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Gender Relations in an Indonesian Society: Bugis Practices of Sexuality and Marriage -- Copyright -- Contents -- Preface -- Acknowledgements -- List of Maps, Tables, Plates, and Diagrams -- Maps -- Abbreviations -- 1: Introduction -- Native Anthropology: Studying One's Own Culture -- Personal Connection to the Village -- The Journey to the Village -- Kulo: The People and the Village -- Family Involvement and Social Acceptance -- Style of Communication in the Field -- Research Participants and Data Collection -- Lontaraq, La Galigo and Bugis Cosmology

Drug abuse has become one of the major problems in Indonesia, including in South Sulawesi. Many of them are criminalized, but prisons do not provide a deterrent effect, both for drug users and drug dealers because it is no secret, prison is a fertile land for drug trading and drug trafficking. Apart from that, even though the spirit of rehabilitation was strongly proclaimed by the government, drug user were jailed more than rehabilitated, so they were identified as criminals than as victims who need rehabilitation. While the many existing literatures deal with rehabilitation, little (if any) concerns with the dynamics of recovery process. This article fills this gap. The study was conducted in Makassar, the capital city of South Sulawesi. Thirty-two informants participated in the study, consisting of twenty jankis, five jankis' mothers and five jankis'wives/girlfriends and an activist. Data was collected using in-depth interview. The study shows that lack of understanding of the complexity of the problems associated with jankis causes people to easily stigmatize and ignore them. Whereas instead of perceiving jankis as criminals, they are victims of the chain of drug trafficking, unless one is a drug dealer. In a recovery effort, even though medical rehabilitation is important, social rehabilitation is very significant and this involves close relatives, especially women such as mothers/wives/girlfriends. In the recovery process, not only junkis are "sick", but also their close relatives, even though they are expected to be "the main recovery agents". The way they treat jankis in the recovery process actually disrupts the recovery program. In the name of "their concern", women around jankis are carried out in ways that perpetuate the jankis in false recovery, they mutually become "hero" to each other. In addition, women around jankis do various things to "save" jankis from withdrawl which can actually be neglected. As a result, women around jankis become victims, and victimize junkis in the recovery process: they borrow money, are in debt, become prostitute, are prostituted, and become shields for the husband's addiction, all "in the name of love".

Toraja shares traditions with other ethnic groups in South Sulawesi, but Toraja has its own uniqueness, primarily related to tongkonan, which is not only as physical manifestation—House (banua) and its 'content' (harta tongkonan), but it is also a venue for family gathering of the tongkonan members, a house-society and a source of property. This article is focused on inheritance system among Torajanese, it examines how individual property is inherited as well as how communal property is managed and benefitted by its members. Property, for Torajanese, compose of individual property (éanan) and communal property (mana' tongkonan) which refers to property own by members of tongkonan from one pa'rapuang—ramage traced a first ancestor who founded a Tongkonan House. While individual property can be inherited to children, communal property cannot, it can only be maintained, managed, and benefitted from among members of tongkonan, though in practice there are some violation of such norms, and any violation is always associated with their ancestor. Since tongkonan is a source of property, this may also become a source of conflict among members of tongkonan, especially for prosperous tongkonan and in terms of who is eligible to manage tongkonan and its property (to ma'kampai tongkonan). A Torajanese may become a member of more than one tongkonan because of bilateral kinship system. But, since contribution towards tongkonan (maintenance and rituals) is costly and time-consuming, one should decide in which tongkonan he/she becomes the 'core' or the 'common' member. Despite the fact that the philosophy of inheritance sharing of individual property is mabbagé rata, various grounds may be taken into account which makes a difference between siblings in a nuclear family. I argue in this article that both the right to éanan and mana' tongkonan are related to one's contribution in different respect.

The implementation of large-scale social restrictions (PSBB) by the government as an effort to prevent the transmission of the Corona virus has caused a shift in community activities. Many get bored while staying at home and using social media to entertain themselves. One of the most widely used social media during the pandemic is TikTok application. Lots of interesting content uploaded on TikTok which later became a trending activity, one of which is the trend of Glow Up Challenge. This article explores this trend. This research was conducted virtually, namely on TikTok social media because TikTok was booming during the Covid-19 pandemic and was used to follow this trend by uploading their videos with the hashtag #glowupchallenge. Data was collected using in-depth interview and observation. Interviews were conducted online using the Whatsapp application in the form of chat and voicenotes to find out students' perceptions of the Glow Up Challenge trend, the reasons why many millennials and Generation Z are following this trend, and the impact of this trend on their lives. Observations were made through website that discussed the Glow Up Challenge trend and videos using #glowupchallenge through TikTok social media as well as the appeared comments. The fourteen informants involved in this study were generation Z who observed trend Glow Up Challenge. They are students from various universities in the city of Makassar and outside Makassar, consisting of ten women and four men. The study indicates that the trend Glow Up Challenge is a trend where someone uploads videos that show physical changes in TikTok application. Those who participated in the Glow Up Challenge trend because they were aimed to change their physical appearance for their self confidence; to show others who underestimated them because of their physical appearance that is not in accordance with "social standards"; and to be popular. Those, who follow this trend and succeed in demonstrating their significant physical change through uploaded videos, ...

The world was shocked by a disaster in the form of a very dangerous virus, namely the corona virus or called Covid-19 which requires humans to be able to adapt to this Covid-19 pandemic situation, including in the field of education. At the higher educational level, the learning system changes from face-to-face learning to online learning. This article discusses how students adapt in relation to various policies, the impact of online learning, and students' strategies in maintaining body immunity during the Covid-19 pandemic. Using a qualitative approach, this research was conducted in the city of Makassar, South Sulawesi Province. Data was collected using in-depth interview and observation. Those who participated in this study were 20 students, consisting of 15 males and five females, whose age ranging between 19 and 22 years. They come from various public and private campuses in the city of Makassar. The results of the study show that during the Covid-19 pandemic, students experienced many changes. Students themselves adapted to various emerging policies related to Covid-19, which include not only government and lecturing policies, but also internal student organization policies. For students, online lectures have impacted not only on the learning process, but also on student health. Various strategies were carried out by students in an effort to maintain body immunity in the midst of the Covid-19 pandemic policy, namely complying with health protocols; implementing a healthy lifestyle; managing stress; and taking supplements. It is argued in this articles that in order to prevent the spread of Covid-19, students adapt to the conditions that occur during the Covid-19 pendemic and apply related strategie. Lecturers also need to create a friendly environment and creative method of teaching, so that students can enjoy online learning on that limited screen.

In Indonesia, a country with stringent drug laws, psycho-active prescription drugs (PPDs) have become popular among urban youth as they are seen to be safe – both medically and in terms of the risks of being arrested. During the ChemicalYouth project, which involved a multi-sited ethnography in urban centers in South Sulawesi (Makassar, Gowa, and Maros) and in Yogyakarta, we found that young people encourage each other to try out different kinds of PPDs to determine which (combinations) work best for them. Sharing their experiences, they jointly build up knowledge that guides their 'experimental trajectories' (Raikhel and Garriott 2013). The experimental trajectories of youths are enabled by pharmacies, where young people can buy PPDs, and private sector doctors who sell and prescribe PPD prescriptions. When certain PPDs become harder to get, young people will try out new substances in their search for happiness, highs, and the confidence and stamina needed to perform precarious informal sector jobs such as sex work, street singing, and helping people park their cars. Across the sites, the researchers encountered young people realizing that they had become addicted to PPDs. Simultaneously, health workers lack instruments to prevent harm related to PPD use as they work in public sector harm reduction programs designed narrowly to address illicit heroin addiction. We argue that educational interventions need to address the desires and aspirations for good enough lives that are reflected in young people's creative poly-drug use practices, and the iatrogenic effects of unregulated pharmaceutical markets that enable medicalization of precarious lives.

Tu tamanang is a Makassar term for bad soil (butta kodi) for women and bad seed (biné kodi) for men, as sexual intercourse is analogised with planting (lamung-lamung). Whether or not one is considered as tu tamanang is not based on biomedical check-up, but simply on the basis ofmarital duration (5 years and more) and the attributes attached to tu tamanang which may be different by gender. The importance of the existence of children in the family has caused social stigma among tu tamanang. Such stigma is based on the attributes that can be observed, the gendered parable, the reproductive health-related perception towards the couple, and the label that tu tamanang are infortune persons. In dealing with such social stigma, tamanang women tend to be passive, while men are more aggressive, by showing their refusal to stigma through polygyny or divorce to get married. However, women also become agents in regard to divorce and polygyny. But, refusal towards social stigma is also the case for couple who does not problematised lack of children in the family, and tamanang is not simply a source of conflict. Stigma towards tu tamanang significantly affects the social life of tu tamanang, which is classified into 3 categories: self-isolation, demanding divorce and polygyny. There is a need to educate the society regarding the cause of infertility and how to deal with it, since existing various stigma against tu tamanang are based on social perception, which are non-medical and presumption. In addition, since biomedical service is not the main priority for tu tamanang, they need relevant information regarding existing service and service procedures because even though they access medical service, it has never been continued. This is because accessing medical service is identical with handling of various documents which they consider rather complicated.

This article concerns itself with women's participation in politics and, more specifically, the representation of women in elected legislatures, in Indonesia between 1995 and 2010. The article gives readers a brief overview of the various ways that Indonesian women participate in politics. Examples are given of women being traditional rulers, having political authority, exercising power, becoming presidents and cabinet ministers, participating in protest movements, and being elected to parliament. The article then moves to focus more specifically on the election of women to the Indonesian parliament. The article analyses positive developments that have occurred in the past decade to facilitate women's entry to parliamentary politics. Although numerous positive developments have indeed taken place, the article argues that women are still hindered in their attempts to get elected to parliament. Drawing on in-depth interviews, literature reviews, statistical analysis, and long-term ethnographic research, the authors identify some of the factors limiting women's election, including the restrictive limited model of womanhood advocated in Indonesia, declining cronyism, the ineffectiveness of the thirty per cent quota, the reputation politics has of being dirty, the influence of religion, and the large sums of money candidates need to support their election campaigns.

As many previous studies tend to discuss the biography of local Islamic figures and overly-textual interpretation in exploring the Hizb ut-Tahrir Indonesia and criticize the western concepts of democracy in Gorontalo, this study aims to explore the newly-found dynamics of contestation of local Islamic thought in Gorontalo Province. Conducting in Gorontalo, a northern province in Sulawesi Island inhabited mainly by Muslim communities, this study employs a qualitative approach with a descriptive method. In the present work, the discourse of Islamic thought in Gorontalo is found to develop into a massive and uncontrolled state, leading to polemics among the Muslim community in the area. The polemics among people, including in the social media, involve two groups that are ideologically and epistemologically different: the liberal Islamic groups, i.e., ANSOR and PMII, and the fundamental Islamic groups, i.e., Tablighi Jamaat and Wahdah Islamiyah. Issues of religion-culture debate, khilafiyah, religious pluralism, and prohibition of Christmas salutation are among the main highlights of the polemic, especially among Muslims in Gorontalo. The presence of fundamentalists represents the new phenomenon in the Islamic thought discourse in Gorontalo, which is known for its subjectivity in perceiving the absence of the basic principles or nash (Qur'an and hadith) of the fundamentalists. Consequently, a debate between the two groups, claiming which one has the absolute truth, is inevitable. This situation also ends up with fundamentalist extremism labelling others as infidels (takfiri) and deviant to Islamic teachings.

The everyday lives of contemporary youths are awash with drugs to boost pleasure, moods, sexual performance, vitality, appearance and health. This article examines pervasive practices of chemical 'self-maximization' from the perspectives of youth themselves. The research for this article was conducted among male, female and transgender (male to female, so-called waria) sex workers in Makassar, Indonesia. It presents our ethnographic findings on how these youths experiment with drugs to achieve their desired mental and bodily states: with the painkiller Somadril to feel happy, confident and less reluctant to engage in sex with clients, and contraceptive pills and injectable hormones to feminize their male bodies and to attract customers. Youths are extremely creative in adjusting dosages and mixing substances, with knowledge of the (mostly positive) 'lived effects' of drugs spreading through collective experimentation and word of mouth. The paper outlines how these experimental practices differ from those that have become the gold standard in biomedicine.

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