This paper is a museum study from an anthropological perspective. Generally, the museum is an institution that stores and preserves particular material cultures. On the other side, a museum can also be critically seen as a space for the production of cultural discourse that narrates a particular ideology through exhibition strategies and display systems. The cultural ideology discourse always develops over time following the existing regime. During Indonesia New Order, the museum was used to be a political tool to shape the national identity. In the reformation era, within the escalation of global culture, many museums are no longer monopolized by the state. There are various private-based museums that exhibit specific themes by implementing edutainment and amusement park concepts. Thus, this paper proposes a case study of the Museum Angkut in Batu, East Java, one of the most popular private museums in Indonesia that exhibits transportation system and world civilization themes assembled by implementing amusement park concepts. This paper would like to address the issue of the production of cultural discourse. The research questions are what kind of cultural discourse production is narrated in the Museum Angkut, and how has it been materialized through the display strategy? This paper uses a hermeneutic approach, and Michael Foucault's heterotopia to examine how cultural imagination with its ideology is represented in museum bodies. As a result, we argue that the Museum Angkut can reflect the character of society, as a post-colonial nation in the sense of seeing self and other cultures.

This study examines the perception of religious harmony in the Banyuwangi and Blitar communities, East Java. The aim is to find out about the level of acceptance of Banyuwangi and Blitar people on the reality of diversity of beliefs and religions in Indonesia. In addition, this paper also looks at how the attitudes of the two communities face various impacts on diversity to create inter-religious harmony. With a quantitative descriptive approach through analysis of minimum and maximum frequency (number) and comparison of relative frequencies (percentages) of two data groups, namely Blitar and Banyuwangi communities, this study shows that people in these two cities: (1) are increasingly critical in seeing problems in relations between-religion; (2) see that maintaining relationships, togetherness, and mutual assistance is an obligation in social life; In addition, (3) insights about other religions are very important to develop religious harmony by not only avoiding prejudice, but also building empathy for people of other religions or beliefs. Putting this into consideration, this research suggests that the existing interfaith forum needs to be more community based