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This study aims to describe Arek culture in literary works. Arek culture is one of the cultures in East Java which its ideological center is in Surabaya. The people are known for their egalitarian, open, democratic, and having high solidarity characters. Community knowledge about Arek culture is very limited and its values are increasingly eroded. One means to disseminate knowledge about Arek culture is through literary works written by authors from these cultural regions. The problem that arises is how Arek culture is described in literary works. Indonesian Novel MencariSarangAngin and Ibu Kita Raminten, an anthology of Javanese short stories Trem, Javanese novel SarungeJagung, an anthology of Javanese poetry Donga KembangWaru and SastraCampur Sari were selected by the writers through purposive sampling technique, because they depict Arek's culture life. Data collection was done by reading and note-taking techniques. From the study, it was found that there are four Arek's culture elements in literary works, namely language, social organizations, knowledge systems, and arts. The four elements are the same as the description of Arek culture in real life which is revealed through scientific studies. Therefore, these works can be used as reading material to increase knowledge about Arek culture and its values.

This paper aims at explaining the ambivalences in the novel Mencari Sarang Angin (MSA) written by Suparto Brata. The ambivalences found in MSA are seen not only in the space and time movement, but also in the dialects of European (Dutch) and Javanese culture. The space and time movement points back at a space and time that will be left. Although the European culture is placed in a higher position as compared to Javanese culture, it can't move up Javanese culture easily. In relation to the position between European and Javanese, or between the colonialist and the colony, the ambivalences have occured not only between receiving European logic and keeping Javanese philosophy and between receiving democratic values and feudalism, but also between monogamy and polygamy marriage. The relation is not one that ignores each other, but it the one that creates third space, it is the hybrid of Javanese and European culture.

The existence of military in a country does not automatically mean militarism. However, during the New Order era, militarism was used to dominate political life and became a power shield as an excuse to maintain national stability. The military practice could be seen, among other things in Indonesian literary works, particularly in Wiji Thukul's, Rendra's, Eka Budianta's, and K.H. A. Mustafa Bisri's writing as a reflection of his period. These poems depict military action in the New Order power such as in the land reform case, workers protest, and the 27th of July incident. Military action has become a violent pattern to silence these unpleasant incidents. Some critical activists experienced these violent actions such as terror, kidnapping, and torturing

Nyai Dasima story accurately reflects some problems deal with the politics of identity and the complexity of relation between colonized. The politics of identity strategy which is implemented by colonizers could be traced in literary works. Th. Manusama Njai Dasima that is written in colonial era reflects its strategy in the representation of pribumi or 'native' as a villainous and greedy character. Claiming for Islamic value, the native is portrayed as a bandit who greedily holds up the white's wealth. The natives are also depicted easily killing each other merely due to material goods. In order to influence the readers, colonizers strive to destroy the native reputation and Islamic value. As a part of colonialist, Th. Manusama, as a part of the colonizer, has an intention to enhance the hegemonic colonial power by represents that the natives voluntarily accept colonial power by represents that the natives voluntarily accept colonialism.