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"This paper was written against a background of interest to trace the formation of sociological ways of thinking that tend to legitimize power in Indonesia. During the preparation, I found problems in the perspective commonly used in researching the formation process of knowledge; knowledge is considered a form of power. Such approach is problematic because it denies subjectivity ? which includes cognitive activity and experiences that are owned only by the existence of the related ? absolute in the process of both producing and reproducing knowledge. Yet this criticism isn?t easy to elaborate because the question is, how do we insert subjectivity when the origins of sociological thinking that we?re talking about is an effort to continue in a non-reflective way of sociology in the U.S. in the Cold War era, who?s way of thinking MENATURALISASI the existing social order and its ideology. Finally, I placed Selo Soemardjan ? a figure that became the center of this analysis because of his irreplaceable role in institutionalizing sociological ways of thinking (U.S.) in Indonesia ? as a translator. Quoting Bruno Latour?s view (1987), only with exploring the process of dissemination of knowledge as an activity of translation can we find energy that has been invisible all this time in a variety of knowledge analysises. For me, this concept helps reveal subjectivity that has been buried by views that place actors as passive mediums in the forming or spreading of knowledge that is more true or beneficial in preserving structure."

"nanya dong dokThe architecture of stilt house - as the form of traditional house - in pacific region shows some basic similarities. House constructions that consist of bottom structure-primary structure - top structure are in accordance with cosmic classification, i.e. lower world - human world - upper world. In this comparative study, the author tries to show that stilt-house basically is the development of granary architecture. In many societies granary is a sacred place where occasional rituals are undertaken. The couch underneath the granary is often used for activities even for living places. The author argues that formerly people lived in granary and then changed to be stilt-house. Using some examples from various ethnic groups in the Philippines, Japan, New Zealand and Indonesia he explains that the attic id a place for gods and sacred things."

"The ethnic conflict in Ambon and Sambas are the result of the same casual factors. The ambivalent and unfair treatment by the armed forces and the police, and the absence of law enforcement, were factors that led to the emergence of these conflicts. Numerous crimes and violent actions (by gangster and preman) Took place. The local people - the Dayak and Malay community of Sambas, and the Ambon communities (both, Moslem and Christian, and also the Bugis, Buton, and Makassar) - took harsh measures without regard for the law. They did so since they could no longer trust the law, the armed forces and the police... [...] in the last part of this article, the author proposes three steps for the solution to the conflicts in both places: the shorts medium, and long term solutions."

"Conflict studies are a social science field that identifies and analyses violent and nonviolent behaviors as well as the structural mechanisms attending social conflicts. This article seeks to analyze the methodology and conceptual problems in studying conflicts in Indonesia which is greatly influenced by Western social sciences tradition. The development of social sciences in Indonesia in describing conflict is supposed to be part of the root of Indonesian realities. However, Indonesian scholars lack of their own theoretical discourses which should have been developed by Indonesians to analyze conflict problems in the same level of understanding as if they were analyzed by Western perspective. As scientific discourses are socio-historical related, they go beyond than just ethic and emic principle in representing local perspective. The author also discusses conceptual misapprehension within Indonesian scholar regarding Modernist and Post-Modernist approach and research management"

"Indonesia's motto (Bhinneka Tunggal Ika), like that of the United States (E pluribus unum), suggests a multicultural unity in diversity appropriate to such a large nation comprising hundreds of ethnic groups (suku bangsa). Not every ethnic group has been treated in the same way, however. Ethnic Chinese Indonesians have been classified as people of foreign descent (keturunan asing) rather than as a suku bangsa, although many peranakan Chinese families have been settled in Indonesia for centuries and have indigenous as well as Chinese ancestry. Why was itso difficult for peranakan Chinese to gain acceptance as Indonesians? Why were their counterparts, the mestizo Chinese, accepted so readily as Filipinos? The paper will consider the timing of the rise of the relevant national consciousnesses (Chinese, Filipino, Indonesian) and their interactions, as well as the policies of the relevant governments (colonial and Chinese) toward the ethnic Chinese population in the two countries. Partha Chatterjee has written about nationalist thought in the Third World as a derivative discourse. It will be argued that Indonesian nationalist thought, in its attitudes to the ethnic Chinese, has been heavily influenced by the policies and mentality of the Dutch colonial government."

"The ethnic conflict in Indonesia is a sign of huge problems facing Jakarta and local areas Indonesia, therefore the explanation for its occurrence cannot be produced without examining the central-periphery relations, which involve structural problems in constructing and maintaining power. Ethnicity, for instance, has become political commodity, which is constructed by central powers and made manifest through the concept of SARA (ethnicity, religion, race and inter-group relations). Thus, government tends to find and explain the root of ethnic conflict in ethnic cultural differences itself, whereby differences of ideology and life practices are viewed as the source of conflict. This article attempts to examine ethnic conflict by analyzing three main factors, which are first, the change in the balance of ethnic relations. Second, the imposition of a uniform politics in pluralistic society. Third, a weakening of traditional relationship and the credibility of local elites as a result of government intervention. Based on these three factors, this article concludes that ethnic conflicts are not only matters of ethnic cultural differences, but also are rooted much deeper in systematic mistakes in managing these differences and the conflicts itself ,where culture has been used for government's political interests."

"This article is dedicated to the late Prof. Koentjaraningrat. It attempts to trace the history and the source of a concept and method used by Koentjaraningrat in a research and many of his speeches in the period of 1960-70s. The concept is called 'orientasi nilai-budaya'. The author finds that the concept was borrowed from the concept 'value orientation' used by Florence Kluckhohn and Fred Strodbeck, which was printed in their book, Variations in Value Orientation (1961). The concept 'value orientation' was originally stems from the concept 'value', which was once developed by Clyde Kluckhohn, the husband of Florence Kluckhohn, at Harvard University USA. This explanation, according to the author, is important for the student of anthropology in Indonesia. In the final of the article, the author attempts to apply the concept to the socio-cultural changes in contemporary Indonesia, particularly among the members of Islamic community."

"The Toba Batak, the followers of Parmalim (a local religion), have tried their best to preserve this local religion throughout the long oppression years by the Dutch and Christian missionary. The Parmalim practitioners did this up to recent times, in the midst of current ideas and assumptions about the civil-state religion based on 'monotheistic' belief. In this article, the author discusses the use of the concept 'religious rationalization' to refer to what the Parmalim followers have done in reconstructing their beliefs and religious practices. The author first examines the concept of 'religious rationalization' among anthropologists. He examines further the recent phenomenon of the civil-state religion, the Indonesian government's policies, its implications on the socio-religious-political situation among the Toba Batak, in particular among the Parmalim community, and the various existing interpretations."

"This article is dedicated to the late Prof. Koentjaraningrat. It attempts to trace the history and the source of a concept and method used by Koentjaraningrat in a research and many of his speeches in the period of 1960-70s. The concept is called 'orientasi nilai-budaya'. The author finds that the concept was borrowed from the concept 'value orientation' used by Florence Kluckhohn and Fred Strodbeck, which was printed in their book, Variations in Value Orientation (1961). The concept 'value orientation', was originally stems from the concept 'value', which was once developed by Clyde Kluckhohn, the husband of Florence Kluckhohn, at Harvard University USA. This explanation, according to the author, is important for the student of anthropology in Indonesia. In the final of the article, the author attempts to apply the concept to the socio-cultural changes in contemporary Indonesia, particularly among the members of Islamic community."

"This article analyzes the positive thinking culture of each ethnic group in Poso, CentralSulawesi. This article also examines the factors that cause degradation of ethnic culture ofpositive thinking so as to serve as guidelines for public behavior. The study was conductedby observation, in-depth interviews, and analysis of qualitative data. The research foundthe degradation of cultural values with several contributing factors. Finally, the model canbe described cultural transformation of positive thinking is right to apply to the youngergeneration. The transformational models of positive thinking culture are: parents need tocomprehend positive thinking culture and teach it to their children; the need to teach morals,positive thinking culture and the regional language in schools; an emphasis of parents andleaders as role-leader for the younger generation; the empowerment of traditional leadersin socializing positive thinking culture; the need for emerge individual to direct their thoughtand actions to positive matter."