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Abstrak :
ABSTRAK
Kehilangan kekuasaan politik sejak tahun 1950, Keraton Kasunanan Surakarta menjalani masa survival untuk mempertahankan eksistensi kerajaan yang dibangun pada tahim 1745 ini. Setengah abad kemudian tampak bahwa usaha keraton mulai menuai basil. Tradisi-tradisi yang semula hilang bangkit kembali, dan upacara-upacara ad at Jawa semakin marak dijalankan baik di dalam maupun di luar keraton. Gelar kebangsawanan dikejar oleh berbagai kalangan pada skala nasional; dari orang biasa, usahawan, sampai pejabat tinggi pemerintah.

Hasil penelitian mengungkapkan bahwa keberadaan Keraton Kasunanan dapat dipertahankan karena peran sentral Raja Paku Buwono XII dalam melestarikan tradisi dan memelihara ritual keraton. Dari sudut pandang antropologi politik, upaya sang raja ini dapat diartikan sebagai bentuk strategi peneguhan kekuasaan melalui pemeliharaan dukungan, legitimasi, dan otoritas. Pemeliharaan tradisi dan ritual yang sarat dengan makna simbolik (bila perlu menciptakan tradisi baru yang tampak seolah tradisi kimo) berperan besar dalam meneguhkan legitimasi kekuasaan. Di samping itu, keraton juga menggimakan basis sakral sebagai strategi politik. Konsep keraton sebagai jelmaan alam semesta {imago mundi) dan raja sebagai pusat alam semesta {axis mundi) dipakai sebagai alat untuk meneguhkan eksistensi kerajaan yang sesungguhnya tidak lagi memiliki kekuasaan politik.

Dari sudut pandang antropologi perkotaan, strategi survival berbuah pada bentukbentuk kompromi penggunaan ruang dan tata ruang keraton berumur 250 tahun ini. Di sini dapat dilacak pola perubahan dan konstansi tata ruang, yang menyangkut elemenelemen tetap, setengah-tetap, dan tidak tetap.

Di balik kisah kebangkitan keraton yang tampak fenomenal ini, jika ditempatkan pada skala yang lebih luas (skala kota Surakarta atau negara Indonesia), geliat Keraton Kasunanan masa kini masih terlihat bagaikan "negara teater" yang mengandalkan suguhan tradisi sebagai menu utamanya. Semangat mendukung keberadaan keraton nampaknya masih merupakan minat individual.

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ABSTRACT
Losing its political power in 1950, Keraton Kasunanan Surakarta has endured a survival period in preserving the existence of this kingdom that was established in 1745. Half a century later, seems that the kingdom has gained a considerable success. Vanishing traditions have restored, while the practice of old Javanese rituals have blossoming both inside and outside the kingdom wall. Nobility titles have been demanded by broad range of people in nation-wide; from ordinary people, businessmen, until highrank government officers.

The research reveals that the existence of Keraton Kasunanan has survived because of the central role of King Paku Buwono XII in preserving traditions and maintaining keraton's rituals. From the viewpoint of political anthropology, all the king's efforts can be meant as strategy of strengthening the power by maintaining supports, legitimacy, and authority. Maintenance of traditions and rituals, which full of symbolic meanings (and if necessary, inventing new tradition that looks like ancient tradition), takes an important role in building up power legitimacy. The kingdom has also made use of sacred base as political strategy. The idea that puts the palace complex as representation of the universe (imago mundi), and the king as center of the universe (axis mundi) has been used as a tool to strengthen the existence of the kingdom that in fact has no more political power.

From the viewpoint of urban anthropology, the strategy of survival has resulted in the compromise in the use of space and the spatial order of this 250-year old kingdom. Here can be traced the change and constancy of urban order, which cover the fixed-feature, semifixed-feature and nonfixed- feature elements.

Behind the revival story of the kingdom that looks phenomenal, ifplaced in larger scale (city-wide Solo, or country-wide Indonesia), the struggle of Keraton Kasunanan today appears no more than a "theater state " that relies on performing tradition as its main menu. The spirit of supporting kingdom's existence seems to be individual interests.

Abstrak :
To inherit something if it is not genetically is believed to be a culture. Knowledge is culture since it is not genetically acquired. When we are discussing the -function of knowledge that means we are discussing the `culture', because knowledge is transferred by socialization, and human get it by learning process. Knowledge in its formation is connected to power. One of the processes in formation of knowledge is through education and power is represented by the state and its government with its regulations reinforced. In education, curriculum is the reflection of power. The government issues the national curriculum, applied throughout the country. In the implementation, the uniformity can not be fully applied. The due to the various situation and condition in every region. Alternative education is considered to be against uniformity in the implementation of national curriculum. Alternative education is also viewed as power in education. Power contest is the condition that comes along with the formation of knowledge. Power contest appears when knowledge is constructed, deconstructed, and reconstructed. All happen within the constellation of power. The concept of contest is used to illustrate the struggle, the fight, competition and debate when knowledge is in formation within the constellation of power. Teaching through schools is one of the ways to formation of knowledge. In formation of knowledge, state with its national curriculum seems to stand in one side while, children, parents, peer groups, milieu, NGOs, and media are in the other side. Power contest seems to give certain color when alternative education is set in the context. SDKE Mangunan is a type of alternative education that we can use to illustrate power contest between education and the state in the formation of knowledge. Romo Mangun with his curriculum for SDKE Mangunan has to face the state which implements national curriculum. Children just have to face their teachers in class. This will become more complicated with the presence of others like parents, peer groups, milieu and media.

Abstrak :
ABSTRAK Kayau (headhunting) merupakan skrip budaya yang bersumber dari arketipe budaya masyakat Dayak di Kalimantan yang telah ditinggalkan sejak Rapat Damai Tumbang Anoi tahun 1894. Mulai saat itu, kayau dalam arti perburuan kepala manusia tidak lagi dipraktekkan. Berdasarkan kesepakatan yang diambil, hakayau (saling potong kepala), habunu (saling membunuh), dan hajipen (saling memperbudak) dihentikan. Penyelesaian konflik-konflik yang terjadi dalam masyarakat dilakukan dengan mengacu pada hukum adat dan hukum negara. Setelah lebih dari 100 tahun praktek kayau tidak lagi diajarkan dari generasi ke generasi, pada tragedi nasional kerusuhan Sampit tahun 2001, praktek kayau bangkit kembali. Fenomena ini menjadi penting untuk dikaji, karena praktek kayau yang mengandung ide jahat (evil), dalam konteks budaya masa kini termasuk ke dalam perilaku di luar batas kemanusiaan, dilakukan oleh mereka yang sehari-hari adalah masyarakat kebanyakan (ordinary people). Mereka bukan pelaku kejahatan atau tindak kriminal, dan tidak pernah melakukan pembunuhan dan cenderung tergolong orang baik (good people). Bagaimana proses yang terjadi sehingga sebuah skrip budaya yang sudah tidak digunakan lebih dari dua generasi dapat bangkit kembali dan dilakukan oleh para pelaku dari generasi yang berbeda, yang tidak pernah melakukan kayau sebelumnya, menjadi pertanyaan yang mendasari penelitian ini. Untuk memahami gejala yang terjadi, penelitian dilakukan dengan menggunakan pendekatan kualitatif dan kuantitatif. Tesis yang diajukan adalah, dalam situasi konflik, di saat identitas kolektif dan kolektif emosi lokal diaktivasi, maka sebuah arketipe budaya yang mengandung ide jahat, yang telah ―tidur‖ (dormant) lebih dari satu abad, dapat bangkit kembali, dan membatasi pilihan alternatif tindakan dalam pemecahan masalah. Meskipun tidak dipraktekkan lagi, skrip budaya kayau yang bersumber dari arketipe budaya, masih tersimpan dalam ketidaksadaran kolektif. Skrip budaya tersebut dapat diaktivasi kembali pada situasi tertentu. Diduga, sebuah proses narasi dalam reproduksi serial masih terus terjadi dari generasi ke generasi. Tampaknya, kayau adalah sebuah ekspresi budaya kehormatan untuk manyalamat utus yang perlu menemukan bentuk alternatif pengekspresian positif pada masa sekarang ini.

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ABSTRACT Kayau (headhunting) is a cultural script that based on cultural archetype Dayak society in Kalimantan or known as Borneo island in Indonesia that no more conducted since ?Rapat Damai Tumbang Anoi? (the peace agreement Tumbang Anoi) in the year 1894. To commit the agreement, the tribe‟s activities such as hakayau (headhunting), habunu (killing each other), and hajipen (slavery) have been stopped. Conflict resolution in the society is nowadays solved based on ?Adat Law‟or State Law. Over one hundred years mengayau has been left and not being taught to the next generation, but in the ethnic conflict called as national tragedy in Sampit in 2001, mengayau tradition has emerged. It is interesting to study this phenomenon because mengayau activity includes the idea of evil and in the modern cultural context mengayau activity is categorized as extraordinary evil behavior, and conducted by ordinary man or good people in their daily life. It is interesting to study how the process of a dormant cultural script that have been run over the two generations can be achieved by people from different cohort and they have never been taught mengayau before. The study is conducted using qualitative and quantitative approaches to understand the phenomenon. Thesis statement being developed is in a conflict situation which is the collective identity and collective indigenous emotion are being activated a dormant cultural script or cultural archetype over one hundred years is emerged and ignoring the concept of good and evil in individual decision making process. Although mengayau activity has been deactivated over one hundred years, the mengayau cultural script that based on cultural archetype is still kept as collective unconsciousness and can be activated in a certain situation. A narrative process in the term of serial reproduction is running over generations simultaneously. It is hypothesized that mengayau is a kind of culture of honor named ?manyalamat utus‟ that should be expressed in positive behaviour in modern life.