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"In this article, the author examines whether the matrilineal system is compatible with urban social environment. The case of Minangkabau migrant groups, particularly those from the village of Silungkang, West Sumatra, who now live in the metropolitan city of Jakarta,reveals the incompatability of the two. In Minagkabau region, the combination of the traditional matrilineal system and the residence pattern of duo local are backed up by the wet rice economy and the communal land rights system. In the metropolitan city of Jakarta, these factors are absent. As a result, the matrilineal system does not work."

"Protection issues of children's rights in Indonesia has not received sufficient attention. Law4 of 1979 concerning child welfare, and No. 23 of 2002 on the protection of children. Children'srights, such as the right to life, the right to protection from the threats to her own safety, the right to equality in education, employment, health, the right to employment, the right to meet the needs of food, clothing and shelter. Quantitatively, the number of street children in the city of Padang in the last ten years has increased. This research provides in-depth information about the various forms of violence experienced by street children in the city of Padang. This study was conducted in five point activity gathering place and street children in the city of Padang.The study found that violence to street children and some factors which it caused the violence.Demoralization among street children is a reaction to a situation that is very limited and therigors of life on the streets. It is difficult to make strict limits on the morality of the group of street children. All forms of violence experienced by children and street, is a phenomenological reality for street children and a variety of social interactions that occur among street children in it loaded with a cargo of reciprocity, and can be seen as a form of social safety networks."

"Urban design projects aim at achieving better environments in the sense that they are supportive of the culture of the inhabitants. Careful consideration of socio-cultural aspects of a space is a precursor to approach this goal. The existence of traditional settlements (i.e. desa adat) as spatio-cultural units in a Balinese setting has never been accommodated in the contemporary projects of urban spatial design. In this respect, the opportunity to achieve supportive environments is certainly become remote. Long known for the extensive traditional and religious role it has played in the life of the Balinese, the desa adat is central to that culture. Essentially, this unit is cosmologically independent and socio-religiously meaningful, and thus needs to be treated accordingly in a socio spatial manipulation process. With regard to the spatial design of the Balinese space, this cosmological unit (Geertz 1959, 1980) determines land use, street layout, location of settlement's elements, and the like (Parimin 1985; Samadhi 2001).This paper aims to explore the existence of desa adat as a Balinese cultural institution, and argues for its utilization as an urban design unit. Ultimately, it tries to promote multiculturalism and pluralism in the urban design as a socio-spatial process in the Indonesian planning system."

"This paper reviews various social issues in the trajectory of the author?s life to connect the concept of the view of life and theoretic issues on culture. Through methodological reflections, the author presents various issues which are being constantly discussed in the public mass media about religion, cultural icons as well as daily practices which become entry points to see cultural diversity as well as changes that can be found in the trajectory of life. The author argues that the individual is active in formulating the culture even though it cannot be denied that it can only be articulated through culture as a network of meanings as agreed by the aggregate of individuals or groups."

"This article analyses forest resources management in Tana Toa, South Sulawesi, headed by Ammatoa. Keammatoan membership is divided into Ilalang embaya or adat area and Ipantaran gembaya or outside adat area. The adat allows possibility of empowering local institutions to manage forest resources in the context of regional autonomy. This paper discusses to what extent Ammatoa leadership and adat have been used for managing forest resources through reflective mutual understanding process which lead to the transformation to an open community."

"Crime with a spiritual nuance is a real phenomenon in Indonesia Society. The supernatural association which is characteristic of this crime has made it a type of crime with a high dark number. The disclosure of locally situated, mystic cases is often limited to the criminal act alone, and there is rarely any intensive investigation into the social cultural processes that underlie the act. This article presents a discussion on the belief systems that play a part in the social cultural processes that result in criminal acts. The author also explains the difficulties in preventing this type of crime, as it relates to social cultural problems and the ineffectiveness of law enforcement."

"Based on data from fieldwork in Flores, this article suggests an indigenous form of tolerance and suppleness as the model for a new form of multiculturalism in Indonesia. Many studies of nationalism have criticized the perspective that developing nation-states need 'strong nationalism. However, if we step out of this hegemonic preoccupation, we come to realize that the relevant question is not how Indonesia can keep its unity but on what conditions Indonesia can function well as a politico-economic system, keeping diverse areas incorporated in the post-modern and global contexts at present and in the future. In Flores, people have been traversing real and imagined borders since the time of the Austronesian migration and the age of Southeast Asian maritime commerce. Even after independence, Flores has had direct transnational linkage through the Catholic network and recently quite a few Catholic priests and candidates from Flores have been sent abroad. Due to the development of global capitalism, many people from mountainous areas in central Flores also go to Malaysia as low-paid labourers, and they accommodate well to the new situations. As illegal labourers, Florenese people develop social ties with the people whom they meet overseas. Even when they are arrested and forced to come home from Malaysia, they are never stigmatized in their home village. I would like to name tentatively this principle of social adaptability and political flexibility, which also orders life in Florenese villages, 'Austronesian cosmopolitanism'. I further suggest that this Austronesian principle of political flexibility could prove a useful model for the Indonesian nation-state as it struggles to adopt a new political model that prevents the escalation of retaliatory violence and allows the country to continue as a politico-economic unit."

"This paper attempts to examine various aspects of urban space design to be considered for policy making. Based upon his personal experience in conducting research with anthropologists in traditional environment , the author suggest that architects and anthropologists can contribute considerably to overcoming urban problem...[...] urban spaces that are prone to riot and other mass acts of violence indicate problems in urban policy. In the past, the citizens' culture determined urban form; but large cities are marked by cultural diversity. Whereas urban space is a field studied by urban planners and architects, culture is focus of anthropologists, who have largely been excluded from the urban policy making process. As a result, policy makers determined urban form according to their own cultural biases, without considering the cultural tendencies of the citizens."

"Jayawijaya suffers from hazards stemming from natural and human-made-disaster (anthropogenic). Dani tribe resided in Jayawijaya is known to dwell on profound influence of culture and nature allowing genuine local knowledge in managing disaster risks to breed. This study aims to understand the cultural knowledge systems of Dani tribe relating to disaster and its practices. This study is developed from desk studies and interviews with stakeholders. Dani tribe has known the concept of human-and-human and human-and-nature unison. They define this concept as transcendence relationship. Harmonious relationship between human and nature is believed would influence livelihood and in contrast would engender various forms of disaster. As part of securing their well-being, Dani tribe formulates norms which is manifested in various practices such as: environmental protection which includes rules and sanctions; the establishment of war command post and tribal structure consisted of commander of war and the head of fertility who govern war threads and initiate peace; as well as ritual performances. Living in harmony with nature allows Dani tribe to interpret these signs of nature as an early warning of disaster. Hopefully, the results of this study would be beneficial to local governments, customary institutions, faith-based institutions, and stakeholders in an effort to build community resilience."