in a mountainous area, this situation did not make Huaulu sealed off from the outside world. The research was conducted using qualitative methods through participant observation and in-depth interviews with traditional leaders of the Huaulu community. The modern world that began to start influencing and change Seram Island became one of the factors that can eliminate local traditions, especially initiation rituals or cidaku in Huaulu. This thesis discusses the cidaku ritual as part of the cultural capital that Huaulu community uses to emphasizes their traditional identity and discusses the changes and impacts of modernization that affect Huaulu Village. The results show that the ambivalence of cultural logic occurs when the Huaulu community maintains their local traditions by continuing to perform rituals and applying the taboo principle of their ancestors, but on the other hand they reconsider these principles because they have accepted modernity as shown by the use of technology and more modern village development. These overlapping cultural logics give rise to the phenomenon of cultural debasement, a situation where traditional principles and values in society start to diminish following the development of the village to a more modern situation in order to fulfill the needs of the Huaulu community that become more complex."

"Dalam bekerja sebagai pekerja domestik di luar negeri, para perempuan mengalami banyak hambatan dan tantangan. Kekerasan adalah salah satu bentuk tantangan yang harus mereka hadapi pada saat bekerja di luar negeri. Kekerasan yang mereka alami meliputi kekerasan fisik, psikis, seksual dan ekonomi serta bersifat multilapis. Salah satu negara tujuan para perempuan untuk bekerja sebagai pekerja domestik adalah Uni Emirat Arab (UEA). Banyak perempuan yang membayangkan UEA sebagai negeri harapan. Namun kenyataannya jauh berbeda dari apa yang mereka bayangkan.Penelitian ini menggambarkan pengalaman pekerja domestic migrant Indonesia selama bekerja di Abu Dhabi, Uni Emirat Arab (UEA). Dari pengalaman tersebut, terungkap berbagai friksi. Mereka merespon friksi tersebut dengan melakukan resistensi yang bentuknya everyday forms of resistance ataupun yang open defiance/ public confrontation. Penelitian ini juga menggambarkan respon para pekerja domestik migran terhadap pandangan masyarakat UEA terhadap diri mereka.Segala pelabelan yang dilekatkan pada pekerja domestik migran Indonesia secara tidak langsung juga melabel masyarakat Indonesia secara umum. Para pekerja domestik merasa sakit hati atas segala pelabelan yang dilekatkan kepada mereka. Generalisasi umum yang dilakukan masyarakat UEA dirasa tidak adil karena tidak semua pekerja domestik seperti itu.Penelitian ini dilakukan di Abu Dhabi Uni Emirat Arab (UEA) selama bulan Mei-Juni 2010. Fokus penelitian adalah para pekerja domestik migran yang melarikan diri di penampungan KBRI Abu Dhabi. FGD, wawancara dan observasi adalah bentuk metode pengumpulan data.

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In working as migrant domestic workers, women faced a lot of obstacles and challenges. Violence is one form of challenge they have to face in working abroad. The violence they suffer are in the forms of physical, psychological, sexual and economic and these violence are multi-layered. One of the destination country is United Arab Emirates (UAE). Many women imagined UAE as a land of hope. But the reality is far for what they imagined.This research described the experiences of Indonesian Domestic Workers working in Abu Dhabi, United Arab Emirates (UEA). Those experiences revealed frictions. They then responded to those friction by resisting in the form of everyday forms of resistance or open defiance/ public confrontation. This research also described the responses of the Indonesian Domestic Workers on the stereotype put to them by the UAE society.The stereotypes put on Indonesian domestic workers have an indirect effect also to the whole Indonesian society. The Indonesian domestic workers themselves were hurt by these stereotypes. They consider it unfair because not all Indonesia domestic workers are like that.This research was conducted in Abu Dhabi, United Arab Emirates (UAE) in May-June 2010. The focus of this research is the Indonesian domestic workers staying in the Indonesian Embassy?s Shelter. Focus Group Discussion (FGD), interview and observation are the forms of data collecting."

"[ABSTRAKTesis ini memfokuskan diri pada bagaimana penegasan identitas diri komunitas lokal Sentani yang dieskpresikan di dalam ritual pembayaran harta kepala pada festival danau Sentani.Para pelaku komunitas lokal Sentani menggunakan ritual dalam rangka menegosiasikan dan menyiasati penegasan kembali identitas diri mereka dan komunitasnya dalam menghadapi pelaku dan kelompok lain.Ritual pembayaran harta kepala dalam festival danau Sentani mengalami beberapa perubahan dibandingkan ritual pembayaran harta kepala yang dilakukan di luar festival, karena para pelaku komunitas Sentani berhadapan dengan kekuatan dari luar diri mereka, seperti negara dan pasar global, sehingga mereka harus menegosiasikan, menyiasati dan menegaskan ekspresi identitas diri mereka sesuai dengan peluang yang ada.Kepentingan pasar lebih berperan dominan atas kepentingan kelompok lokal Sentani. Pasar memiliki kemampuan mendikte atau menentukan unsur-unsur prosesi ritual yang harus melakukan penyesuaian dengan kepentingan pasar yang lebih luas.

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ABSTRACTThis thesis is focused on the personal identity affirmation of local community Sentani, which expressed in the ritual of head rendering on Sentani lake festival.The doer of community local are using the ritual in order to negotiate and to deal with the reaffirmation of their personal identity and their community in facing the other doer and groups.The head rendering ritual in Sentani lake festival has been changed a lot compared to the head rendering out of festival because the doer of the ceremony have to dealing with forces outside themselves, such as countries and global markets, so they have to negotiate, deal with and affirm the expression of their personal identity according to the existing opportunities.The interest of the markets play more dominant role of the local community Sentani. The market has the ability to dictate or the determine the elements of ritual procession which should make the adjustments to the interest of the broader market;This thesis is focused on the personal identity affirmation of local community Sentani, which expressed in the ritual of head rendering on Sentani lake festival.The doer of community local are using the ritual in order to negotiate and to deal with the reaffirmation of their personal identity and their community in facing the other doer and groups.The head rendering ritual in Sentani lake festival has been changed a lot compared to the head rendering out of festival because the doer of the ceremony have to dealing with forces outside themselves, such as countries and global markets, so they have to negotiate, deal with and affirm the expression of their personal identity according to the existing opportunities.The interest of the markets play more dominant role of the local community Sentani. The market has the ability to dictate or the determine the elements of ritual procession which should make the adjustments to the interest of the broader market, This thesis is focused on the personal identity affirmation of local community Sentani, which expressed in the ritual of head rendering on Sentani lake festival.The doer of community local are using the ritual in order to negotiate and to deal with the reaffirmation of their personal identity and their community in facing the other doer and groups.The head rendering ritual in Sentani lake festival has been changed a lot compared to the head rendering out of festival because the doer of the ceremony have to dealing with forces outside themselves, such as countries and global markets, so they have to negotiate, deal with and affirm the expression of their personal identity according to the existing opportunities.The interest of the markets play more dominant role of the local community Sentani. The market has the ability to dictate or the determine the elements of ritual procession which should make the adjustments to the interest of the broader market]"

"ABSTRAKStudi ini akan mengulas bagaimana penalaran asosiatif memungkinkan diskursus kebudayaan Indonesia bergulir dan membingkai para pelakunya dalam satu proyek kehidupan sosial bersama. Penalaran asosiatif, sejauh beberapa kajian antropologi terdahulu memperlihatkan, dikonseptualisasi sebagai fitur cara berpikir masyarakat primitif yang cacat dalam menangkap realitas khususnya ketika dibandingkan dengan modus berpikir modern yang saintifik. Telusur-telusur antropologis lainnya terhadap bentuk rasionalitas yang berbeda dari rasionalitas yang identik dengan masyarakat Barat cenderung mengabaikan konseptualisasi ini dan lebih berfokus memperlihatkan bagaimana penalaran liyan yang dikajinya juga logis dan masuk akal. Namun, penulis melihat konsep penalaran yang juga galib dianggap tak menaati prinsip kemasukakalan ini mempunyai faedah justru memungkinkan hubungan sosial yang ekstensif terselenggara, dan ini terlihat dari bagaimana tubuh pengetahuan diskursus kebudayaan Indonesia yang metaforis memungkinkan para pelaku yang tak sulit dikatakan bagian dari kehidupan modern sekalipun membayangkan keterlibatan dirinya dalam diskursus ini. Dibayangkan sebagai watak dari sebuah bangsa, kebudayaan senantiasa memperoleh tempat sebagai topik yang urgen karena dianggap variabel yang tak bisa tidak diperhitungkan bila bangsa bersangkutan ingin menaja diri menjadi bangsa yang unggul, betapapun dalam praktiknya kita tak bisa mempertanggungjawabkan adanya entitas empiris kebudayaan Indonesia. Kapasitas analogi antropomorfistis kebudayaan yang membuat para pelaku secara imajiner merasa berada dalam kompetisi konstan dengan entitas kebangsaan lainnya, dalam praktiknya, jauh lebih berarti untuk menggerakkan mereka sebagai kolektivitas alih-alih plausabilitasnya.

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ABSTRACT

This study will examine the way associative reasoning enacting the discourse of Indonesian culture and involving the actors in a common social life project. Associative reasoning, in numbers of past anthropological studies, was commonly conceptualized as primitive society?s mode of false thinking which is unable to perceive objective reality especially when it came under comparison with modern scientific reasoning. The more recent anthropological studies on different form of rationalities compared to the Western one tend to dismiss this conceptualization and took more interest in showing how the other mode of reasoning is also logical and making sense in its own term. I, however, thought that the mode of thinking which disregard the rule of coherence is essential in enabling extensive social relationship, and this case is being shown by how the discourse of Indonesian culture make it possible for its actors to imagine his or her involvement in the discursive community. Imagined as the character of a nation, culture is always having a central place in common conversations due to it being considered as inseparable aspect for a nation which strives to be greater than the other, even though, in practice, I suspect, we could never prove the empirical presence of Indonesian culture. This anthropomorphist analogy of culture, which imaginarily providing the actors with a sensation of being in a constant competition with other national communities, in practice, is a far more important capacity in mobilizing people as a collectivity rather than its plausibility;This study will examine the way associative reasoning enacting the discourse of Indonesian culture and involving the actors in a common social life project. Associative reasoning, in numbers of past anthropological studies, was commonly conceptualized as primitive society?s mode of false thinking which is unable to perceive objective reality especially when it came under comparison with modern scientific reasoning. The more recent anthropological studies on different form of rationalities compared to the Western one tend to dismiss this conceptualization and took more interest in showing how the other mode of reasoning is also logical and making sense in its own term. I, however, thought that the mode of thinking which disregard the rule of coherence is essential in enabling extensive social relationship, and this case is being shown by how the discourse of Indonesian culture make it possible for its actors to imagine his or her involvement in the discursive community. Imagined as the character of a nation, culture is always having a central place in common conversations due to it being considered as inseparable aspect for a nation which strives to be greater than the other, even though, in practice, I suspect, we could never prove the empirical presence of Indonesian culture. This anthropomorphist analogy of culture, which imaginarily providing the actors with a sensation of being in a constant competition with other national communities, in practice, is a far more important capacity in mobilizing people as a collectivity rather than its plausibility."