Proliferation of villages in Papua is a strategy of village leaders and the community in order to access development. This paper is intended to describe the dynamics of proliferation of the villages in Papua and its impacts. One aspects highlighted in this paper is the fact that due to the proliferation of villages, the community in Papua gains more access to globalisation. Consequently, their interaction to the global world stimulates ideas and dreams for social transformation.

There is a Dayak tribe in the Meratus mountains, precisely in the village of Loksado, which is more tribe named as the Meratus Dayak although there are also people who call it the Dayak Bukit. Socially and religiously, this Dayak Meratus community is under heavy pressure from various parties. This pressure was very visible especially among Christian Dayak Meratus people. But in reality, they are able to survive and even develop. That means there is something that causes them to be able to survive and develop. This is then referred to as resilience. By using the method of observation and interviews, the results of the research show that there are several rituals that become their routine agenda, especially those related to farming processions. Balian roles (priests) become central to the rituals that are followed by almost all villagers. Collective awareness that produces collective morality so that it becomes spiritual capital for this community has played a linear role so that they are able to face various challenges in their lives. This becomes very strong when there is divine intervention in it.

Sebagai layaknya buku ber-genre ilmiah, buku ini terbahas dengan sistematika yang apik dan basis teori yang kokoh.  Diawali dari bagian Pengantar yang membahas situsi krisis kehidupan (lingkungan) yang disebabkan oleh kesalahan paradigmatik, yaitu dominasi paradigma Cartesian dan Newtonian. Tetapi juga menegaskan prasyarat mengatasi masalah yaitu perubahan paradigm (paradigm shift) dengan mengacu kerangka pikir Thomas Kuhn.

Industrial approach by parties outside the community is often a problem for people in the community who still up hold the values of regionalism. Decentralization deemed incapable to answer needs of the community, and even alienating society. Local governments often decentralized approach to promote industrial development vision and mission of each region. It then presents the resistance of society as happened in the village Hatunuru. Hatunuru public notice that the palm oil industries which are negotiatedby the Regents of Western Seramand investors will have an impacton the degradation values of ecological, social, culturaland economic, and a landing people in poverty. With the help of formal and informal organizations, communities and then find the true meaning of development, and wants development without losing sight of the forest as the utility sentrum community life. Therefore, the idea of bottom-up development should be considered in order to develop rural Hatunuruas rural in the stage of development of post-resistance.

This paper aims at tracing the negotiation process between self-identity and institutional image of the church among Javanese Christian women, and makes use of a short biography as a narrative. It based on such a biography explored that in order to meet family need sufficiently, a rural pastor should not implement an entrepreneurial project, either personally or organizationally. If an entrepreneurial project inevitably is to do, the Javanese Christian women emphasizing that pastors’ entrepreneurial should go around the ministry they are doing, for instance, making books or teaching in a Christian school or seminary. This paper also argues that the pastors’ family that are in a harmony and self-sufficient is a social gate to show the institutional image of church in society. Due to all Javanese Christian women are having jobs and source of economic income, all of them are brave to negotiate with the church to sustain keep the job that they had been pursued, and involve partly in the church activity. This paper concludes that a simple life that the women showing on their life, and it carried out voluntarily is a kind of personal commitment and calling to support the husband ministry as a pastor.

Tourism is one of the vital economic sectors for local communities in Indonesia this makes the tourism development in every region is growing rapidly. However, there are obstacles faced during the development, so it requires interventions from local government to assist and support the local people. Using a qualitative approach, this research aims to examine the role of the village government in Keditan Village, District of Ngablak, Magelang Regency, in increasing support of people towards the ongoing tourism development. The result of the research shows that the government of Keditan have taken the role in supporting the people, but such role is not yet optimal. Researcher sees that it needs some further mentoring from stakeholders to support the village government to implement that role.

The village Bokonusan is the location on the Semau Island and the district of Kupang, East Nusa Tenggara. Norma and refers to the contructual obligations between members of society in accordance with the rules of the costums, trust that refer to expectation and goals together in building in accordance with the values of mutual cooperation of solidarity of the community. As for the porpouse of research to, give me a description of application of the local Dale Esa in the life together in the village Bokonusan, as well as explain the elements of what is contained in the wisdom of Dale Esa as social capital in communities Bokonusan village. The method used is a qualitatve and approach to the contructivism oh the research descriptive aksplanative. Interwoven ily tradition, a marriege, birth, death, a new garden work (teh management of the land) and conflic resolution. The application of valeu to keep in daily life as from of social interaction. In the wisdom of Dale Esa the cooperation between the community refers to social relationships between societies so that, the social network, the obligation, prohibition, the rigth have, between members of the community to help each other as a from social norm, the emergance of the hope and goals together to build together as result the trust.

The Salatiga Ring Road (JLS) was built with the aim of breaking down congestion on the Salatiga City protocol road. However, since 2011 there has been an anomaly in the JLS section where there has been trading activity (tiban market) every Sunday. The existence of the JLS tiban market clearly violates many existing regulations. Therefore, this paper intends to investigate the process of the emergence of the tiban market, then the position of the tiban market in the context of public policy and the implementation of policy products (Mayor's discretion) in structuring the tiban market street vendors. This research uses a qualitative approach and descriptive explanatory research type. The results showed that the tiban market emerged on the initiative of the local community who saw the economic potential on these roads. Furthermore, at the formal legal level the tiban market does not yet have permanent legal force, and for now it is still using the mayor's discretion from the 2014 hearing. So that discretion is used as the basis for structuring the street vendors (PKL) in the tiban market. The institution in charge of overseeing the management of street vendors is the Civil Service Police Unit (Satpol PP) and is assisted by the PKL association.

Manam'mi tradition contains a set of informal values ??or norms, such as mutual trust, mutual understanding, equality in values ??and behavior, mutual assistance, and mutual help that forms the structure of society and becomes a bond among the community members which is effective for coordination  and cooperation in achieving the common goals. Manam'mi is one of coastal community local wisdom which contains marine resource management components. The Eha concept in a series of Manam'mi ritual embodies the natural resources sustainability as well as the marine ecosystem balance and provides opportunities for other living creatures to breed, so that the continuity of natural resources supplies on land and at sea are ensured. Sammi is the ecological intelligence of Miangas indigenous people in managing the marine resources by using environmentally friendly (eco-friendly) fishing gear.  The focus of this study is to describe how the implementation of Manam'mi ritual in community life in Miangas Island is viewed from the sustainable development, social capital and culture capital  perspective. This study used descriptive-qualitative approach. The approach was done by doing interview, observation, documentation study, and inductive model data analysis. Manam'mi tradition can be regarded as social capital of Miangas society because it involves belief, norms, and relationships/networks between the stakeholders. The study shows that Manam'mi contains three sustainable development approaches, namely environmental, economic, and socio-cultural approaches.

Indonesian Otonomi Daerah or Desentralization policy had been dilemmatic and problematic when social control of society and supra-structure of the local government (supra-district) are weak and not effective. Beside exploitative and corruptive, that policy tend to stimulated sectoral egoism and regional (district) egoism. This paper which discuss the utilization and management of Senjaya water resources is a case that expose the sectoral egoism and regional egoism at the political decision making at the district level as the spirit of unsustainable development.Kata Kunci: Otonomi Derah, egoisme sektoral &, kedaerahan, keberlanjutan