This study illustrates the strong relationship between world views and ethical values that are embedded in the lives ofa group of people called wong pinter. Some notes on the results of the study show the following points. First, on the basis of the categories of worldviews studied (classification, causality, space, time, and self-others relation), it is found that the concept of classification is not strong enough. The concept of space is also not sufficiently patterned, in contrast to the findings of the concept of space on the Ainu people, the people of Bali and Yogyakarta. Wong pinter describes the concept of space in relation to the existence of non-human beings. The concept oftime is explained in more detail. Some of the views about time are intended to discipline and self-control. On the self-other concept, God becomes the most important element in His status as the Almighty. The selfis a common creature that interacts with other humans and non-human beings. Horizontally, the worldview of wong pinter pivots on the ethical elements of the relationship between God's creatures that synergize and create harmony so as to create a comfortable and peaceful life. Secondly, the basic concept of the worldview guides the wong pinter on the pattern of life both in society, self-control, keeping not to hurt others, and care about the hassles of others. Therefore, they are regarded as people who behave nobly and become role models in society. Thirdly, even though the wong pinterhas some abilities that are relatively similar to the abilities of the shamans (comrnon dukun) that have been mentioned by most researchers but the behavior of wong pinter is different from and even contradict the general characteristics of the dukun. Fourth, this study enriches the study of the concept of space, time, causality, and self-other relationships. This study also explicitly revise the theories that generalize the understanding and characteristics of dukun or wong pinter which has been widely associated with witchcraft, money, and worldly pragmatic goals.

The causes of the Asian economic crisis have been the subject of fierce debates among economists, yet little is known about the impact on employment and wellbeing. In Indonesia, the worst affected country, the malaise turned into a political and societal upheaval which brought an end to the New Order regime. Based on anthropological fieldwork in two villages along the coast of West Java, the monograph discusses the repercussions for work and welfare in the rural hinterland. The authors criticize the policies of the government of Indonesia as well as those of other transnational agencies on what has happened and what should be done. Their micro-study on socio-economic dynamics in two localities, researched in a longitudinal perspective, argues that since the start of the crisis the poverty level, then already much higher than officially conceded, rose to include more than half of all households. In contrast to the received wisdom that the village still functions as a community, the crisis has widened the gap between the rural rich and poor. The fieldwork findings are held to justify conclusions for areas with similar structural characteristics: densely populated, with a highly skewed pattern of land distribution, long-distance labour circulation between city and countryside and involving a substantial part of the total workforce, especially the landpoor and the landless.

Women’s physiology evolved to aid reproduction, not to reduce disease. Any trait—however detrimental to post-reproductive health—is preserved in the next generation if it increases the chances of having offspring who will survive and reproduce. For this reason, the author argues, many common diseases are especially difficult for women to prevent.

This paper reviews the literature on economic change in rice-growing areas in Java in the 1970s and focuses on the extent to which the Green Revolution and commercialization of agriculture contributed to labour displacement and inequalities in wealth and income.

Taking the reader inside the households where Javanese women live and the factories where they work, Diane Wolf reveals the contradictions, constraints, and changes in their lives. She debunks conventional wisdom about the patriarchal family, while at the same time clearly identifying the complex dynamics of class, gender, agrarian change, and industrialization in the Third World.

This is an open access book. Digital Humanities is an academic field concerned with the application of computational tools and methods to traditional humanities disciplines. The purpose of this conference is to bring together scholars, researchers and representatives in digital humanities and discuss issues and ideas relating to their effect on aspects of human culture, with an emphasis on digital methods and trends and practices in digital culture. In Society 5.0, new value created through innovation will eliminate regional, age, gender, and language gaps and enable the provision of products and services finely tailored to diverse individual needs and latent needs. Conference of Digital Humanities 2022 (CODH-22) will discuss what sorts of challenges exist in the field and suggests how they might be addressed. Conference on Digital Humanities 2022 (CODH-22) aims to bring together the expertise of people who work in a changing society, both theoretically and practically, in the fields of Digital Humanities. CODH-22 will absorb articles of interdisciplinary research results, conceptual ideas, studies, and applications of theories that examine and review current practices on the effects of the changes within and the developments of Digital Humanities.