Antropologi Indonesia
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Beberapa Perspektif Feminis dalam Menganalisis Permasalahan Wanita
No full textThis 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
Sejarah Perkabaran Injil di Minahasa, 1831-1942
No full textThe spread of Christianity in Minahasa began in 16th Century by Spanish missions. In the middle of the 17th Century the activities of the Catholic Church stopped due to political changes at the arrival of the Dutch. Dutch VOC preachers spread Protestatism which had been taken over in1831 by Nederlandse Zendings Genootschap (NZG). They trained young people to become assistants who used Malay and later on the local language. When the area of activities become more extensive, NZG felt that the financial burden was too high so that in 1975 the activities were taken over by the Indische Kerk. At that time the largest church in Minahasa was built, and schools for women and secondary school (MULO) were established The GMIM (gereja masehi Injil Minahasa) was founded in 1934. Although it had autonomy it was still related with the Indische Kerk and headed by Dutch clergymen. When the Japanese invaded, the head of GMIM Synod wa repalced by a Minahasan.  
Wanita Minahasa
No full textThis article tries to explain the sttaus and role of women in Minahasa society. The author describes the image of Minahasa women in legends and folklore. It also describes the position of women in local culture such as in marriage and death, and in the division of labor. Based on historical data, the author gives several examples of events that reflect the character of Minahasa women. This article alsi describes contemporary activities of women in education, religion, and social organizations such as PIKAT, PERKIM, and Dharma Wanita. 
Teori-Teori Tentang Budaya
No full text"...[...] Saya pikir konsep budaya (culture)tidak punya satu arti yang benar, dikeramatkan dan tak pernah habis kita coba temukan. Tetapi, seperti halnya simbol-simbol lain, konsep ini mempunyai makna saat kita memakainya; dan sebagaimana konsep-konsep analitik lainnya, pemakai konsep ini harus membentuk-mencoba sedikitnya setuju pada-pengelompokan gejala alam, (dimana) konsep ini dapat diberi label secara sangat strategis...[...] Apakah konsep tentang budaya akan direvisi secara cepat, diinterpretasikan secara radikal, atau hilang dengan cepat, dalam jangka panjang tidak begitu menjadi persoalan, selama konsep ini telah mendorong kita untuk menyelidiki pertanyaan-pertanyaan strategis dan untuk melihat hubungan-hubungan yang akan hilang.
Pergeseran Orientasi Nilai Kultural dan Keagamaan di Indonesia (Sebuah Esai dalam Rangka Mengenang Almarhum Prof. Koentjaraningrat)
No full textThis 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
Who/What do We Trust? Reflections on Structural and Cultural Approaches in Trust Theory
No full textTrust (kepercayaan) adalah konsep dalam ilmu sosial yang sedang naik daun, terutama dengan meningkatnya berbagai identitas kelompok di dunia pada umumnya dan di Indonesia khususnya. Apakah hal itu berarti tingkat kepercayaan masyarakat akan institusi berskala besar seperti negara, agama dan ideologi sudah digantikan oleh tingkat yang lebih lokalatau spesifik? Tulisan ini selain bertujuan untuk menjelaskan hubungan konsep trust dengan kondisi sosial, ekonomi dan politik, juga akan mengaitkannya dengan proses pembentukan identitas kelompok. Dalam tulisan ini diungkapkan bahwa trust adalah sesuatu hal yang dinamis dan historis, yang sangat tergantung pada kondisi, baik sistem normatif maupun struktural. Kedua hal ini perlu diperhatikan dalam perumusan sistem trust dalam kelompok masyarakat mana pun
Menumbuhkan Budaya Hukum Baru Anti Kekerasan terhadap Perempuan
No full textIn this article, the author addresses the problem of violence towards women, with a focus on the violence in ethnic conflict and armed conflict. She takes the view that any legal system should be seen as having three components, i.e., legal substance, legal structure and legal culture, and that none of these components protect women from acts of violence. Citing articles from the criminal code, the authors show how the laws cannot protect women who are victims of violence and how some articles of the code in fact perpetuate injustice toward women. Following this, she shows how law enforcement officers who constitute the legal structure lack any gender awareness in their handling of cases. Finally, the attitudes and beliefs toward the law is the legal culture encourages the view that women are the property of men, especially in times of armed conflict. 
Kesenian Indonesia
No full textArt presents a discursive space for thought and affect that is part of the cultural configuration of a society. Thus defined, an assumption is made that Indonesia possesses no discursive space for the 200 million people that make up its pluralistic society, if traditional art presents space only for the bearers of that tradition. There are many who say that 'Indonesian' art has already emerged, and provide examples from various art forms. Furthermore, there is the notion that traditional art is generally static, inferior, unbefitting and unable to fulfill the needs of 'modern' Indonesians-especially going into the 21st century. In fact, traditional art continues to undergo shifts and changes, or to disappear as a discursive space with any significance. While holding to the assumption mentioned above, this article seeks an understanding of traditional art extant in the ethnic groups that comprise Indonesia's pluralistic society. The question is whether the Indonesian people see themselves as heirs to the various traditional art forms, or whether such art can serve as a vehicle for social integration in Indonesia
Masyarakat Majemuk dan Perawatannya
No full textIndonesia 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
Ketegangan Antarsukubangsa, Orang Bugis, dan Masalah ‘Penjelasan’
No full textOutbreaks of violence in eastern Indonesia in 1998 were characterized by attacks on migrants from Sulawesi. Anti-Bugis prejudice has a long history in the archipelago, but historically it has been expressed in differing ways. What explanations have been put forward for political/ethnic violence in Indonesia? By comparing the discussion of last year's conflict with that after the post-coup killings, for example, the author raises the question of 'what do we learn'? Is sociological logic adequate in these situations? In this article the author argues that at the foremost, we have to move beyond the reification of ethnic and religious difference, which produce their own mythic enchantment. Explanations of violence need to be grounded in specific historical analysis, in this case the recent history of Indonesian politics