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"This paper represents Engels? theory of human origin with more modern facts and theories from contemporary fossil record. In Engels? theory, brain and cognitive ability is not the essential attribute of humanity. Brain capacity is not a cause; it is result or effect of evolution of more essential attribute in hominid evolution, that are terrestrial-bipedal life style and the use of tools by which labour social organisation emerge in hominid evolution."

"In this article, the author describes the ethnography of the To-Kaili, the largest ethnics group in Central Sulawesi. To-Kaili had an important historical role in the period of Dutch colonization. At least four kingdoms tried to rebel against Dutch rule namely Moutong, Banawa, Sigi, and Kulawi. The author goes on to discuss the "modal personality" of Kaili people which covers social and religious life, ethos, language, art and literature. In the last section, he tries to predict how those people will face changes in the near future."

"Death can be understood merely as a transition from one life to the next or simply as an end of life. These two conceptions are established due to our lack in knowledge about what will happen to us after we die. In order to make any sense, both conceptions require an understanding of death (and also life) as individual matter, that the only death (and life) I experienced is always my own. Nevertheless, in the first conception death does not exterminate one?s self, while in the second conception death exterminate one?s self. However, nonexistence of any access to the first-person death experiences causes our understanding about death is always constructed from third-person point of view?in this case, live person?s point of view. As the result, we see that death also brings ontological transformation regarding to one?s corporeal body and identity. As endeavors to undertand what death is, there are tendencies to bring these conceptualizations of death to such philosophical universalism or anthropological particularism. This paper suggests that explanations about death must explain this event without strictly take one of these tendencies."

"In this article, the author describes the ethnography of the Bugis-Makassar, the largest inhabitants in South Sulawesi. His description includes: the historical background, their social stratification, kinship system, traditional political structure, and folklore. How the Bugis-Makassar elite groups are developed and how their social structure influenced by such development is also discussed by the author. Based on the historical evidences it is revealed that identification of the elite groups which is underlined by nobility, emerged in 15th century. In the period of Dutch colonization, composition of the elite groups changed into: pangreh-praja (government administration official) which subsequently emerged as a new elite group. In the era of independence, the position of elites were mostly occupied by the rulling class and well-educated persons. In the last section, the author explains the sirik an institution which refers to human dignity and self-respect - in relation to the conditioning of Indonesian national culture."

"This essay argues for paying attention to the life-worlds of gay and lesbian Indonesians. These Indonesians' lives provide valuable clues to how being 'Indonesian' gets defined and to the workings of nation-states more generally. In particularly, the lives of gay and lesbian Indonesians help to demonstrate how heteronormativity the assumption that heterosexuality is the only normal or proper sexuality plays a fundamental role in forming nation-states as "imagined communities." Restricting the family model to the heterosexual couple has been a key means by which the idea of the Indonesian nation (and other nations) has been promulgated and sustained. Thus, rather than see the exclusion of homosexuality as a latter-day response to an encroaching global gay and lesbian movement, this exclusion is most accurately understood as a point of departure by which the idea of 'Indonesia' comes to exist in the first place."

"Saya pikir konsep budaya (culture)tidak punya satu arti yang benar, dikeramatkan dan tak pernah habis kita coba temukan. Tetapi, seperti halnya simbol-simbol lain, konsep ini mempunyai makna saat kita memakainya; dan sebagaimana konsep-konsep analitik lainnya, pemakai konsep ini harus membentuk-mencoba sedikitnya setuju pada-pengelompokan gejala alam, (dimana) konsep ini dapat diberi label secara sangat strategis...[...] Apakah konsep tentang budaya akan direvisi secara cepat, diinterpretasikan secara radikal, atau hilang dengan cepat, dalam jangka panjang tidak begitu menjadi persoalan, selama konsep ini telah mendorong kita untuk menyelidiki pertanyaan-pertanyaan strategis dan untuk melihat hubungan-hubungan yang akan hilang."

""Lewat globalisasi, keterkaitan antara manusia dan tempat meningkat, dan manusia yang sebelumnya tidak pernah saling jumpa sekarang berkesempatan untuk menjalin kontak. Meskipun kita dapat melihat globalisasi terjadidi mana-mana, proses globalisasi sebenarnya tidak terdistribusi secara merata. Sebagian orang, hampir tidak pernah pindah dari satu tempat ke tempat lain yang berbeda dari tempat mereka lahir dan mati, dan banyak lagi yang tidak berpartisipasi secara aktif dalam seluruh pola konsumsi, birokrasi, atau informasi yang merupakan karakteristik dari globalisasi. Namun, setiap orang pada tingkatan tertentu terlibat dalam suatu bentuk sirkulasi yang baru. Globalisasi telah merubah dunia dimana kitasemua hidup.""

"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."

"The author begins his observation from a linguistic phenomenon in Bahasa Indonesia that indicates swapped roles and positions between machineries and workers. Many tools including vehicles and are treated as human beings. On the other hand, a lot more cases show that workers are treated as a part of technology, if not as the machine themselves. According to the author this happens simply because workers do not have their own paradigm. Workers in Indonesia, particularly in Java, think the way their employers do. Workers easily understand, and even support any sort of management decree or decision regarding their wages and economic benefit during the Asian financial crisis. The real human resources building, however, will never be achieved unless the workers can develop a perspective that is free from the penetration of the establishment and their high-tech machineries."

"Talking about tradition, it is kind of imagination of kinship in the past in an idealism positions in an orderly and harmonious level. Everyone respect each other and take position in the clan and their class respectively. The aims of this paper is to find out information about the institutions traditional role in the District Marawola to the conflict in the community. The research start with a literature study then continued with observation and interviews. This paper apply govern mentality theory that triggered by Michael Foucault. The results that found in this research that the traditional institutions began to lose its role, some of which are caused by the gap between the old and the young in the communities itself. Traditional institutions also lose their social legitimacy that seen from the shrinking role of traditional institutions, where traditional institutions only deal with traditional healing rituals, clearing land and harvesting rituals. Rules of traditional institutions such as law regulatory with sanctions are applied only in the form of oral speech in memory of the past in the absence of compliance with customary rules itself."