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"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 article discusses the relevance of applying the concepts of source of origin and system of precedence, that provide legitimacy for the Mosalaki of Lio in their construction and production as well as reproduction of power in everyday life, especially in their traditional political system. The data analyzed in this article is the result of fieldwork undertaken in the villages of Nggela and Tenda, District of Wolojita, the Regency of Ende Lio, Flores, with qualitative methods, specifically through the techniques of in-depth interviews and participant observation. The Mosalakis, as a matter of a fact, dominate the traditional political system as rulers of adat and adat land. Their practices of power are manifested mainly in ritual activities and the management of traditional land rights. The legitimated rights are transmitted through patrilineal descent, and is based upon source of origin and system of precedence, that are embeded in Lio culture."

"Talking about tradition, it is kind of imagination of kinship in the past in an idealism positions in an orderly and harmonious level. Everyone respect each other and take position in the clan and their class respectively. The aims of this paper is to find out information about the institutions traditional role in the District Marawola to the conflict in the community. The research start with a literature study then continued with observation and interviews. This paper apply govern mentality theory that triggered by Michael Foucault. The results that found in this research that the traditional institutions began to lose its role, some of which are caused by the gap between the old and the young in the communities itself. Traditional institutions also lose their social legitimacy that seen from the shrinking role of traditional institutions, where traditional institutions only deal with traditional healing rituals, clearing land and harvesting rituals. Rules of traditional institutions such as law regulatory with sanctions are applied only in the form of oral speech in memory of the past in the absence of compliance with customary rules itself."

"The Balinese believe that Leyak or ghost is an etiology of illness. To become a Leyak or to ngleyak, one must perform black magic or pangleyakan. The method of obtaining the pangleyakan is by studying under a dukun pangleyakan or dukun pangiwa, a special indigenous medical practitioner who masters the pangleyakan. A person can also obtain the pangleyakan from his/her parent. Moreover, he or she can request the pangleyakan to Goddess Durga, the goddess of black magic. When pangleyakan is used by somebody, he/she becomes a Leyak, and will have the ability to take the shape of a certain animal, a ghostly light, a body without a head - the varieties are endless. This can only be performed at night. A Leyak disturbs other people until they are sick or even die. Nevertheless, they believe that they can cope with the Leyak through the use of amulet or by performing the magical religious ritual."

"The religious-ethnic violence in Maluku has unearthed a complex network of rivalries, inequalities and rhetoric. Opinions as to the causes of the conflict, and possible avenues for reconciliation are extremely diverse, and reflect many of the tensions and challenges faced by Indonesia as a whole, as it moves towards decentralization. One of the elements of Maluku society that has proved to be controversial in this context is tradition or adat. This paper explores some current perspectives on the role of adat in Maluku, and its potential for social transformation. Does a situation as extreme as that in Maluku itself encourages radical transformation and creative solutions for rebuilding civil society, or does it simply further entrench existing prejudice and power relations? How will regional autonomy influence this? What relation do these questions have to other reconciliation initiatives? The paper does not attempt to draw far-reaching conclusions about the future role of adat in Maluku society, but simply indicates some of the questions to be asked and answered in the years ahead. It provides examples of past activities, current perspectives, and future possibilities. It is hoped that these questions will contribute to an already lively debate at the local level. "

"This article is a result of ethnographic study on health problems among the Dani in Baliem valley, Irian Jaya. The study shows that some behaviors are not always good for Dani's physical and mental health. It is apparent in their daily activities such as livelihood, housing condition, ritual, etc."

"The intention of this article is to discuss the relationship between the processes of fiscal and political decentralization, the outbreak of communal violence, and what I call 'the new politics of tradition' in Indonesia. In 1999 under the President Jusuf Habibie, the Indonesian parliament (DPR) voted in favour of two laws, No. 22 and 25 of 1999, which promised to leave a significant share of state revenues in the hands of the regional governments. Strongly supported by the liberal ideologues of the IMF and the World Bank, the two laws were envisaged within Indonesia as a necessary step towards devolving the centralized power of New Order patrimonialism and as a way of curbing separatism and demands for autonomy by giving the regional governments the constitutional and financial wherewithal to maintain a considerable degree of self-determination. Decentralization was in other words touted as the anti-dote to communal violence and separatist tendencies-an anti-dote administered or at least prescribed by multi-national development agencies in most conflict-prone areas of the world. This paper wishes to probe this idea by looking at the conflict and post-conflict situation in North Maluku. The conflict illustrates how local elites began jockeying for political control in anticipation of decentralization. The process of decentralization is in other words not merely an anti-dote but in some cases an implicated part in the production of violence. One reason for this is simply that the decentralization of financial and political control after three decades of centralization entails a significant shift in the parameters of hegemony-a shift towards which local political entrepreneurs in the regions are bound to react. The new 'politics of tradition' currently emerging in Indonesia is the combined result of changes in global forms of governance, a strong political focus on ethnic and religious identity in the 'era reformasi' and a local willingness to employ these identities to garner support in the new political landscape of decentralization."

"During the new order era local adat was subjected to a process of cultural erosion due to the priorities accorded national integrations, as well as economic, social and development by the Indonesian government. However, the '90s have witnessed a resurgence of concern with adat as a vehicle for the local peoples' identity and as a mechanism for local government and dispute resolution, trends intensified since the beginning of the reformasi era with its relegitimation of discourse of regional autonomy. This essay presents a case study of these processes among Lindu people of Central Sulawesi, focusing upon how they have managed to reinvigorate their adat as a response to two forms of governmental imposition: 1) the encompassment of their land within a national park (i.e. Taman National Lore Lindu); and 2) the plan to construct a hydroelectric project, which would have forced the loss of land to rising water level and resettlement of the local population. The Lindu people have sought there empowerment of their adat by recasting it as a community resource management system that they argue can lead to greater sustainability of local natural resource than any imposed regimen of national park regulations. With assistance of NGOs such as Yayasan Tanah Merdeka, they have also adopted the discourse of 'indigenous people' to defend their continuing right of inhabitation in their homeland in the face of threatened resettlement. This essay explores the cultural politics of masyarakat adat as 'indigenous people' and the invocation of ecologically sound 'indigenous wisdom' as a warrant for resistance to development programs."

"Violent tragedy in Bali has a long history. Violence during the Dutch colonial regime, until the 1965 massacre of local political violence under the "Orde Baru" occurred. Post-Reform of 1998, the tragedy of violence re-emerged in tandem with the strengthening of indigenous authority (Pakraman Village) that forced silence during the centralized authoritarian "Orde Baru" regime. Pakraman village go hand in hand with the spirit of strengthening the cultural movement (Ajeg Bali) post Bali bombings of 2002 and 2005. Within institutions of Pakraman Village, there lies pecalangan, a traditional indigenous security forces who participates in the business of security and control of new settlers in these territories. In political violence contestation and strengthening of the culture, the local-hero who has a long history of political violence in Bali plays their vital role through the mass organizations and also joined as pecalangan. This paper tried to describe the relationship between political history of violence in Bali and the pursuit of the local-hero in it."

"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."