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"Ethnolinguistics' is the study of how language relates to culture and ethnicity. This book offers an original approach to ethnolinguistics, discussing how abstract concepts such as truth, love, hate and war are expressed across cultures and ethnicities. James W. Underhill seeks to situate these key cultural concepts within four languages (English, French, Czech and German). Not only do these concepts differ from language to language, but they go on changing over time. The book explores issues such as how far meaning is politically and culturally influenced, how far language shapes the thought of ethnic groups and how far their thought shapes language, and the role of individuals in the consolidation of cultural concepts. It offers a clear and thought-provoking account of how concepts are understood and will be welcomed by those working in the fields of sociolinguistics, linguistic anthropology, discourse analysis, semantics and pragmatics."

"In this innovative textbook Alessandro Duranti introduces linguistic anthropology as an interdisciplinary field which studies language as a cultural resource and speaking as a cultural practice. He shows that it relies on ethnography as an essential element of linguistic analyses, and that it draws its intellectual inspiration from interactionally oriented perspectives on human activity and understanding. Unlike other current accounts of the subject, it emphasizes that communicative practices are constitutive of the culture of everyday life and that language is a powerful tool rather than a simple mirror of pre-established social realities. An entire chapter is devoted to the notion of culture, and there are invaluable methodological chapters on ethnography and transcription. The theories and methods of linguistic anthropology are introduced through a discussion of linguistic diversity, grammar in use, the role of speaking in social interaction, the organization and meaning of conversational structures, and the notion of participation as a unit of analysis."

"ABSTRACTIn discussions on exchange, money is often seen as a medium of exchange and a universal equivalent in the circulation of commodities, as well as an object in gift exchange. Yet, in the case of the management of copra that we researched on the island of Seram, money becomes a factor in shaping a dynamic of gift continuity and transformation in the realm of the copra economy (in this context of masohi custom). It is money that promotes both the use and erosion of masohi custom. Masohi is a tradition of community work on the island of Seram and is based on non-capitalist social relations and the principal of reciprocal exchange. This article seeks to describe how money,originally a capitalist medium, serves to simultaneously preserve and transform masohi custom, which, at its essence, is a non-capitalist institution."

"ABSTRAKThe rise of gender as a category of analysis in the humanities since early 1980's strikes a system of domination in which men as a group has a hegemony power over women. It reacts to the men's oppression over women in a patriarchal system. Refers to an idea that reveals 'Gender is not a biological fact but a cultural formation', this study treats the characters' behaviour on The Root of All Evil and Parallel Forces as a socio-cultural formation. This research applies the focalization method to find out the cultural background that influences gender problems which hide inside those two novels. Focalization method is a way of tracing an ideological viewpoint of narrative's focalizer. Focalizer, (he or she) as an agent of orientations, mediates events, places, and persons. The focalizer of The Root of All Evil, a migrant from Indonesia that has been in Melbourne for about nine years, sees the highly dependence of middle class women in Jakarta from her internalized - Australian "egalitarism" and "fair go" concepts. She confronts those ideas to refined, submissive, and domestic oriented of an early 1980's women situation in Jakarta. She compares her new situation Jakarta with Australian perception of women's roles. She can not understand the position of women, and political system of Indonesia. She tries to do her idea in her home town. She fails and she is up set. The second novel, Parallel Forces has two focalizers. A cultural hibridity that makes a very individual behaviour in a cosmopolitan environment becomes the central focus of this text. More various characters and cultural transactions happen in this novel. The twins , Amyrra and Amyrta were born in Singapore have a permissive - French mother, Claudine and a traditional Javanesse (Priyayi) father, Hardoyo. The twins' parents come from two different culture (s). They also grew up in Melbourne. Amyrra lives in a very ambigious situation. She both believes in Catholic and Reincarnation of Ken Dedes. She is sure that she is caught by "Myth of the old Javanesse Queen Ken Dedes? Reincarnation". But She is a believer anyway. Claudine as a model for Amyrra and Amyrta. She is very successful in surviving in two worlds. As a good mother, Claudine in the long run makes Western's progress and Eastern's tolerance harmonized as the best way of life. She stresses it to her twins daughters. Both novels still exposure the patriarchal system that makes man dominate all social relations. Social practice of patriarchal system are found in all sectors. Only in a limited space women can participate. Women still need more struggles to live in justice atmosphere. "

"ABSTRAKPenulisan tesis ini didasari oleh minat saya untuk meneliti rumah tradisional Jawa yang pada masa sekarang ini jarang dipergunakan orang lagi. Minat ini didorong oleh kenyataan adanya bentuk yang khas -baik penampilan luar maupun wujud tata ruang atau bagian-bagian ruangnya- dan tertentu serta satu sama lain memiliki model-model yang relatif sama sesuai dengan aturan rumah dalam kebudayaan Jawa. Selain itu, saya ingin menuniukkan adanya konsep privacy pada orang Jawa sebagai suatu kebutuhan yang penting kendati berbeda dengan konsep privacy kebudayaan barat, terutama dalam mewujudkannya atau menyatakannya. Demi membatasi ruang lingkup pembahasan, tesis ini hanya terbatas dan terfokus penelitiannya pada model tata ruang rumah Jawa dilihat fungsinya bagi para penghuninya yang berkebudayaan Jawa, serta aturan-aturan bertingkah laku dan berinteraksi menurut kebudayaan Jawa. Tesis ini tidak menyinggung aspek teknis pembuatan rumah tradisional Jawa, bukan pula berbicara dalam dimensi sejarah sehingga variabel waktu tidak diperhitungkan. Oleh karena tesis ini berbicara tentang model rumah Jawa dan model interaksi secara Jawa, saya tidak menentukan daerah penelitian secara khusus. Jelas bahwa rumah Jawa yang dibangun secara tradisional atau interaksi antar individu yang sesuai dengan kebudayaan Jawa dapat ditemui di daerah kebudayaan Jawa yang dalam hal ini kebanyakan berada di Pulau Jawa bagian tengah dan timur. Adapun tesis dari tulisan ini adalah ingin menunjukkan bahwa dalam kebudayaan Jawa ada konsep privacy; walaupun dalam bahasa Jawa, secara eksplisit tidak ada kata tersebut. Konsep tersebut secara implisit terwujud dalam aturan-aturan serta model-model yang dijadikan pedoman berkelakuan dan berinteraksi dengan sesama dalam ruang-ruang yang sesuai penataannya dengan corak kegiatan-kegiatan yang dilakukan. Konsep ruang tertentu pada rumah serta adat sopan santun dalam interaksi merupakan patokan dalam menentukan batas-batas berkenaan dengan perlindungan terhadap privacy. Pendekatan yang saya gunakan adalah pendekatan holistik. Masalah penelitian: privacy pada orang Jawa akan dilihat perwujudannya yang implisit pada aspek kehidupan sehari-hart yang diatur menurut, serta berpedoman pada kebudayaan Jawa. Hal tersebut berupa, wujud rumah tradisional Jawa berikut model-modelnya, cara menempatkan diri bagi orang Jawa, cara meletakkan benda pada ruang-ruang dalam rumah, model berinteraksi dalam ruang dan sebagainya, akan saya perhatikan guna mencapai pengertian konsep privacy pada kebudayaan Jawa. Dalam tesis ini, penekanan dilakukan pada konsep kebudayaan, artinya, menekankan pada apa yang seharusnya atau yang ideal dalam kebudayaan Jawa, yang bisa berbeda dengan kenyataan yang ada? "