This article traces changes in everyday narratives considering cassava bread (embal) in the Kei Islands. Various methods of data collection (participant observation, focused group discussion, and survey) were used, and applied purposively to produce critical narratives on the transformation of local food patterns. These data were collected over a short fieldwork period in 2016 from the villages of Wain, Rumaat, and Langgur in the Kei Islands, Southeast Maluku. As this traditional staple food is being replaced by rice, Kei people are creatively adjusting both their attitudes and appetites towards embal. Both conceptual (noetic)shifts and sensory (taste) shifts are apparent. The typical taste or flavor of embal is increasingly celebrated and regarded as a special blessing. Yet, at the same time, many young Kei are now preferring to eat imported rice more than embal. They are losing their appetite for consuming embal as a daily common food, even as they increasingly adore and celebrate it as a luxurious meal. This suggests that the villagers have become bigger consumers of imported food (rice and noodles) than their city-based counterparts. As such, embal consumers (the local food’s contributors to sovereignty) in the market will continuously be under pressure, diminishing in numbers, in accordance with the rise of its exclusive image. Such is the irony for cassava as food sovereignty in the Kei Islands.

The purpose of this research was to study tree cutting of mangrove forest by the local people of Batu Ampar and the pulp industry at Kapuas river estuary. At each site the rapid measurement methods were established using quadrate plots of 20m x 20m and 5m x 5m, each with 2 replicates. The results revealed that the local people only cut the selective trees of Rhizophora apiculata and Bruguiera gymnorhiza with diameter of 20-25 cm2 at 0.25 ha wide, which created gap canopy as small disturbace to the mangrove forest. This area of gap canopy immediately was colonized and dominated by R. apiculata. The mangrove tree cuttings created the phase gap generations. This forest recovered quickly, thus the small distrurbance maintained the mangrove tree species diversity. The Rhizophora roots were habitat for nusery grown of larval shrimps, crabs, and fishes. The pulp industry cut all of the mangrove species wich created big disturbance and huge gap area. The forest also recovered quickly, but was dominated by Xylocarpus granatum. Thus, the big disturbance by the pulp industry caused the shifted species of the mangrove forest species from Rhizophora and Bruguiera to Xylocarpus. The roots of Xylocarpus tree were not habitat forthelarval shrimps, crabs, and fishes, which decreased the fisherman catch. The forest rehabilitation of industrial cutting was planted regularly with Rhizophora, and created many current canals which proned to the erosion. Thus the pulp industry of mangrove forest cutting threatened nursery habitat and species diversity at the mangrove forest of Batu Ampar.

Dunia pendidikan Indonesia saat ini berada dalam kondisi yang ambivalen. Pendidikan yang seharusnya dapat secara positif membekali manusia dengan modal pengetahuan praktis maupun substantif yang berguna justru mempunyai potensi yang sebaliknya, yaitu menjadi kendala bagi pembangunan berkelanjutan karena tuntutan-tuntutan praktis, khusus, dan sesaat yang dikehendaki oleh kepentingan-kepentingan ekonomi, politik, dan sosial yang selalu berubah. Fakta tersebut menjadi latar belakang penulisan artikel ini yang bertujuan mengajukan sebuah wacana tentang kontekstualisasi pendidikan Antropologi di Indonesia agar pendidikan dapat berfungsi sebagaimana idealnya. Setelah melakukan pengamatan terhadap fakta yang ada dengan menggunakan analisis berbasis teori-teori Antropologi dan ilmu sosial, diperoleh beberapa kesimpulan, diantaranya, kontekstualisasi pendidikan Antropologi Indonesia harus diupayakan untuk mengisi nasionalisme Indonesia dengan jiwa baru untuk menghadapi krisis akulturasi akibat sistem komunikasi global. Dalam pendidikan antropologi, para peserta didik secara total mestinya diberi kesempatan mengembangkan daya apresiasi, empati/afektif dan kognitifnya sesuai dengan pengalaman hidupnya untuk berwacana dengan subyek yang dipelajarinya. Untuk mewujudkan hal itu salah satu pendekatan yang sesuai adalah pendekatan reflektif partisipatoris agar dapat menjangkau ranah kognitif dan simbolik suatu identitas sosial budaya yang sedang berubah, sehingga akan sampai pada hasil yang lebih bersifat pengetahuan reflektif dan apresiatif, yaitu pada penemuan eksistensi manusia itu sendiri. Education in Indonesia is currently in an ambivalent state. Education should positively equip people with practical and substantive knowledge capital that has the potential to be useful, instead of becoming an obstacle to sustainable development because of the practical, specific, and momentary demand of the ever-changing economic, political, and social interests. The fact has encouraged the authors to write this article which aims to propose a discourse about the contextualization of educational anthropology in Indonesia in order that education can serve its fundamental purposes. After observing the fact by using analysis involving the theories of anthropology and social sciences, it is obtained several conclusions, among them is that contextualization of Indonesian Anthropology education should be made to fill the new spirit of Indonesian nationalism with acculturation to deal with the crisis caused by global communication system. In anthropology education, the learners in total should be given the opportunity to develop the appreciation, empathy / affective and cognitive experience of his life according to a learned discourse on the subject. To realize that, one appropriate approach is reflective participatory approach in order to reach the cognitive and symbolic discourse of a changing socio-cultural identity, so it will create more reflective and appreciative knowledge, namely the discovery of human existence itself.

People are currently faced with the kaleidoscopic flux of dishes, that almost everyone encounters various foods from around the world, one of which is Japanese Food. The presence of Japanese food in Purwokerto City, Central Java is the consequence of the global power with its capability to produce thoughts and ideas, real or illusory, related to their products and all of which influence local values and cultures. This research studies the impacts of globalization as reflected in the formation of identity and lifestyle in connection with Japanese food consumption. The research's objective is to study some powers the decision to consume Japanese food is based on from the perspective of popular culture's influence. The research result shows that according to the participants, media and popular culture products contribute to the formation of layered identities. The globalization of Japanese food consumption culture does not produce cultural homogenization process, as one of many powers in the participants' life, and media has encouraged heterogenization. Through concept and practice of appropriation processes, Japanese food consumption has become part to communicate their cultural identity. The presence of Japanese food is one factor of the emergence of a new lifestyle, namely "Japanese lifestyling", which is one lifestyle practiced by some people of Purwokerto which serves to enrich its consumers' identity to be individuals who attempt to embrace the world through eating experience.

Eventhough the district government has somehow acknowledged the failure of its own initiatives to empower its people, there must have been certain creativities or custom-related wisdom which seem to be able to independently respond to any development initiative. Precisely this article is trying to track creative moments when the customs and people writhing on the "bottom" of formal structures to contribute for a self modernization. Data from a short ethnographic study in the Kei Islands in mid 2016 shows the complicated moments of how indigenous communities survive while appropriating opportunities (friction) that is open due to failure of both the government and the market penetration to radically change the identity of indigenous local communities. Hence, modernization does not happen in a vacuum culture. Through their primordial taste, i.e. their identity, traditional leaders, businessmen and ordinary citizens creatively appropriating moments linkage to the world to declare local social differences.