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"Rice farmers in Sidamukti, West Java plant several varieties of rice, sometimes planting twoor three varieties together in one plot of land. The decision to plant a specific variety is strongly influenced by farmers' agricultural knowledge, such as knowledge of varieties of rice, periods of maturation, tastes, characteristic of specific varieties, as well as knowledge of environmental conditions, including soil conditions, the need of fertilizer and seasonal changes. The author suggest that this knowledge, as a basis for decision making is at a pre-attentive stage that has become patterned, and its nearly or perhaps entirely out of conscious consideration. In fact, external situational factors operating at the start of planting play a dominant role in the decision to plant a specific variety of rice. A multitude of factors - such as pressure from village authorities to plant certain varieties in keeping with development programs; to supply of grain, fertilizers and water for irrigation; the desire to experiment, and the demands of landowners - often become significant determinants. The author arrives at the conclusion that studies of decision making processes that view knowledge systems as recipes or patterns for behavior must be supplemented by close observation and understanding the context and situation in which behavior is generated."

"Briefly, the author describes about swamp-rice swiddens of the Kantu' in the upper reaches of the Kapuas river valley, West Kalimantan. Besides the cultivation of dry-swiddens, the Kantu' can utilize swamp-land surrounding their place to increase their food because it result a quite high harvest. The return of per work-day in the swamp-swiddens compared with in the dry-swiddens is 11,3 liters/day with 9,7 liters/day. However, the other things more important are planning in the swamp-land relatively "safe" since only such land which is immune to the ever-present threat - along the river - of flooding, and the brief fallow periods just take 1,2 to 2,5 years."

"Scientific knowledge is becoming the basis for action by policy makers and bureaucratic at the cost of other knowledge systems. In this article, the authors discuss this problem and raise the issue of the more fundamental problem of local communities losing the freedom to develop their own strategies for resource management. Their argument is based upon findings from the field of agriculture. Since the Green Revolution of the 1970's, farmers have been forced to plant specific varieties of rice and use specific fertilizer and pesticides. Farmers no longer experiment with other varieties of rice, leading to degradation in biodiversity and the farmers' own local knowledge system. The problem has been somewhat alleviated by the introduction of integrated pest management, which has allowed farmers to make discoveries through observation and discussion, and to make their own decision. However, food shortages in 1997-1998 have led the government to return to programs emphasizing high production targets through a planned, top-down model for agriculture."

"This article examines a dispute over proper religious practice in an all-Muslim village in Buton, Southeast Sulawesi. Traditionalists and modernists disagree over whether agricultural ceremonies involving offerings for territorial spirits should be allowed to continue. Local views on this dispute are explored with reference to the historical context of religious practice in the village, and processes of social change over the past several generations. It is argued that key social, political and economic dynamics which are relevant to the current religious dispute include the decline of agriculture in the village, the eclipsing of the Butonese Sultanate and integration into the Indonesian state, and new patterns of mobility whereby many villagers have become migrants to urban centers in eastern Indonesia. Thus it traces how processes of the increasing penetration of capitalism, the decline of traditional authority, and new patterns of mobility have played out in this particular village in the context of a dispute over religious practice."

"The fate of indigenous knowledge systems has become the concern of many in an era of globalization. These knowledge systems are said to be under the threat of extinction, to be replaced by 'Western', 'scientific', or 'global' knowledge. The author contends that these concerns are more rooted in an overly essentialist attitude that pits the 'local' against the 'global'. He argues that the dynamics of knowledge systems must be better understood using a model of knowledge best suited for this purpose. He further argues that the most promising model is the one based on connectionism and developed by cognitive anthropologists. Drawing examples from the experience of farmers in Lampung, he shows how individuals combine stimuli from various sources to form schemas, thus showing the irrelevance of making hard distinctions between the 'local' and the 'global'."

"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."

"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 paper deals with the regional partition which do not always take place due to the considerations as commonly stated in official explanations, and also it does not like the outcome of the scientific analysis on the interests of local elites in efforts to devide regions for seizing local power in the new regions. In addition, this paper also shows that ethnic politics is often interwined with the region partitions. The local elite politically quite often to put forward ethnicity and identity loyalties as a political resources for demanding the regional division. Ethnic identity and the usage of collective ethnic identity as a never lasting prime mover. These can be politically seen from ethnic Pakpak behaviors in encountering ethnic Batak Toba in their own territory regarding the establishment of Great Pakpak province."

"Development in Indonesia has been characterized by a top-down and centralistic model, placing importance upon economic capital and measured by economic growth. The author argues for the importance of developing social capital investment, whereby social capital is seen as the capacity that emerges from mutual trust in society and transmitted through cultural mechanism. He provides two contrasting cases of social capital investment in development: community-based management resource management in South Tapanuli and a Social Safety Net program in North Sumatera. Although both were designed to allow for equal participation in every stage of the program, the latter met with failure because of very high bureaucratic intervention and the absence of trust among participants. On the other hand, the former program proved successful for the opposite reasons, and for the added ability of the community in crafting institutions."

"This article presents some of the feminist perspectives written by Rosemarie Tong (1989). Each of these perspectives has its own basic assumption in analyzing women's issue. Based on their analysis of causes and consequences of women's backwardness, it prescribes strategies for women's progress. However, each of these perspectives only give a partial and provisional answer to women's issues providing a unique perspective with its own methodological strengths and weakness."