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"The author looks into the problem of violent conflict and shows it links to a number of factors which include industrialization; crime; social, economic and political pressure; police violence and social entropy. Population pressures have led to environmental scarcity, leaving some groups with no ability to compete for resources. The larger part of the population lacks capital, as well as strategies for acquiring needed resources. These conditions invite violent conflict, as the less fortunate turn to violent action to survive. The problem is made worse by an industrialization without ethics, whereby the absence of guidelines for healthy competition increases the gap between capital holders and the larger population. At present, many of the conflicts that arise are attributed to social disequilibrium, and not to the rise in demand for basic needs. The author argues that a totally equilibrium state does not and cannot exist, even in hunter and gatherer societies that are purported to be egalitarian. Therefore, he suggests that what is needed are social institution that can guaranteed social justice, political democracy and cultural freedom instead."

"In this article the author looks into social conflict and alternative solutions to the problem. He begins by discussing the merits of a conflict model in viewing society, as expounded by Dahrendorf, bailey, and others. The author argues that, in contrast, the New Order Regime of Indonesia followed a model of equilibrium , characteristic of most pseudo-democratic or authoritarian states...[...] the author suggest that with a conflict model, differences are given, and conflict give rise to competition where there exist rules for competition that are fair and well-enforced. These ruled must be enforced b and impartial police. However, the incorporation of the police into the Indonesian military for the past 32 years has placed emphasis on the use of military tactics for resolving conflicts. In fact, one solution to the problem of conflict is the presence of one institution or organization that can be trusted and depended upon by all partied involved; and this should be the police."

"In this article the author looks into social conflict and alternative solutions to the problem. He begins by discussing the merits of a conflict model in viewing society, as expounded by Dahrendorf, Bailey and others. The author argues that, in contrast, the New Order Regime of Indonesia followed a model of equilibrium, characteristic of most pseudo-democratic or authoritarian states. With an emphasis on gotong royong. uniformity, balance and harmony, any move toward individuality or anti-stability was seen as having no function in the maintenance of the system. Holding to this latter model, any view deviating from official policy was removed. Different views could only be expressed by those with power, who were in fact those in power. By setting the rules of the game, their own views were never seen as a form of deviation. This led to the emergence of conflict between various groups, whereby some were stripped of their identities, dignity and/or material resources in the interest of the state or more powerful groups. Conflicts between ethnic groups present a special problem, because any attack on the group is seen as an attack on the individual, and vice versa. The author suggests that with a conflict model, differences are a given, and conflicts give rise to competition where there exist rules for competition that are fair and well-enforced. These rules must be enforced by an impartial police. However, the incorporation of the police into the Indonesian military for the past 32 years has placed emphasis on the use of military tactics for resolving conflict. In fact, one solution to the problem of conflict is the presence of one institution or organization that can be trusted and depended upon by all parties involved; and this should be the police."

"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 paper provides an outline for the study of the role of the social sciences in the study of the workings of civil society in the context of Indonesian and Malaysian Islam. It begins with a discussion on the concepts of civil society and masyarakat madani, term often mistranslated and misunderstood as civil society. It is through a comparison of the two that the relevance of civil society in terms of its theory and practice to Islam is established. Next, I turn to a discussion of the types of use of the social sciences by the various components of civil society. This is followed by a discussion on the need for an account of the impact of the social sciences on public discourse, policy-makers, legislators and NGOs. To the extent that the social sciences do impact in the above arenas, how we may understand the relevance of Islam in this respect is addressed. I conclude by way of an exposition of the relationship between the concepts of civil society and masyarakat madani in the context of the need for a moral public."

"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."

"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."

"This article examines the social and cultural roots of gender-based violence in Indonesia. The emphasis is on social relations, particularly ethnic group relations, and on cultural practices-especially those within the family that endanger women. The author argues that there is a process which begins with labeling, followed by state-sanctioned discrimination, and that culminates in the creation of situations prone to violence. The author provides examples from various regions in Indonesia as well as from different periods in Indonesian history. She further argues that the process can be stopped with a more positive attitude towards the diversity of Indonesian society, which must be brought about by education in the home and in schools, and by legal reforms."

"The article is a preliminary study on the social impact of development in Minahasa. The authors try to identify, development problems as exhaustable as possible. The factors that have influenced the development in Minahasa are originated from the Minahasa community themselves and from government policies. The central government has exercised a strong influence on local condition. Local government which functions on behalf of the central government exhibit such characteristics a bureaucratic, hierarchic, and paternalistic. On the other hand, the Minahasa people are democratic and egalitarian in their social relationship. The difference between both value systems does not come into conflict, because the Minahasans channel their aspirations through the church and are able to make adjustment."

"In November 1967 the General Assembly United Nations adopted the declaration "to ensure the universal recognition in law and in fact of the principle of equality of men and women". That Declaration was known as the Declaration of the Elimination of all forms of Discrimination against Women. One of the state ratified the declaration is Indonesia. The ratification was declared as Undang-undang No. 7/1984. After eight years declared, it would be still interesting to know how the law works in reality. Does anyone know about what happened and what is going on with the legal issues regarding women. This article tries to get some explanation about how far the declaration is known and what was done about it. Some law and social-political science students of University of Indonesia were interviewed. What they say, feel, and think about all of women issues in terms of knowing and understanding the declaration would be held in this small-scale research."