This article is attempted to reconstruct Sundanese kinship terminology from an Old Sundanese manuscript: Sa a¹… hya a¹… Sikakanda a¹… KarA• si an (The Godly Guidelines to the Righteousness, 1518 AD). In this manuscript, there are 26 kin term of references for 23 kin categories. Basically, Old Sundanese kinship terminology have strong characteristics toward lineal-Eskimo type in which terms of reference for members of nuclear family more descriptive than for other relatives outside it. Balance term distributions for collateral relatives also important in this type. Comparing with modern Sundanese, there are no structural change in Sundanese kinship terminology.

Food security is one of the important issues in the study of deagrarianization. In macro level, deagrarianization can weaken food security which is indicated by the ability of food production which continues to decline due to the structural transformation of the economy from agriculture to non-agriculture. The purpose of this study is to determine food security at the community level when the symptoms of macro deagrarianization have occurred. This research is conducted by qualitative methods. An ethnosociological approach is used by combining community case study methods and ethnographic methods. The results show that food security at the community level is still well-maintained. Deagrarianization has not diminished the ability of the community to meet their food needs. Communities have internal mechanisms that secure their food sufficiency through food strategies and non-food strategies. The food strategy is carried out through saving yields for grain stores (family food barns) and reduce the amount of consumption. Meanwhile the non-food strategy is carried out through diversification of livelihoods by relying on available extractive landscapes. Swamps ( balongan ) are used as a food source that provides various types of local fish, crabs and snails as a source of protein for family consumption and also for sale to local collectors.

Diversity is a condition that is so in new countries after the second world wars. Therefore, they develop strategies to integrate and minimize differences, from the use of repressive means to the means of hegemony. In a situation of globalization, it is not entirely successful. By taking three local communities in East Java, this study shows that local communities have different strategies from the state. Local elites develop strategies by mixing mythology, developing rules of play in public spaces to superstructure networks.

This study aims to understand the phenomenon of ethnicity, namely the existence of ethnic cleavages in the form of strengthening social units through descent and clan sentiments at the moment of election of the regional executive (Pemilukada) in the era of democratic decentralization. This problem was approached using Dunning and Harrison's theory of cross-cutting cleavages and ethnic voting.  Data collection was carried out through in-depth interviews with subjects, namely descendants and clans in four districts in the northern Tapanuli. The results of the study show that (i) ethnic cleavages occur because of the utilization and mobilization of social units namely descent and clan groups in the moment of Pemilukada , (ii) the strengthening of descent and clan group sentiments in Pemilukada is the impact of competition and contestation which are packaged as political capital for gain power, and (iii) political actors redefine ethnicity as Tobanese to smaller identities namely descendants and clans in each cultural region. The strengthening of factions in internal ethnicity is a strong indication of cleavages and the game of primordialism in the era of democratic decentralization

  This study reveals all Javanese language categories and expressions of the coastal community of Banjar Kemuning village, Sidoarjo district through the perspective of ethnolinguistic studies. This type of research is descriptive qualitative. This research uses ethnographic methods with the analysis model that is the ethnoscience model. The results of this study indicate that through the mindset and knowledge system of society, it has been found all kinds of Javanese language categories and expressions in their speech expressions in the form of a way of life in terms of livelihoods as fishermen and pond farmers, the names of fishing tools and pond farmers, the names of sea products, a set of terms of offerings and various rituals, mantra or prayers as well as local wisdom of the village community hidden behind verbal and non verbal expressions   Â

Dieng area is one of potato producer areas. Land clearing for potato crops has increased land damage. Communities have local wisdom that has not applied by potato farmers. The research aims to find out farmer participation in performing land conservation local wisdom. Purposive sampling is used as a sampling technique with sample indicators consist of people who do farming, knowledgeable people, and young generation. The research location is Sembungan Village that dominates by high slope land and Dieng Kulon Village, which is a flat land. The research samples comprise 60 respondents of 1,428 populations. Data collection technique was done using questionnaire, interview, and observation, whereas data analysis method used percentage frequency. The research result indicates that the forms of farmers’ local wisdom in land conservation include nyabuk gunung, tumpang sari (intercropping) , selokan dalam (deep gutter) , galengan berbatu/rumput (stony/grassy small dikes) , a day-related myth, and manure. Regarding farmer participation in Sambungan Village, 52.31% participate less in conservation according to local wisdom. Based on Conservation Activity Index (Indeks Kegiatan Konservasi/IKK), 47.69% farmers did not participate in land conservation. According to the index, only 23.59% farmers in Dieng Kulon Village perform land conservation. Â

Minangkabau and Semende are a community with a very strong matrilineal kinship system, where one of its characteristics is that power and control of resources are in the hands of women. Following their matrilineal system, decision making on property division (inheritance) is given to the eldest child, who in the case of Semende is called tunggu tubang . In the Minangkabau and Semende communities, the customary provision that places women as central power and control of resources ultimately generates a paradox. Traditionally, the power and control of resources are in the hands of women, but in empirical reality (social practice), these are controlled and supervised by the men in the community. Through ethnographic research methods, this paradox is understood by deeply investigating the knowledge structure of actors in these two societies about what and how these customs (adat) are understood and applied in their lives. The research findings show that the paradox is a result of the existence of ambiguous customary provisions, in which power and control of resources are handed over to women, but these provisions also open opportunities for men to take authority over matters. These customary provisions then spark male political movement to redefine these provisions in order to have power over matters as well. This suggests that in matrilineal societies or societies where women empowerment and influences are dominant, the potential of men to strengthen their authority and control over matters tend to occur frequently, which ultimately lead to matrilineal paradox.

Laws of specialization is one indicator in personal branding that includes ability, behavior, lifestyle, mission, achievement, profession and service. Laws of specialization is an important indicator of personal branding that must be known by various segments of voters in the community as a source of information relating to the president and vice president. But in reality, laws of specialization experience a distortion of meaning so that these personal characteristics become biased and are often associated with various political interests. This often leads to conflicts that are based on differences in understanding, as well as the emergence of an attitude of distrust of presidential candidates and vice presidential candidates for the 2019 general election. This study uses a quantitative approach, descriptive statistics. Through this research, the people of Bandung City already know and are able to distinguish and provide responses about the laws of specialization of presidential and vice presidential candidates in the 2019 general election. This research has implications for community leaders, political figures and the government.

Landscape of Indonesian politics is overshadowed by wide and massive distribution of hoaxes and bullshits. This article reviews 70 latest articles to answer the following questions: what is underlying behind massive distribution of hoaxes? Why do many Indonesian educated publics believe and share hoaxes?  Why are there more religion-based hoaxes than science or economy sciences based hoaxes in Indonesia? The author finds that the massive distribution of hoaxes and their easy acceptance by Indonesian publics reveals the emergence of post truth, a mind set where emotion is regarded to be more important than fact, evidence, or truth. In religius context, post truth illustrates the distribution of banal religion, un-verified forms religious interpretation, in internet and social media. Political competition during the presidential election accelerates the distribution of religion-based hoaxes.

In general, the focus of this study analyzes the strengthening of solidarity through social media networks in communities living in the Ciliwung River Basin. There are two objectives of this study, namely analyzing social media can strengthen the solidarity and the forms of solidarity that are built on the community affected by floods and landslides in the Ciliwung River Basin. This research was conducted in a community that resides in the Ciliwung River, Kedunghalang Village, North Bogor District, Bogor City. Theoretical analysis uses social media theory from VanDijk and the theory of solidarity from Durkheim. Data collection techniques were carried out by non-participant observation, and in-depth interviews. The data analysis technique was carried out by the Milles and Huberman analysis model among neigboarhoods (RT) and hamlet/groups of neighboarhoods (RW) level. The results of the study show that social media is able to strengthen community solidarity in the Ciliwung Riverbank, a disaster prone area. Solidarity built through social media are social relations, social norms and inter-household trust. Social relations built on social media networks at the level of individuals and groups are high. The form of built solidarity is mechanical solidarity that has a strong collective awareness, trust and mutual assistance. The novelty of this research shows that social media network is able to form social relations in strengthening solidarity.