Today, 'transnational ideology' is much assumed as a threat for Indonesian local wisdom. Then, how can local wisdom survive amid the spread of transnational ideology? In essence, current recognized Indonesian religions, even coming from outside Nusantara, are well received because of their interaction with local conditions. These religions open, understand, and accommodate local conditions in order to conform to their teachings. The key point of religious life in Indonesia is the spectrum of its understanding with local wisdom. This paper describes the interaction between local wisdom and transnational ideology in Indonesia and how Pancasila should function in this condition. The first part of this paper describes local wisdom as a cultural product and its habitual manifestations. Second, explanations of transnational ideology and its relations to religions in Indonesia. Third, Pancasila is a reflection of local Indonesian wisdom and a path of interaction with any party, including transnational ideologies that are not yet understood. Fourth, conclusion that explains Pancasila as a form of nation-state presence that provides further understanding for local wisdom towards transnational ideology. This condition may happen as long as the spirit of mutual understanding becomes the basis for every interaction that may come.

Abstract-By consuming domestic products, nationalism reflects the opportunities for locals to compete with globals. This logic may suit the economic perspective, but not the socio-cultural view. The problem is attaching nationalism to consumption. People are persuaded to consume domestic goods more often, only to be perceived as better nationalists. In the nationaleconomic frame, various markets have been driven to "nationalistic consumption" which pushes people to consumerism. Nationalism which at first indicates 'devotion to own nation's values' has been reduced into 'consuming Indonesian products' as seen in shifted jargon from 'Aku Cinta Indonesia' to 'Aku Cinta Produk Indonesia.' In the nationalcultural frame, nationalism as identity value is sold for consumption enhancement and consumerism promotion. Nationalism is no longer considered as ideal values of culture, identity, or heroic devotions, but measured from marketing strategy of consumed domestic commodities. This paper would like to examine the problem of nationalism among today's consumptions. Qualitative method is used to show how consumption has come towards nationalism. In conclusion, nationalism is attached to consumerism today. As economic perspectives expand, the act of consuming local products follows also means to participate more in nationalism.

Strategic location of Indonesia enables it to have thousands of culture as its society's knowledge. Those culture need to be understood, developed, and promoted as well. Indonesia has a cultural center named Rumah Budaya Indonesia (RBI), which could promote Indonesian culture in global arena alongside with cultural diplomacy. It is the same as other countries; France with its IFI, Great Britain with its British Council, and Japan with its Japan Foundation. This article would examine RBI as a model, which may enable strategic promotion of Indonesian culture worldwide. By asserting qualitative method, concepts will be explained; cultural adaptation and socialization in cultural diplomacy, Bordieu's habitus on open and mobile cultural capital, and Bauman's liquid culture in bridging identities and differences. In this article's analyses, RBI as discourse is discussed so cultural promotion is not merely based on economic and political motives that recognizing culture itself. In addition, the strategies of cultural promotion need necessary collaborations between government and society to attain total cultural diplomacy. In conclusion, establishing Indonesian cultural center is to build cultural narration, to bring local to global, and to interpret differences as diverse identities.

Today, instant products support property business to be popular even though it may eliminate local wisdom. Meanwhile, traditional Javanese people build houses in complex ways by appreciating steps of its constructions. The appreciation is called slametan to make symbolic accordance and interactions between human beings, Gusti or God, and nature. Slametan usually is completed with ubo rampe that consists of ceremonial foods and utensils. The ceremony will be followed with praying and eating together which symbolize vertical and horizontal relationships. Slametan in Javanese house construction contains three steps; groundbreaking ceremony to indicate beginning of construction, top roof installment or munggah molo for protection of people inside, and first settlement of the house to bless people who will live inside. Those steps symbolize cosmological, contextual, mythical, cultural, and social aspects in harmonic life of Javanese people. Cosmological aspect states that people should consider wholeness of surrounding world beside their own selves. In contextual aspect, house construction is special event that should be appreciated and celebrated among nature and human beings. Mythical aspect indicates belief to conform to element of nature both internal bodies and minds and external natural surroundings. Cultural aspect shows slametan as a habitual event to appreciate, thank, and live together with nature without destroying it. Social aspect examines openness to others in order to avoid egoism. In conclusion, slametan in house construction is based on Javanese people's cosmological belief of nature. This activity is done to conform people to others; human beings, Gusti as entity beyond them, and nature.