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"This article observes collective action of Toa Pe Kong celebration in the public space during Post-New Order era in Slawi, Central Java. This celebration involves local people from different religions and cultures. Why this celebration can be done after New Order? What aspect functions as collective bond among Slawi plural society? Using historical and cultural sources, this study analyses function and meaning of the ritual in relation to the collective aspect of Toa Pe Kong celebration."

"This paper is written based on the author's research on the policy of Chinese assimilation in two types of high school in Medan (1985-1986). Based on education policy issued in 1975,Indonesian students of Chinese descent are brought to contact with 'local students' to absorb so-called National culture through assimilation in schools. The author specifies two models of assimilation school, one is public schools, and the other is private schools with certain religious affiliations. There are seven indicators to measure successful assimilation (cultural, structural, amalgamations, identification, attitude, behaviour, and civic education) which show that the overall success of the assimilation agenda is still open to question if not unexpected. However, the author remarks that surprisingly, the assimilation process seems to have met with greater success in religious schools rather than public schools and he also critically points out that the basic assumption of assimilation is misleading and does not support the enrichment of a multicultural society."

"This paper is written based on the author's research on the policy of Chinese assimilation in two types of high school in Medan (1985-1986). Based on education policy issued in 1975,Indonesian students of Chinese descent are brought to contact with 'local students' to absorb so-called National culture through assimilation in schools. The author specifies two models of assimilation school, one is public schools, and the other is private schools with certain religious affiliations. There are seven indicators to measure successful assimilation (cultural, structural, amalgamations, identification, attitude, behaviour, and civic education) which show that the overall success of the assimilation agenda is still open to question if not unexpected. However, the author remarks that surprisingly, the assimilation process seems to have met with greater success in religious schools rather than public schools and he also critically points out that the basic assumption of assimilation is misleading and does not support the enrichment of a multicultural society."

"Indonesia is a multicultural society consisting of more than 500 ethnic groups, cultures, and various religious beliefs. They are united as a nation by the national state system of Indonesia. The Indonesian state was built by the founding fathers on the basis of the ideology of 'Unity in Diversity' (Bhinneka Tunggal Ika). During the Soeharto regime, it was turned into a state based on militarism, violence, totalitarianism, and was centered in the hands of the powerful elites. In line with the violence, militarism and totalitarianism, there has been an active use of primordialism (ethnicity and Islamic religion as the political tools). In this article the author presents the essence of Indonesia's multiculturalism and its potentials to unite and break up as a nation, as well as solutions on how to take care and maintain a democratic multiculturalism."

"The dramatic change in some important aspects of this country after the collapse of New Order Regime, primarily in the political aspect, provided larger opportunity to Indonesian Chinese in constructing their real identity, included to the Indonesian Chinese Muslim. In one hand, Indonesian Chinese Muslim tended to re-strengthen their cultural identity shown by articulating some features of their ethnic identity, and they show more the involvement in developing discourse of national building and the life of majority group by using their Islamic identity in the other hand. At this point, they then could not be categorized as ?peranakan? and ?totok?, the binary category which is often used to refer to the asimilated and unasimilated Chinese into the cultural system practized by the native majority. After the state launched the new regulation of citizenship No. 12/2006, they were then positioned by the state as the ?real? citizen who had the same civil rights before the law as well as the other groups. The implication of this legacy in the social and cultural context is that they then developed the inclusive identity, such as absorbing the categories and features of identity of other group, involved in the activities of majority group, and occupied the same kind of majority group profession, until they felt that those had become part of their own identity. By sharing their identity with non-Muslim Chinese and majority group, they could take a strategic role as cultural mediators, political brokers and bridge builders."

"This article describes the spaces order among the Baduy people of Southwest Java. The Baduys, who deliberately isolating themselves from influence of modernization, divides their settlement into Inner Baduy and Outer Baduy. The Inner Baduy is perceived more sacred as the ancestor spirits (karuhun) live in this area. Their stilt-house is built with north-south direction. North direction was regarded as the entrance to their settlement, while south direction perceived as sacred place. This space order is applied to all activities such a ritual, rice planting, funeral, etc."

"This article will discuss legal and social discrimination against Chinese ethnic group in Indonesia and will show that the ethnic Chinese has been categorized as The Other since Chinese people are believed to have come from foreign country (China) and maintain their identity as different from other Indonesian ethnic groups. The discussion is focused on the essence of Indonesia as a multicultural society based on ethnicities as social force to develop social interactions within social, economy and political structures at the personal, social and state levels."

"Advisory Board Disputes Divorce dan Marriage (BP4) established government as part of effortsto reduce the divorce rate. But divorce continues from time to time and quantitatively increasingevery year, with a variety of result / impact there of. Prevention and mitigation of the problem of divorce can not be left to government officials just because the problem is multidimensional; social, cultural and moral. To overcome this problem must involve all the elements and social institutions in the local community."

"The religious-ethnic violence in Maluku has unearthed a complex network of rivalries, inequalities and rhetoric. Opinions as to the causes of the conflict, and possible avenues for reconciliation are extremely diverse, and reflect many of the tensions and challenges faced by Indonesia as a whole, as it moves towards decentralization. One of the elements of Maluku society that has proved to be controversial in this context is tradition or adat. This paper explores some current perspectives on the role of adat in Maluku, and its potential for social transformation. Does a situation as extreme as that in Maluku itself encourages radical transformation and creative solutions for rebuilding civil society, or does it simply further entrench existing prejudice and power relations? How will regional autonomy influence this? What relation do these questions have to other reconciliation initiatives? The paper does not attempt to draw far-reaching conclusions about the future role of adat in Maluku society, but simply indicates some of the questions to be asked and answered in the years ahead. It provides examples of past activities, current perspectives, and future possibilities. It is hoped that these questions will contribute to an already lively debate at the local level. "

"Since the 'beginning' of modern Indonesian literature in the early twentieth century, Indonesian writers have engaged with the project of defining Indonesian identity. Most serious writers engaged both with the mission of creating a new literature and with the project of interrogating and investigating issues of national identity. It is a mission which continues to inform Indonesian literature in the twenty first century. Literature written by peranakan Chinese flourished at the end of the nineteenth century and the early twentieth century. But because the first language of these peranakan writers was low or 'market' Malay, much of it received scant attention from Indonesian critics, who reserved their praise for writing in the court-derived high Malay favored by the recognized publishing houses. Peranakan literature reached its zenith in the 1920s and 1930s-whichwas also a time of heightened Chinese nationalism in Java. Thanks to the meticulous work of two scholars in particular-Claudine Salmon and Leo Suryadinata-much of this early writing has now been documented and critically analyzed. However, Salmon and Suryadinata's commentary effectively ends at 1965. Chinese-Indonesians who did continue to write during the New Order on the whole projected themselves and were constructed by others as 'Indonesian'. They thus assimilated as writers as they did as citizens, and their ethnicity never featured as part of their work. The category 'Chinese-Indonesian literature' for all intents and purposes ceased to exist. It was subjected to the same process of erasure as Chinese ethnicity. Since the fall of Soeharto Chinese-Indonesian writers have begun to write as Chinese-Indonesians, some using their Chinese names, some writing in Mandarin. This paper begins to fill a significant gap in documenting the ways in which recent literary works by Chinese-Indonesians give expression to their understanding of themselves and their place in the Indonesian nation-state."