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"This research intends to prove that globalization is not always related to homogenization process. For such a purpose this research described how Betawi youngsters construct their ethnis identity and how they consume Betawi cultural television program in the constructuin of their ethnis identity. As a constructuinist, the resercher used case study with multi level analysis design. The results suggest that on a one side among cases studied their characteristics as orang Betawi can still be seen, but on the other side, their ethic identity is weekened while a new ethnis identity is formed."

"Tulisan ini mendeskripsikan orang-orang Arab di Manado, baik sebagai etnis, pelaku niaga, hingga orang yang berpengaruh pada akhir abad ke-19 hingga awal abad ke-20. Etnis Arab tergolong masyarakat yang aktif dalam kegiatan perdagangan, terutama pada perpindahan komoditas hingga pertengahan abad ke-20. Mereka menjadi salah satu etnis yang memainkan beberapa peran penting dalam struktur masyarakat Nusantara, termasuk di Manado. Aktivitas tersebut memengaruhi proses perpindahan penduduk, diaspora, pembentukan identitas, dan poros jejaring niaga menjelang awal abad ke-20. Manado menjadi kawasan strategis yang menghubungkan beberapa bandar utama dan kecil untuk para pedagang Arab. Tulisan ini menggunakan metode sejarah untuk meneliti komunitas Arab yang masih bertahan sampai sekarang. Diaspora etnis Arab ke Manado mendorong kekuatan orang-orang Arab di Nusantara. Jejaring yang terbentuk berdampak pada pembentukan identitas agama yang melekat pada etnis Arab di Manado menjelang awal abad ke-20 M. Salah satu faktor pendorong kekuatan etnis Arab adalah perekonomian yang mampu memanfaatkan ruang di antara para pelaku niaga lainnya. Akibatnya, mereka menjadi kekuatan baru di awal abad ke-20 yang mampu menarik perhatian penduduk setempat untuk tetap menjalin relasi.

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This paper describes the Arab people in Manado, as ethnic groups, traders and influential people in the late 19th century to the early 20th century. The Arabs were classified as people who are active in trading activities, especially in the shift of commodities, until the mid-20th century. They were one of the ethnic groups that play several important roles in the structure of Indonesian society, including in Manado. These activities influenced the process of population movement, diaspora, identity formation, and the axis of commercial networks towards the beginning of the 20th century. Manado was a strategic area that connected several major and small cities for Arab traders. This paper used historical methods to examine Arab communities that still survive today. The diaspora of the Arabs to Manado strengthen the Arabs in Indonesian archipelago. The network that was formed had an impact on the religious identity attached to the Arabs in Manado towards the early 20th century AD. One of factors driving the power of the Arabs was the economy which can take advantage of the space among other business actors. As a result, they became a new force in the early 20th century that they were able to attract local people’s attention to stay connected."

"Etnis Kurdi sebagai etnis yang heterogen telah terbagi ke dalam dua kelompok dengan identitas yang berbeda. Kelompok yang pertama adalah etnis Kurdi dengan identitas berdasarkan pendekatan objektif atas asal-usul kebangsaan yang statis. Kelompok yang kedua adalah etnis Kurdi dengan identitas berdasarkan pendekatan subjektif yang dinamis bagi setiap anggotanya untuk dapat berubah dan menentukan hidupnya sendiri. Sebagian kelompok Etnis Kurdi dengan karakteristik asal-usul kebangsaan yang berbeda dengan negara dimana tempat mereka tinggal, melalui semangat etnisitasnya tersebut melahirkan konsep etnonasionalisme untuk dapat mempertahankan eksistensi identitas mereka. Di Turki, konsep nasionalisme etnik yang mereka gunakan telah melahirkan konflik, perlawanan dan pemberontakan kepada pemerintah untuk melakukan gerakan separatis dan untuk membentuk negara sendiri dalam satu kesatuan etnisitas yang absolut. Karakteristik etnis berdasarkan asal-usul kebangsaan yang dimilikinya kerap menjadikan komunitas etnis sebagai sebuah kesatuan kelompok yang memisahkan diri dari segala perbedaan. Konsep etnisitas dengan ciri-ciri budaya yang mencakup bahasa, agama dan adat istiadat yang mutlak merupakan cara bagi setiap etnis untuk mengidentifikasi identitas mereka. Namun, identitas etnis tidaklah statis dan akan selau berproses berdasarkan perubahan ciri-ciri kutural yang dinamis. Maka, identitas etnis sesungguhnya juga bergantung pada keinginan setiap anggotanya untuk dapat menentukan nasibnya sendiri.

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Kurdish as a heterogeneous ethnic that has been divided into two groups with distinctive identities. The first group is Kurdish who identity based on an objective approach on a static national origin. The second group is Kurdish whose identity is based on a dynamic subjective approach for each member to change and define his own life as a nation or as an ethnic groups. Some groups of Kurds with the characteristics of national origin which differs from the country where they live, through their ethnic spirit gave birth to ethnonasionalism concept to maintain the existence of their identity. In Turkey, the concept of ethnic nationalism that they use has created conflict, resistance and rebellion to the government being a separatist movement and aiming to form their own country in a single ethnicity as a sovereign nation. Ethnicity which is based on nation identity tend to separate from all the differences as an aethnic community. Ethnicity concepts which contain cultural traits including language, religion and customs are absolutely a way for each ethnic to identify themselves. However, ethnic identity is not static and always develops, based on dynamic cultural changes. Therefore, ethnic identity also depends on the willingness of each member in determining their own destiny."

"Pengalaman tertekan dengan perubahan-perubahan yang terjadi akibat proses akulturasi didefinisikan sebagai acculturative stress (Berry dalam Organista, Chun, & Marin, 1998). Acculturative stress tergantung pada sejumlah faktor-faktor perantara, termasuk diantaranya adalah karakter kelompok dominan, strategi akulturasi yang dilakukan kelompok minoritas, bentuk-bentuk akulturasi yang dialami, kondisi demografi, sosial, serta karakteristik psikologis dari kelompok maupun anggota kelompok. Masing-masing faktor ini dapat mempengaruhi level acculturative stress (Berry dalam Organista, Chun & Maria, 1998). Faktor-faktor perantara yang lain adalah bagaimana kelompok dominan menggunakan pengaruh-pengaruhnya pada proses akulturasi dan tingkat pluralisme dalam masyarakat (Murphy, 1965 dalam Berry, 1989). Acculturative stress merupakan konsekuensi dari proses akulturasi, tetapi kemungkinan terjadinya dapat berkurang secara signifikan jika partisipasi dalam masyarakat dan pertahanan kultur yang diwariskan didukung oleh kebijakan dan praktek di dalam masyarakat. Acculturative stress juga diketahui berdampak pada tingkat personal, beberapa diantaranya adalah menurunnya kesehatan (fisik, sosial, dan psikologis), menurunnya tingkat motivasi, perasaan terasing, dan meningkatnya penyimpangan sosial.Etnis Cina di Jakarta sebagai etnis minoritas tennasuk salah satu etnis yang mengalami proses akulturasi. Bagaimana accullurative stress terjadi pada etnis Cina di Jakarta merupakan pokok permasalahan yang dibahas dalam penelitian ini. Model konseptual yang diuji didasarkan pada model Liebkind (1996), yaitu `Migration Contigencies and Acculturative Stress'. Model ini merupakan modifikasi dari teori acculturative stress Berry (1992) dan Beyser (1991). Pengujian model konseptual menggunakan teknik Structural Equation Modeling (SEM) dengan bantuan program LISREL.Model ini terdiri dari satu variabel exogeneous (diskriminasi) dan tiga variabel endogeneous (tingkat akulturasi, identitas etnis, dan acculturative stress). Pengumpulan data dilakukan melalui kuesioner self-report yang terdiri dari tujuh instrumen (perceived discrimination, reaksi emosional alas racial discrimination, tingkat akulturasi, identitas etnis, perceived stress, dan Chinese Depressive Symptom). Sebanyak 313 kuesioner yang dapat dianalisis dari 360 kuesioner yang disebar secara proporsional berdasarkan penyebaran populasi etnis Cina di lima wilayah di DKI Jakarta.Dari pengujian diketahui bahwa model konseptual yang diadaptasi dari "Migration Contigencies and Acculturative Stress" Liebkind yang meramalkan acculturative stress pada kelompok etnis minoritas, dalam hal ini kelompok etnis Cina di Jakarta, ternyata terbukti signifikan secara statistik. Goodness of Fit yang diperoleh adalah Chi square (x') =6.62, DF=5, pada p-value=0.23, RMSEA=0.032, GPI=0.99, CF1=1.00, dan NFI=0.99 menunjukkan bahwa data fit dengan model. Dengan demikian acculturative stress dapat diramalkan melalui variabel diskriminasi, akulturasi, dan identitas etnis. Dari pengujian model, didapat hubungan langsung yang positif antara diskriminasi dan acculturative stress. Hal ini berarti semakin individu merasakan diskriminasi semakin tinggi acculturative stress-nya. identitas etnis menjadi variabel tidak langsung dari pengaruh diskriminasi terhadap acculturative stress. Dengan adanya perantara identitas etnis maka pengaruh diskriminasi terhadap acculturative stress menjadi lebih kecil. Terdapat hubungan tidak langsung antara diskriminasi dan acculturative stress melalui perantara akulturasi dan identitas etnis. Variabel identitas etnis memberikan pengaruh yang lebih besar bila dibandingkan variabel akulturasi_ Disamping itu, terbukti signifikan adanya hubungan langsung yang positif antara low self-esteem dengan acculturative stress.Pengujian model juga membuktikan adanya perbedaan model acculturative stress berdasarkan gender. Pada perempuan, acculturative stress dipengaruhi secara langsung oleh diskriminasi dan terdapat pengaruh tidak langsung diskriminasi terhadap acculturative stress melalui identitas etnis. Pada laki-Iaki diskriminasi berpengaruh langsung terhadap acculturative stress, namun tidak terdapat pengaruh tidak langsung dari identitas etnis. Demikian jugs pada pengujian model acculturative stress berdasarkan identifikasi etnis (Tionghoa keturunan, Tionghoa Indonesia, dan Orang Indonesia) terdapat hubungan langsung antara diskriminasi dengan acculturative stress, namun tidak terdapat pengaruh identitas etnis sebagai variabel perantara dari diskriminasi terhadap acculturative stress."

"Disertasi ini membahas tentang orang-orang Madura yang kembali setelah terjadinya kekerasan antar etnis yang dikenal dengan Kerusuhan Sampit pada bulan Februari 2001. Mereka memutuskan untuk kembali ke Sampit setelah mempertimbangkan berbagai situasi yang pernah mereka alami pada saat hidup di kota Sampit sebelum terjadinya kerusuhan. Penelitian ini ini ingin menunjukkan bahwa berbagai peristiwa pada masa lalu membentuk mental image yang dijadikannya sebagai referensi untuk kerangka bertindak pada masa sekarang. Melalui penelitian lapangan yang dilakukan Sawpit Kalimantan Tengah, dan beberapa daerah lainnya di Provinsi Kalimntan Tengah dan Pulau Madura, Jawa Timur; dengan menggunakan teknik wawancara mendalam, pengamatan setengah terlibat dan penelusuran dokumentasi ditemukan bahwa orang-orang Madura menggunakan referensi kejadian pada masa lalu untuk memulai kembali kehidupannya di kota Sawpit. Ingatan-ingatan tentang harmonisasi hubungan dengan orang-orang Dayak diberi tempat yang luas. Namun, ingatan yang bersifat traumatic, khususnya tentang kekerasan komunal antar etnik tidak disembunyikan oleh orangorang Madura dari ruang publik kota Sampit."

"ABSTRACTThe goal of this research is to investigate the degree to which the Sumbawa language, one of the minority languages in Lombok, is maintained by its speakers. It is also aimed at finding out if there is a correlation between language shifts, in the event that shift has occurred, and ethnic identity change on the part of the Sumbawa bilinguals. The population of the study is the whole Sumbawa speech community spreading out in several villages on the eastern part of Lombok. The main corpus of the data was extracted from the answers of the respondents by means of a survey questionnaire. Along with the survey questionnaire, the data collection was also triangulated with the ethnographic method, i.e. participant observations and interviews supplemented with the perusal of documentary. The quantified data were then analyzed using several statistical techniques, namely Spearman's correlation, Anova, and T-test in addition to the descriptive statistics.This study shows several interesting findings. One of the clearest findings to emerge from this reserach is that the Sumbawa language in Lombok is still highly maintained by the Sumbawa speech community although it has been existing right there for approximately three centuries. This is shown by the overall mean score of language choice in the home domain, which yields a figure of 1.66 (the rating scale of language choice being 1-5, with 1= [almost] always bahasa Sumbawa [BSb] and 5 = [almost] always bahasa Sasak [BSs]). When correlated with the language attitude of the Sumbawanese speakers, it shows that there is a correlation between language choice as a whole and language attitude, which implies that the more positive the language attitude of the respondents are the more likely it is for the language to be maintained. This maintainance of the language, however, is not congruent with the maintenance of the ethnic identity of the Sumbawanese. There is a clue that the Sumbawa ethnic identity is now transforming into its new form, namely Sasak.In response to the questionnaire items on self-identification, 47,5% agree and 14,0% strongly agree on the statements of self-identification proposed, the rest 12,1% neither agree nor disagree, 22,7 disagree and 3,3% strongly disagree (n = 244). This indicates that Sumbawa-Sasak bilinguals (SS) in Lombok tend to be more identified as Sasak rather than Sumbawa. Moreover, based on the overall mean score of self-identification and ethnic identity (scale 1-5) it reveals that the rate being identified as Sasak becomes higher as the age becomes younger (implicational scale being 83,33%). When asked if Sasak and Sumbawa share a common custom and tradition, 68,0% answered different, 17,2% stated the same, 14,2% were indifferent, and 0,4% did not respond. However, in terms of cultural habits or traditional custom practiced when having feast or traditional family ceremonies, 60,7% employed a mixture of Sasak and Sumbawa custom, 27,9% used Sasak and only 11,5% still used Sumbawa.For the SS in Lombok, it seems that the language preservation is important for several reasons. The first and most dominant of all is that language is a symbol of its distinct intragroup identity as is clearly shown by the patterns of its language use. BSb is used as the main medium of communication in the home domain, neighborhood domain, religious domain as well as in infra-villager group relations. In the meantime, BSs is used only for communication with inter-villager group relations. For communication in public sphere such as school or government offices and in certain situations, however, BSs is preferable beside bahasa Indonesia. Therefore, these two related languages form a kind of diglossic or poliglossic situation, whereby BSb serves the L function, BSs the M (medium), and bahasa Indonesia (BI) the H function. BI, however, is used only in a very formal situation. What is surprising is that the pattern of language choice and use tends to change along the age parameter, in that at the lower level of age group, when Sumbawan speech community begins to study and acquire BSs for a wider means of communication and socialization, the mean score is low. This score becomes higher and higher as the respondents grow older and get matured and reaches its peak at 31-40 age groups. After that it goes down as the respondents grow older and older. This may suggest that age group has no effect on the language choice, in the sense that the up and down movement of the language use as performed by the mean score shows that the Sumbawan needs BSs not only as lingua franca but also as a means of being accepted as members of the wider community for socialization. When they come back to their village they do not need it anymore and use BSb again.Secondly, the use of BSb as a primary means of communication in the home domain and neighborhood is made possible because of the isolation of their residential areas from the dominant group, the majority of them live seperately from the Sasak karmpoerrg in Lombok They have their own mosques and sometimes elementary schools with homogenious students. These all may facilitate to use mother tongue as their medium of intra-group communication, which may then brings pride in their language. But this does not mean that they are also proud of their `ancestral ethnic' identity. The fact is that most of them said they are Sasak. However, eventhough inter-marriage rate is relatively high, this does not seem to discourage the use of BSb in the home domain for as long as they live in the Sumbawan community. The t -test statistical analysis shows that thre is no difference in the language choice and use between intra-marital couples and inter-marrital ones (the obtained t value is -.768 critical t value 1.960, and thus the null hypothesis is accepted). "