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"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."

"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."

"The author explains how social change occurred in Minahasa due to education. Traditional education in Minahasa was strongly influenced by traditional belief (malesung) in which the teachers were adat leaders called walian. The impacts of Western education were felt with the arrival of the Spanish and Portuguese in the 16th century. In the middle of the 17th century both of them were expelled by the Dutch. VOC and NZG intensively disseminated Protestantism with the founding of schools for teachers, assistant preachers, and elementary schools. Those schools resulted into the decline of agricultural skills and handicraft of the youth which had been the primary way of earning a livelihood. They tend to look for work outside their villages. After independence, education grew rapidly with the increase of the number of schools. However, the awareness of the importance of education in some rural areas was not accompanied with the increase of social welfare."

"Berbagai bentuk karya (seni) yang merupakan ekspresi dapat diperlakukan sebagai identitas atau 'identitas' (baca:representasi), karena dua hal. Pertama, para peneliti berhasil memasuki kandungan mental seniman yang melahirkan karya-karya otentik, seperti misalnya penelitian Kenneth George tentang kaligrafi Pirous. Kedua, proses pemaknaan suatu karya (seni) dianggap cukup penting sehingga pada gilirannya karya itu dapat menjadi ajang kontestasi untuk bisa menjadi representasi identitas. Contoh dari proses pemaknaan ekspresi seni itu, sangat jelas pada kajian Jennifer Santos tentang kerajinan tangan masyarakat desa Tegallalang, Bali, juga Juliana Wijaya tentang alih kode dalam tuturan dan Tito Imanda tentang Si Unyil anak Indonesia. Seperti telah dikatakan sebelumnya, makna suatu ekspresi maupun proses pemaknaannya sangat tergantung pada berbagai konteks di mana karya itu diekspresikan. Karya seniman seperti lukisan, teater, tari, seni kerajinan dan berbagai bentuk karya lain seperti film, surat kabar dan narasi, mempunyai makna yang lahir karena pengaruh persentuhan kebudayaan. Persentuhan satu kebudayaan dengan kebudayaan lain, satu kebudayaan lokal dengan kebudayaan nasional atau dengan kebudayaan masyarakat global.""

"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."

"Tulisan ini ingin menunjukkan bahwa upaya membangun Indonesia yang multikultural hanya mungkin terwujud bila (1) konsep multikulturalisme menyebar luas dan dipahami pentingnya bagi bangsa Indonesia, serta adanya keinginan bangsa Indonesia pada tingkat nasional maupun lokal untuk mengadopsi dan menjadi pedoman hidupnya; (2) kesamaan pemahaman di antarapara ahli mengenai makna multikulturalisme dan bangunan konsep-konsep yang mendukungnya, dan (3) upaya-upaya yang dapat dilakukan untuk dapat mewujudkan cita-cita ini."

"Legally there is no discrimination against women in the field of education, such as discernable in laws concerning formal education. Schools are generally co-educational; even those schools which initially are meant to enroll only boys (technical schools) or only girls (schools for home economic) are how open to both sexes. However statistical data show that there is a greater percentage of illiteracy among woman...[...]Non-formal education is provided by governmental instances, women's organization and private enterprises as well with a view to increasing the potentials of men and women; enrollment in these courses, arranging from literacy classes to agricultural training and in home economics, is voluntarily. Informal education is received through experiences in the family circle and other social groups, exposure to the mass media and by attending the traditional and modern theater. To what extent discrimination against women is apparent through informal education further social research may be able to reveal."

"Rubrik berita kali ini masih memuat informasi lanjutan tentang resume panel-panel yang digelar pada acara Simposium Internasional Jurnal ANTROPOLOGI INDONESIA ke-3 tanggal16-19 Juli 2002, di Universitas Udayana, Bali. Selain resume dari sebagian sebagian panel tersebut, disajikan pula berita tentang Workshop on Visual Anthropology dalam rubrik berita ini"

"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."