Makalah ini tentang kajian budaya pasar tradisional dalam konteks masyarakat pedesaan yang sedang mengalami perubahan gaya hidup. Perubahan gaya hidup masyarakat modern sudah terbiasa diakibatkan salah satunya oleh perkembangan konsumerisme yang disediakan oleh pasar-pasar modern. Namun, perubahan gaya hidup ternyata juga berlangsung di masyarakat pedesaan yang juga melalui pasar. Pasar tradisional yang semula berlangsung karena mekanisme sosial dan budaya dan menjadi tempat transaksi produk ekonomi lokal dan kebutuhan masyarakat desa, telah bergeser sebagai tempat bagi produk modern dan gaya hidup modern. Bagaimana perubahan gaya hidup masyarakat yang disebabkan oleh pasar tradisional? Apa bentuk budaya pasar tradisional setelah berlangsungnya perubahan gaya hidup masyarakat ke bentuk yang modern? Makalah ini berdasarkan riset tentang suatu analisis budaya pasar yang memfokuskan kepada rekonstruksi pranata pasar tradisional yang berlangsung di masyarakat pedesaan di Sumatera Barat. Unit analisis adalah pasa nagari. Asumsi antropologi tentang pasar tradisional adalah suatu pranata yang integral dari sistem sosial budaya dari masyarakat dimana pasar tersebut berada dan berlangsung. Metode riset kualitatif dimanfaatkan untuk menganalisis eksistensi budaya pasar tradisional. Lokasi riset adalah sejumlah pasar nagari dan masyarakat nagari di wilayah kabupaten Tanah datar dan Kabupaten Agam, Sumatera Barat. Hasil yang riset menyangkut (1) telaah komprehensif tentang eksistensi pasar tradisional yang semakin melemah, ditengah kuatnya penetrasi gaya hidup pasar modern, dengan mengambil kasus masyarakat nagari di Sumatera Barat; (2) faktor-faktor budaya yang utama dari masyarakat lokal yang telah memperlemah atau memperkuat keberadaan budaya pasar tradisional.Produk ini diharapkan dapat dipakai sebagai rujukan utama (blue print) untuk berbagai upaya membangun, membina dan mempertahankan budaya pasar tradisional di Indonesia.

Silat is one identity of the archipelago martial arts in Indonesian cultures that contains as regards in education which evolve in the society. In the modern era, silat is not just as the tools of martial arts, but also branch out as an effort to maintain health through physical exercise. The function of silat also as media of physical education through some processes in own formal education institution which is each institution has different own rules. Identity is part of social cultures and environment that possible to change corresponding with life dynamic society. Identity develops suitable with the era of different generation in daily life society that originated from human thought and human behavior and develops being real practice. Physical and spiritual education which is taught by silat can creates nation characteristics which are tough, strong, and good attitudes, also develops being characteristics of Indonesia. As demand of the world in modern era, the function of silat develops being care taker for themselves, and of course it is as healthy maintains. So, between physical health and spiritual health are balancing and improving society productivity.

Tabuik Tradition is one of the activities conducted annually in Pariaman City. Rooted in religious values to commemorate the death of the Prophet Muhammad grandson, Hussein. This anniversary actually takes place every 10th of Muharram Hijriyah calendar. This research uses case study observation design. Through observation techniques in the case study can be obtained detailed information or empirical information and accurate from the unit of research analysis. Tabuik ceremony represents a reflection of attitude and lifestyle of Pariaman society. Tabuik even made a tradition for the community that can not be separated from the lives of citizens Pariaman. Then, Tabuik implemented by Anak Nagari in the form of Tabuik Culture of Tabuik Meaning formed by each side. By society, tabuik serve as a venue for entertainment. By the government, tabuik serve as the agenda of tourism, while by urang tabuik, tabuik still used as a cultural tradition that should be preserved. The process of desacralization occurs due to the challenge of the taboo age developed in accordance with the ideology. The implementation of the tabuik has shifted considerably, but it is still maintained as a cultural tradition of the Pariaman community.

Article based on field research in Halaban Village, Lareh Sago Halaban Subdistrict, Lima Puluh Kota District. This village is one of center of weaving traditional craft in West Sumatra, beside that Pandai Sikek and Silungkang, which is the most women activity in this village. The aim of research is described of daily life, work as handicrafts workers woven traditional .The research found that women in this village has two role, besides the housewives, they also breadwinner second after her husband, economically a woman has a high position and an important role in household . This activity very need to overcome in the economy household.

Artikel ini membahas pola perubahan afiliasi pada sistem kekerabatan masyarakat Lematang di Sumatera Selatan. Perubahan struktur atau pola afiliasi dari patrilinial ke matrilinial karena dipengaruhi oleh tradisi/praktik perkawinan kampi. Perubahan afiliasi itu sendiri meliputi: sistem garis keturunan, pola residensi, harta waris, relasi kuasa termasuk di dalamnya posisi dan peran serta hak dan kewajiban dari masing-masing anggota keluarga.

This paper discusses the social networks that is done by Ardhanary Institute LBT Women (Lesbian, Bisexual, Transgender) organization in Jakarta. With the thesis that the environment in Indonesia are not permissive and cons with the presence of LGBT this organization even dare to coming out, if it is not supported by an enabling environment through social networks. This discussion describes the social networks that made this organization, from building social relationships between actors up with foreign institutions (international) and domestic, as well as with the mass media. As the study of anthropology, then more emphasis on the social network that is descriptive, not at the level of analytics. Data collection technique was not through measurement but more in the process of intensive observations, in depth interviews and participatory observation. Using an ethnographic feminist approach, where the relationships globally can only be understood in the real materials interlocked closely in the everyday encounter, namely action and everyday practice which became the subject of ethnography research. Conclusions: 1. The social network that is done by Ardhanary Institute organization through a relationship between actors and LGBT organizations in these areas. Externally also through multiple agencies (domestic and foreign. The actor, who is in this organization as a motivator, facilitator, and inspirator as well as the implications effect struggling for the movement of other LBT organizations in Indonesia 2. This organization is actively building a broader network through cooperation with other women organizations, crisis centers, health care providers, safe houses, legal aid organizations and the National Commission for Women. And build working relationships with law enforcement agencies in providing assistance to victims of LBT violence.