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"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 writing is about Gondang music which exists among the Toba Batak Parmalim community of Hutatinggi in the district area of Toba Samosir, North Sumatra province of Indonesia. Content of discussion includes an historical background of the people and knowledge and expressions of Gondang music among Toba Batak people in general and Parmalim community in particular. The performance aspects of Parmalim gondangs, including music ensembles, repertoires and ritual-musical practices, will also be discussed as part of discussion."

"This article had the aim to show in what way legal anthropological approach can contribute to the development of a field now know as women's studies. What will be explained is the potentiality of yielding rich and valuable data regarding women's issues when the methods developed in anthropological fieldwork are being used in research. The writer illustrate her points by describing her study, conducted in three villages in vicinity of Tarutung, North Sumatera."

"A medical system whether traditional or modern, is a long chain of processes of humanstrategy for adapting to their ecological bio-cultural environment. Naturally humans developtheir biological ability to sustain their kind and develop many adaptation strategies, creatingmedical systems, behavior, and belief sbased on culture as a natural response to the treat ofillness and disease, even though the result of certain behavior does not guarantee the healingof such illness and disease (Dunn in Foster-Anderson, 1986; p.41). under that circumstances,Minangkabau medical systems are seen as a result of a bio-eco-culturally adapting process.Local Etiology of the disease source is closely related to the logic of its healing. Cosmologicalviews influence public knowledge about the concepts of health, illness, disease, and healingmethods. The definition of health and illness is determined by culture, custom, or traditionand it is not always in agreement with the conditions defined by medical science."

"This article attempts to show that in the bloody conflicts between ethnic groups, individual ethnic patterns that are individually owned become categorical patterns. No longer are individuals the targets for the ethnic groups in conflict, but rather the categories with the attributes of each ethnic group in conflict. Thus, the attack upon categories based upon their characteristic do no take into account the sex, age or social position of the people displaying these characteristic as attributes of their ethnicity. This article also attempts to show that in each bloody ethnic group conflict, religious beliefs may permeate. Ethnic group conflicts can therefore change (or be made to change)into religious conflict between adherents of different beliefs. However, this does not mean that every ethnic conflict will change into a religious conflict. On the one hand, the religious beliefs of actors in an ethnic conflict serve to reinforce ethnicity and the spirit for eradicating the ethnic category that is the enemy. On the other hand, the religious beliefs of actors dominate ethnicity and take over the latter's function in the effort to eradicate the religious categories of the enemy. Thus, ethnic conflict changed into religious conflict. This essay uses cases from early riots in Ambon, the Sambas riot in West Kalimantan, and the case of Dayak-Madura in Central Kalimantan."

"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 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 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"

"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."

"Kiai, alumni and santri Ilir kali first confronted with the PRD and SMID who spearheaded the various demonstrations of labor movement in East Java. Now, communism as the common enemy no longer has a clear personification and increasingly blurred. The intensity of the conflict become more intensified in mid-1998 in various areas in Java, forcing the local elites in Modjosongo do institutionalization consolidation of local leaders. Incident "communal praying" created as common platform transformation media for religion, politics and economic elite's in Madukara. When labors' demonstrations took place in Madukara several times in the transition era of the Reformation, Islamic propaganda becoming part of subjugation. This article presents how the position of the santri and the dilemma in the frame space of capital that flourished in the city."