the village government was to administer the adat handed down from generation to generation, and to settle any disputes that might arise. However, the actual scope of administration within this indigenous Indonesian society was very broad if one compared it to the scope of governmental activity today. it included the regulation of marriage ceremonies, crop cultivation, distribution of the harvest, division of legacies, etc., quite apart from attending to the daily needs of the community (Alisjahbana 1961:15). Further reading Those books are on Indonesian ethnic philosophies: Chinese school The native Indonesian philosophers held their original philosophies until the coming of Chinese migrants between 1122 and 222 BC who introduced Taoism and Confucianism to them (Larope 1986:4). These two foreign philosophies and the local ones then diffused and penetrated; so mixing that they could not be separated again (SarDesai 1989:9-13). One of the remnants of this diffused philosophy, which is still practiced by all Indonesians to date, is the Confucian notion of hsiao (Pinyin: 'Xiao', 孝; Indonesian: menghormati orangtua). The notion teaches that people must respect their parents above other things. They should prioritize their parents before giving priority to others. The Chinese school seems to have been primarily developed by a few Indonesians of Chinese ethnicity. Nevertheless, its contribution to the Indonesian philosophical tradition is very significant. Sun Yat-senism, Maoism, and Neo-maoism are important philosophies that were widespread all over Indonesia in the early 20th century, together with the great growth of the Indonesian Communist Party (PKI) (Suryadinata 1990:15). The main philosophers of this school, among others, are: Tjoe Bou San, Kwee Hing Tjiat, Liem Koen Hian, Kwee Kek Beng, and Tan Ling Djie. Further reading These books cover the Chinese contribution to the Indonesian politico-philosophical tradition: Indian school The diffusion of philosophies continued with the coming of Hindu Brahmans and Buddhists of Indian origin in 322 BC-700 AD. They introduced Hinduist and Buddhist cultures to the native culture, and the native Indonesian culture reciprocated by synthesizing the two into a combined version, known as Tantrayana. This is clearly shown in the building of Borobudur Temple by Sailendra Dynasty in 800-850 A.D (SarDesai, 1989:44-47). Rabindranath Tagore, an Indian philosopher who visited Borobudur for the first time, described the temple as un-Indian, since the relics engraved on it represented workers dressed in native Javanese style. He also observed that the native Javanese dances inspired by Indian epics were not similar to