Representation of the women who hold national and local parliamentary positions are not equal since the independence of Indonesia. Even since the policy of the quota system in parliamentary law was put into effect to make sure that imbalances between genders can be reduced, the number of men holding this positions are still exceeds the number of women. The reason for this has not always been on the internal factor of women, but also on institutional and process of politics that excentuate stereotypical characteristics of politicans to be masculine and patriarchy. As long as the quota system is not strictly sanctioned, but only written as part of the election law, the amount of women in parliamentary will not increase in a meaningful way. Even though the complication regarding the quota system requires amendment agenda of political law, these small number of parliament women need to work together to lay the grounds for a pro-women's act and pro-people in general. Thus, it will spark the marker needed by the population to support the important of women in parliament.

Since Indonesia’s new order led by Suharto rose to power, many countries have expressed admiration for the New Order (1966 – 1997), including developed countries, as an efficient and effective government, which was able to drastically reduce inflation and maintain economic growth. Previously, during the Old Order (1956-1965), the Indonesian economy stagnated, with very high inflation, even leading to bankruptcy, as well as conflicts between communists and military institutions. With the military institution winning the conflict, the New Order reversed the way of managing the state which in the Old Order era emphasized excessive political interference, so that economic development was neglected. The New Order state tried to build an economy with a capitalist system whose financing relied heavily on foreign debt and investment. foreign. Economic development is bearing fruit, poverty is reduced, education and health of the Indonesian people are better, but the political sector was controlled by the New Order State in a bureaucratic-authoritarian manner, the masses were demobilized strictly and repressively, even coercively. However, three decades later, the New Order regime was faced with an economic crisis in the mid-1990s and civil society movements and other civil groups demanding democratization of the political system. The community movement succeeded in overthrowing the New Order regime and replaced it with a reform regime. Economic development remains a priority of this reform regime in a capitalistic manner, but the democratic political system it develops is still conventional, procedural democracy, not participatory democracy, which means that although it no longer governs repressively, conventional state institutions remain strong, such as the executive, legislative, and the judiciary, while civil society groups are somewhat neglected.

Modernisme telah menerima dan mendorong perempuan untuk bisa berkiprah di sektor publik, tetapi sekaligus ia pun dituntut agar tetap dapat berkiprah di sektor rumah tangga. Konsekuensinya, gerakan perempuan yang terpengaruh dan mengikuti arus modernisasi, aliran feminisme liberal, malah menjadikan perempuan itu sendiri terbebani peran ganda. Gerakan feminisme liberal telah dapat meningkatkan pengetahuan dan kemampuan produktif perempuan di domain publik, tetapi belum bisa mengubah ketimpangan gender itu sendiri. Bagi gerakan perempuan yang berorientasi posmodernisme, konsekuensi dari beban peran ganda perempuan dan tetap berlangsungnya ketimpangan gender merupakan hal yang pasti akan terjadi, karena modernisme itu sendiri merupakan produk kekuasaan patriarkhi. Untuk itulah, kaum feminisposmodernisme menyatakan, supaya gerakan perempuan efektif dan membuahkan hasil berupa kesetaraan gender, sudah harus sejak awal melakukan dekonstruksi atas wacana modernisme itu dan membangun wacana yang bersumber dari pengalaman-pengalaman hidup perempuan itu sendiri.

Orang Tugu di Kelurahan Semper Barat merupakan sebuah komunitas keturunan Portugis yang  memiliki akar budaya dan sejarah yang cukup campuran sejak tahun 1661. Mereka berusaha untuk tetap bertahan dengan melestarikan aspek-aspek kebudayaan yang dimilikinya melalui beragam aktivitas dan tindakan-tindakan sosial sebagai upayanya untuk mendapatkan pengakuan akan identitas mereka sebagai Orang Tugu. Penelitian secara kualitatif dengan metode etnografi dan extended case method, digunakan sebagai alat untuk mengumpulkan dan menganalisis data. Paparan data menjelaskan bahwa interaksi sosial Orang Tugu dengan kelompok-kelompok lainnya dilakukan sebagai upaya mereka untuk mempertahankan identitasnya. Hal tersebut memunculkan dua kelompok utama yaitu, kelompok penting (significant others) hubungan di antara mereka didasari oleh adanya kepentingan-kepentingan tertentu yang sifatnya saling menguntungkan, yaitu salah satunya berkaitan dengan eksistensi musik keroncong. Ada pula kelompok umum lainnya (generalized others) hubungan mereka bersifat saling membutuhkan. Kelompok yang dikategorikan dalam hubungan saling menguntungkan adalah pemerintah daerah, komunitas pemerhati budaya dan sejarah, serta penanggap keroncong. Adapun kelompok-kelompok yang dibutuhkan oleh Orang Tugu dalam kehidupan sehari-hari adalah tetangga Betawi, dan jemaat gereja.    The Tugu people in Semper Barat Village are a community of Portuguese descent who has quite mixed cultural and historical roots since 1661. They try to stay afloat by preserving their cultural aspects through various activities and social actions as an effort to get recognition of their identity as Tugu People. Qualitative methods with ethnographic approaches and extended case method are used as tools to collect and analyze data. The results explain that the social interaction of Tugu People with important groups (significant others) is carried out because of the existence of certain interests which are mutually beneficial, but there are also those that are mutually needed, namely those in other general groups (generalized others). Groups that are categorized as mutually beneficial relationships are local governments, cultural and historical observer communities, and keroncong appreciators. The groups needed by Tugu People in their daily lives are neighbors from Betawi ethnic group, and church members.

Indonesian society has the diversity and uniqueness of every treatment practices. The practice of treatment in Kampung Tarung community is a fascinating study of which it combines the practice of modern medical treatment with local medicine practices. This practice became a pluralistic medical practice often used by the society to treat the sick using Karodduka Tuba Marapu procedure. The study used a qualitative approach, while data collection was done by participatory observation, living with the community of Kampung Tarung and conducting a thorough interview to the community. Qualitative descriptive design is to explain and describe the choosing of medical practice and treatment of Karodduka Tuba Marapu from an emic point of view. The findings of this research show that in the practice of Karodduka Tuba Marapu in Kampung Tarung community has habituation formed based on local knowledge. The view of this practice by mixing the concept of ancestral belief (Marapu) in every life includes the use of the Uma (house), and the community's kinship system, that has an influence in local knowledge such as economic capital, cultural capital, social capital or social networking, and symbolic capital.  Keywords: Anthropology of Health, Kampung Tarung, Karodduka Tuba Marapu, Medical Practice Abstrak Praktik pengobatan yang terdapat pada Masyarakat Kampung Tarung menjadi kajian menarik, memadukan antara praktik pengobatan medis modern dengan praktik pengobatan lokal. Praktik ini menjadi suatu Praktik medis pluralistik yang sering kali digunakan Masyarakat dalam upaya pengobatan sakit Karodduka Tuba Marapu. Metode penelitian adalah penelitian kualitatif. Pengumpulan data dengan partisipasi observasi dengan ikut tinggal bersama Masyarakat Kampung Tarung dan melakukan wawancara mendalam kepada Masyarakat Kampung Tarung. Desain penulisan deskriptif kualitatif untuk menjelaskan dan mendeskripsikan pemilihan praktik medis serta melakukan praktik pengobatan dalam penanganan Karodduka Tuba Marapu dari sudut pandang emik. Temuan penelitian ini menunjukkan bahwa dalam praktik pengobatan Karodduka Tuba Marapu masyarakat Kampung Tarung memiliki pembiasaan yang terbentuk berdasarkan pengetahuan lokal. Pandangan mengenai Karodduka Tuba Marapu dengan pencampuran adanya konsep mengenai kepercayaan leluhur (Marapu) dalam setiap kehidupan meliputi pemaknaan pada Uma (rumah), dan sistem kekerabatan masyarakat yang memiliki pengaruh dalam pengetahuan lokal seperti modal ekonomi, modal budaya, modal sosial atau jaringan sosial, dan modal simbolik. Kata Kunci: Antropologi Kesehatan,  Kampung Tarung, Karodduka Tuba Marapu, Praktik Medis