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In this paper, I want to give description and analysis concerning the meaning of the term political community. This paper also can be seen as a participation in the perennial debates concerning the problem of the order in the philosophy of social sciences. I will use phenomenology as a method to approach this problem as it developed by John Drummond and Edmund Husserl. The main argument is that the political community is a social fact that develop through hypothesis, and a hyphotesis that based always on social fact. In the end, I will give my critical remarks on this argument.

Au-delà d'une tradition calédonienne de boycott électoral, la jeunesse kanak délaisse un droit de vote chèrement acquis pour une sorte d'indifférence politique. Peut-on interpréter cette dépolitisation comme une rébellion, une fatigue démocratique face au recul permanent de la date du référendum ? Ou n'est-ce pas, plus fondamentalement, le signe de l'entrée de cette jeunesse dans la « modernité », mêlant individualité et rejet des tactiques politiciennes ? Quoi qu'il en soit, la reconquête citoyenne de cette frange de la population est, pour le mouvement indépendantiste, primordiale. Elle ne pourra se faire que par l'offre d'un projet de société et de perspectives crédibles d'insertion professionnelle ou de « reconnexion » à la terre.

after the fall out of New Order and entering reformation era, women's conventional organization face a reality of contestationgender construct from all side, include NGO and other groups like Islam conservative group that want total separation of women and mendomain. State cant become 'patron' to justify an idealized gender constructs. In this context, Aisyiyah have to option: first, still as organizationthat based on purely practical issues with the consequence labeled as 'status quo' and conservative organization. Second, Aisyiyah have toopen itself to reality of social injustice than conserve 'idealization of serene family'. Third, Aisyiyah have thrown away administrative routinethat depleted much energy. Fourth, Aisyiyah have to respond to women strategic issues, nationally or internationally

after the fall out of New Order and entering reformation era, women's conventional organization face a reality of contestationgender construct from all side, include NGO and other groups like Islam conservative group that want total separation of women and mendomain. State cant become 'patron' to justify an idealized gender constructs. In this context, Aisyiyah have to option: first, still as organizationthat based on purely practical issues with the consequence labeled as 'status quo' and conservative organization. Second, Aisyiyah have toopen itself to reality of social injustice than conserve 'idealization of serene family'. Third, Aisyiyah have thrown away administrative routinethat depleted much energy. Fourth, Aisyiyah have to respond to women strategic issues, nationally or internationally

Abstrak Essai ini merupakan respon atau pembacaan ulang terhadap buku "Musik Itu Politik, Studi Hubungan Pengaruh Kebijakan Kebudayaan pada Perubahan Musik". Data, analisis dan kesimpulan buku ini dibaca ulang dengan perspektif politik estetika Ranciere. Musik kakula yang dibahas dalam buku ini dijelaskan dari masa ke masa, yaitu dimulai dari masa pra Kolonial hingga konteks saat ini. Terlihat berbagai macam perubahan yang terjadi akibat pengaruh kebjakan politik setiap eranya. Sejak era pra kolonial hingga era orde baru, musik kakula dikuasai dengan kepentingan politik. Namun, berdasarkan pembacaan ulang yang dilakukan, justru musik kakula mampu bergerak keluar dari politik rezim penguasa dengan menempatkan diri setara dengan kelompok-kelompok dominan. Melalui kakula batas antara "kita vs mereka" ditiadakan, kemudian dimaksud sebagai yang politis.