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"This paper is based on the reflections of the life experiences of a woman that grew up within the cultures of the Pesantren. At first, this paper was merely for academic purposes that demanded reflective research. Most of the data was collected in a reasonably short amount of time in the last two months of 2010 by relying on life experience memories and enforced by data from results of observations, interviews and personal documents. This research tries to give an overview and becomes a small part of an effort to understanding how a human woman brought up within the cultures of the Pesantren interprets herself as a woman. A woman who deals with various feelings, thoughts, questions, concerns and expectations in between habits and habituations embedded in the existing culture. Although admittedly, this paper does not intend to give a generalization of the Pesantren culture, especially on the ways of how one ?grows into a woman? and the social consequences of the female self."

"This paper is an autoethnographic exploration which would like to show that culture is always in the process of constructing those that are present in various track events. Through the exposure of various stages of life and moments of encounters with Others, the author wants to confirm his argument on how culture is an arena of discourses that is continually constructed, in which also involves power relations between Self and Others. Using Abu Lughod?s approach and several contributions from philosophical thinking, the author would like to state that the theoretical journey and life trajectory is a continuity which shows the fundamental argument, that culture is an arena of contestation that is based on power relations between the self and the Other."

""Antropologi feminis dewasa ini merupakan perkembangan dari antropologi wanita di tahun 1970-an. Jika antropologi wanita subyeknya adalah perempuan, maka antropologi feminis subyeknya bukan saja perempuan, tapi juga laki-laki. Ini karena pokok pembicaraan dalam bidang ilmu ini tidak saja 'untuk perempuan' (for women), tetapi juga berbicara secara ekstensif 'tentang perempuan' (about women). Para antropolog feminis kontemporer menunjukkan, bahwa gender merupakan konsep analitik yang penting (McGee dan Warms 1996:392). Istilah ini popular digunakan pada tahun 1980an, dan banyak ditemukan dalam tulisan-tulisan antropolog sosial dan budaya, yang digunakan untuk merujuk pada hubungan perempuan dan laki-laki, serta bagaimana konstruksi dari kategori ini (Pine 1996:253).""

"Various endeavors to quest for ethnographic representation have been conducted to answer questions about authority and relationship between the ethnographer and its subject. This quest brought about issues of collaboration and reflexivity as important themes in the visual anthropology discourse. This paper is an effort to expose our experiences in doing anthropological research using documentary video. Collaboration, reflexivity and complicity are concepts that become our concern in a research project in Indramayu. What we did is a kind of possibility to create ethnographic representation through visual medium."

"This article examines the dynamic of poor women identities in Boyolali through their knowledge on needs, ways to meet needs, means of expressing interest, and how local leaders facilitating aspirations of the poor. There is knowledge diversity and pattern of political action among the women in encountering poverty-related hardship in the daily lives. This study emphasizes the need to understand diversity of poor women to elaborate women, household and the poverty issues."

"The article depicts the representation of contemporary women in Indonesia using sinetron or soap opera. Representation of women has been in intrigue issue since in the New Order, women have been one of several important issues. Since the tumbling down of the New Order, market has been an important mechanism of dissemination of culture, and the representation of Indonesian women is one of the icon of the media. The most obvious visualization if women not only as victim of violence but also the doer of violence itself. Women is powerful, such representation is shown by widower, grown women toward powerless little girl. As such the sinetron is not a typical soap opera visualization that tends to visualizing romantic and sensual women. In general such representation is disadvantaging the position of women, as market becomes the powerful mechanism to disseminate such image. Women be cautious"

"In this article, the author addresses the problem of violence towards women, with a focus on the violence in ethnic conflict and armed conflict. She takes the view that any legal system should be seen as having three components, i.e., legal substance, legal structure and legal culture, and that none of these components protect women from acts of violence. Citing articles from the criminal code, the authors show how the laws cannot protect women who are victims of violence and how some articles of the code in fact perpetuate injustice toward women. Following this, she shows how law enforcement officers who constitute the legal structure lack any gender awareness in their handling of cases. Finally, the attitudes and beliefs toward the law is the legal culture encourages the view that women are the property of men, especially in times of armed conflict. "

"This paper argues that in the era of decentralization of developmental democratization at the local level through forums involving citizens have not yet formally involved strategic roles of women. The author reviews on how women?s strategic role on the local level has not been entirely met by mechanisms of formal channels at the village level. Taking a case study in Indramayu, the author outlines issues of democratization through various citizen forums that show problems of political participation that turn out to limit the role of women. The transformation of the public decision making structure on the local level should collaboratively involve aspirations of women who are still engaged in informal political context."

"In the midst of prolong conflict and the delay of reconciliation, Indonesian government provides a special autonomy to the Aceh people to implement Islamic laws (sharia') in the sociopolitical realms. Yet, for Aceh women the implementation of sharia' creates discriminative regulations such as enforcement to wear jilbab and curfew for them. Many recent political policies are totally disregarding Aceh women as part of the Aceh society. Various local regulations (qanun) that proposed by local government are not gender-sensitive and put forward violence in doing conflict resolution. Local autonomy brings the oppression of women's roles in the society. Historically, Aceh women have significant roles in shaping cultural identity of Aceh society. In the past, the interpretation of sharia' recognized and supported women's leadership in the society. Hence, a new approach to put back women's public roles in order to participate in reconciliation process of the Aceh society is needed."

"Atashendartini Habsjah : Pusat Penelitian Unika AtmajayaTulisan ini berisikan dua bagian. Kedua bagian ini adalah sekelumit kesan penulis yang selama kurang lebih tiga tahun mengadakan pelbagai uji coba dalam meningkatkan kesehatan ibu dan anak yang hidup di berbagai kampung Jakarta yang sangat padat penduduknya. Dalam bagian pertama akan dibahas tentang kehidupan kamun perempuan yang ditemui di beberapa kantung-kantung kumuh yang sering merupakan suatu RT; sedangkan masalah kesehatan anak-anak mereka ini akan ditampilkan dalam bagian kedua dari tulisan ini."