From previous generation’s point of view, building a start-up business is still frequently considered as a devi- ated choice because of its inherent risk. However, instead of avoiding it, some ordinary youth category prefer to choose to plunge in the risk itself. This article applies participation observation and in-depth interview as data collection technique. By the process, the result is that start-up business becomes a form of the subculture careers based on ordinary youth category, in which this business is subjectively as a symbol to express their language of restlessness and resistance through development of passion differently from dominant culture.

Today the labor market flexibility to be a trend among young people. This emergence of flexibility becomes an ambivalence. On the one hand, it is a form of adaptation with increasingly mobile work. However, according to Guy Standing flexibility actually produces  new dangerous class. The vulnerability arises in the form of no guarantee of protection for workers and the security of the labor market. Through netnographic studies the author seeks to examine the employment choices of youth as micro-celebrities, the benefits gained, obstacles faced and negotiations carried out to answer the uncertainty that leads to his work. The researcher observed through the internet and conducted in-depth interviews. The selection of research informants was purposively conducted, namely, micro-Sebritic workers living in the Special Region of Yogyakarta in ages 16-30 years. From the results of the study found that: First, working as a micro-celebrity is the need for leisure. For young people working as micro-celebrities is a hobby as well as a profession. Second, many micro-celebrities are faced with dilemmas and uncertainty situations, both coming from themselves and parents. Finally, negotiations are carried out by youth to deal with uncertainty over their work and the dilemma they face.

The end of the New Order era is an opportunity to develop a new structure in Indonesia. The beginning of the reformation era was marked by the emergence of the Islamist movements or the rising religious spirit era. In this article, the term Islamism is not defined as a discourse within politics of religion, but it refers to narrative spiritual expression in the public space. In a more specific way, this article would like to describe how young Muslims criticize Islamism in their daily lives. This research found that Islamism that occurs in family milieu and in the circle of a friendship has created anxiety mong them. This anxiety appears in the form of disagreement on monolithic definition of Islamism, the criticism of the new pattern of piety in the public space, and the counter narrative to the Islamism phenomenon. Pasca runtuhnya rezim Orde Baru seolah menjadi ‘keran’ bagi terbukanya sistem dan struktur sosial di masyarakat, salah satunya ditandai dengan menguatnya Islamisme atau kebangkitan semangat beragama. Islamisme yang akan diulas di penelitian ini bukan merujuk pada diskursus relasi politik agama, namun lebih kepada eksistensi dari ekspresi keagamaan yang muncul dalam bentuk meningkatnya penggunaan atribut Islam di ruang publik. Penelitian ini secara khusus berupaya memberikan gambaran bagaimana pemuda Muslim mengkritisi fenomena Islamisme dalam kehidupan sehari-hari. Hasil penelitian menunjukkan adanya Islamisme yang terjadi di ruang lingkup keluarga dan pertemanan melahirkan berbagai keresahan bagi anak muda. Keresahan itu terwujud melalui ketidaksetujuan tentang pemaknaan baru dalam Islam yang dinilai homogen, kritik atas pola kesalehan di ruang publik, dan munculnya konter narasi berupa perlawanan atas fenomena Islamisme.

The emergence of modernization and globalization, followed by technology, information, and communication, leads Javanese millennial women to start using modern beauty treatment. On the other side, there are groups of millennial women who prefer to use traditional treatment. Research on traditional treatments and Jamu (Indonesian herbal medicine) are mostly focus on its function rather than reasons of people using it. This study explores the factors and reasons of millennial women to return to use traditional beauty treatment rather than modern one. This study applied qualitative in particular phenomenology to explain this trend and to understand the meaning from the perspective of users. This research conducted in Yogyakarta Special Region and involved eight millennial women. Using theory of Ulrich Beck on risk society, this study suggests that the trend of back to natural treatment among millennials is a form of a reflexive modernity. There are reasons of young women to do this; 1) previous experience of adverse effect of modern beauty treatment; 2) the price of traditional beauty treatment is more affordable than modern one; 3) the feasibility of getting basic ingredients for traditional beauty treatment; 4) belief about the good effect of traditional beauty treatment rather than modern one.

The Minang tribe is one of the tribes in Indonesia who have ‘migrated customs’ (merantau). The word 'merantau' itself is a manifestation of leaving the original territory and occupying new territory. For Minangnese migrants in Yogyakarta, Rumah Makan Padang (Padang Restaurant) not only a place to eat but also it has function a warm place among Minangnese. In using ethnographic approach, this research  try to explain how the interaction among Minangnese in Rumah Makan Padang. The finding shows, first: This fraternal interaction only emerge in Rumah Makan Padang owned by Minangnese. This fraternal interaction sucas having conversation with Minang Language and telling stories about their hometown. Second, Rumah Makan Padang is a place to remedy the taste of Minang Food.Suku Minang merupakan salah satu suku di Indonesia yang  memiliki adat merantau. Kata ‘merantau’ sendiri merupakan bentuk manifestasi dari meninggalkan teritorial asal dan menempati teritorial baru. Secara khusus dengan menggunakan pendekatan etnografi penelitian ini berupaya untuk menjelaskan bagaimana persaudaraan antar perantau Minang terjadi di rumah makan padang. Temuan menunjukkan, Pertama,  interaksi persaudaraan terjadi berupa saling mengobrol dengan menggunakan Bahasa Minang dan bercerita perihal kampung halaman. Kelekatan persaudaraan ini membuat perantau Minang merasa sedang makan di kampung halaman sendiri. Kedua, bagi perantau Minang, Rumah Makan Padang merupakan pengobat rindu tentang makanan di kampung halaman.