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He said "...that our principles were inside in every human being".

Damai Indonesiaku...!!!

"...dari setiap doa kita adalah harapan..mari kita galang semangat persatuan, perubahan dari diri kita dan rengkuhlah seluruh aspek kehidupan untuk tetap berdoa, yakin dan berusaha dengan ikhlas & tulus dalam memohon perbaikan hidup Bangsa ini demi anak cucu kita kelak...Tebarkan cinta & kasih sayang untuk semua doa-doa tulusmu saudaraku...berbagilah informasi & ilmu untuk Indonesia kita kembali hidup... Amin."

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The Mystery of Roman Figure “iiii” on Gadang Big Ben , West Sumatera,indonesia

Icon Big Ben not only exist in England, but Indonesia also have it. While in England called Big Ben, in Indonesia, placed in Bukittinggi, West Sumatra, well known with Jam Gadang. It was constructed on 1926 by architect named Yazin and Sutan Gigi Ameh, whether this Indonesian big ben become a symbol in this province.

Staring Jam Gadang at glance, will not find any peculiarity to this building with height 26 m. The form is circle with diameter 80 cm and the monument is 13x4 m. It uses roman figure starting from I, II, III but for the next figure written IIII not common roman figure IV and being normal for the next figure written until XII.
Based the story around the society, figure four made out by line figure meant to show the total victims (4 persons) died whether constructing the building. The possibility to be wrong for roman figure written is not acceptable because jam gadang was made out by clock expert in USA.

The machine of jam gadang is believed only exist 2 machine in the world, which other machine was installed on Big Ben, England. It was created by England aristocratic Forman, then named Brixlion.
Long ago at Dutch colonization, on the top monument was installed a cock statue but at Japanese colonization substituted become temple ornament. Substitution after Japanese colonization by installing rumah gadang (Gadang House) and become icon in Bukittinggi, West Sumatera.

The Famous Indonesian Artistic House "rumah Gadang" From Sumatera

Rumah Gadang is one of Minangkabau's symbol, the most common housing forms have traditionally been wooden and raised on piles, built of locally gathered materials, with steeply pitched, roofs. Their culture is matrilineal, with property and land being passed down from mother to daughter, while religious and political affairs are the province of men. The Minangkabau are strongly Islamic, but also follow their own ethnic traditions, or adat. Minangkabau adat was derived from animistic and Hindu beliefs before the arrival of Islam, and remnants of animistic beliefs still exist even among some practicing Muslims. As such, women are customarily the property owners; husbands are only tolerated in the house at certain times and under special conditions, and must return to their sisters' house to sleep.

The external walls of a rumah gadang are covered with various motifs, each having a symbolic meaning. A communal rumah gadang is a long house, rectangular in plan, with multiple gables and upsweeping ridges, forming buffalo horn-like ends. They normally have three-tiered projections, each with varying floor levels. They are broad and set on wooden piles that can reach as high as 3 meters (10 feet) off the ground; sometimes with a verandah running along the front face of the house which is used as a reception and dining area, and as a sleeping place for guests. Unlike the Toba Batak homes, where the roof essentially creates the living space, the Minangkabau roof rests on conventional walls. Cooking and storage areas are often in separate buildings.

The house is largely constructed of wood; an exception being the being the rear longitudinal wall which is a plain lattice woven in a chequered pattern from split bamboo. The roof is of a truss and cross-beam construction, and is typically covered with thatch from the fibre of the sugar palm (ijuk), the toughest thatch material available and said to last a hundred years.The thatch is laid in bundles which can be easily fitted to the curved, multi-gabled roof. Contemporary homes, however, are more frequently using corrugated iron in place of thatch. Roof finials are formed from thatch bound by decorative metal bindings and drawn into points said to resemble buffalo horns - an illusion to a legend concerning a bullfight from which the 'Minangkabau' name is thought to have been derived. The roof peaks themselves are built up out of many small battens and rafters.

The women who share the house have sleeping quarters set into alcoves - traditionally odd in number - that are set in a row against the rear wall, and curtained off by the vast interior space of the main living area. Traditionally, large communal rumah gadang will be surrounded by smaller homes built for married sisters and daughters of the parent family. It is the responsibility of the women's maternal uncle to ensure that each marriageable woman in the family has a room of her own and to this end will build either a new house or more commonly additionally annexes to the original one. It is said that the number of married daughters in a home can be told by the counting its horn-like extensions; as they are not always added symmetrically, rumah gadang can sometimes look unbalanced.

Five people die of malnutrion in NTT

At least five people, including three aged under five, died recently from malnutrition in Rote Ndao, East Nusa Tenggara (NTT), following government "financial difficulties".

Head of the Rote Ndao health office Jonathan Lenggu said the victims suffered from complications such as diarrhea, tuberculosis and high fever that led to their deaths.

"Malnourished people are quite prone to diseases such as diarrhea, TB and dengue because they have low immunity," he said Thursday.

Lenggu said three of the victims died this week and two last week, but gave no other details.

Head of health issues at the provincial government, Maxi Taopan, said the five dead had been suffering from malnutrition for a long time, but the local government had not been able to respond immediately because of a "financial problem".

"After the central government ended financial assistance in 2007, malnutrition has become uncontrollable. Still, the province has proposed an allocation of Rp 56 billion to address the issue," he said.

He called on the coordinating minister for people's welfare to visit the regency to assess poverty and malnutrition.

"If the government accepts our request, we will use the funds to supply food to poor families and revitalize women's and children's health posts in rural areas across the province," he said.

Up to 90,000 of the 497,577 children aged under five in the province are suffering from malnutrition, and 12,400 have had complications, according to the provincial government's 2008 data.

Taopan said the highest number of malnutrition sufferers with clinical disorders was found in North Timor Tengah, with 81 patients being treated in clinics and hospitals, followed by 27 in West Sumba and 13 in Rote Ndao.

"The highest frequency is in South Timor Tengah with 12,971 sufferers, followed by more than 8,400 in Sikka, 8,300 in Manggarai, 7,200 in North Timor Tengah and 6,800 in Kupang," he said.

(Yemris Fointuna , The Jakarta Post , Kupang | Sat, 03/08/2008 1:27 AM | Headlines)

Balinese looking to take more money from tourists

DENPASAR, 08 March 2008 - Efforts by Bali's provincial House of Representatives to impose a "donation" on tourists passing through Bali's Ngurah Rai Airport has been strongly rejected by Jakarta who saw the imposition of an additional financial burden on Bali's tourists as unacceptable.

Quoted in NusaBali, a Balinese legislator who is a member of Commission IV of the National House of Representatives, I Gde Sumarjaya Linggih, said, "if we introduce another fee at the airport, this will not speed the growth of the economy but only serve to slow that growth - particularly in Bali's tourism industry."

Sumarjaya also pointed out that the proposed additional "donation" was against national laws governing state-owned enterprises which prohibit the imposition of provincial fees on those enterprises. Angkasa Pura - the authority that controls Bali\'s airport is a state-owned enterprise.

Meanwhile, a member of the provincial Bali House of Representatives, I Ketut Kariyasa, has responded by lambasting Sumarjaya's lack of effort to secure Bali a share of the current visa-on-arrival fees and airport service charge of Rp. 150,000 (10.80 euro) for departing international passengers. "Why don't our counterparts in the National legislature protest this?" asked Kariyasa.

Despite a Jakarta rejection of a "donation" from Bali's departing passengers, local legislators have pledged to continue their efforts, insisting such a fee is in keeping with Indonesia's commitment to regional autonomy. Proponents of the new fee claim the charge would be a "donation" and, as such, does not violate national law. Moreover, according to Sumarjaya, similar "donations" or "fees" were already being levied in other locations, such as Makassar and Banjarmasin.

In something of a seeming self-contradiction, Sumarjaya insisted the proposed Rp. 10,000 (0.72 euro) "donation" would not represent a burden to tourist as it would be entirely voluntary; while, at the same time, proposing that the “donation” be included in the process that currently charges an airport service charge of Rp. 150,000 to departing international passengers. The airport service charge is mandatory and must be paid by all departing passengers. How, exactly, a "voluntary" and a "mandatory" fee could be legitimately combined in a single levy remains unclear.

Intent on securing more money from Bali\'s tourism visitors, proponent of the additional charge have suggested levying the Rp. 10,000 (US$1.86) fee via local travel agents if efforts to secure via passenger flow-through at Bali's airport are unsuccessfull.

Warga Tionghoa Tuding SK Walikota Pontianak Diskriminatif

Pontianak (ANTARA News) - Surat Keputusan Walikota Pontianak No 127/2008 yang melarang atraksi naga dan barongsai di jalan umum saat perayaan Imlek dan Cap Go Meh 2559, menuai protes dari warga Tionghoa di kota Katulistiwa itu.

"Kita melihat tidak ada dasar yang kuat Walikota Pontianak, Buchary Abdurrachman untuk melarang atraksi naga dan barongsai di jalan umum maupun gang-gang. Kita menilai SK itu bersifat diskriminatif," kata warga keturunan Tionghoa, Sutadi, di Pontianak, Selasa.

Ia menyayangkan, larangan tersebut dikeluarkan berbentuk SK. Kalau memang saat ini kondisi keamanan tidak kondusif, Walikota Pontianak cukup mengeluarkan imbaun saja agar tidak terkesan resmi.

"Kita berharap, Walikota Pontianak secepatnya mencabut SK tersebut agar tidak menimbulkan polemik dikemudian hari," ujarnya.

Hal senada juga disesalkan, A Meng (45), salah seorang warga Tionghoa Pontianak mengatakan, dengan dikeluarkannya SK pelarangan itu, membuat warga Tionghoa yang akan merayakan Tahun Baru Imlek dan Cap Go Meh dengan atraksi naga dan barongsai menjadi takut.

"Kami takut diamankan oleh aparat hukum untuk merayakan Tahun Baru Imlek dan Cap Go Meh dengan atraksi naga dan barongsai," ujar A Meng.

Sebelumnya, Walikota Pontianak, Buchary Abdurrachman, mengeluarkan imbauan yang isinya melarang atraksi replika naga di jalan umum, karena akan memacetkan arus lalu lintas dan dikhawatirkan menimbulkan polemik.

"Kita tidak melarang warga Tionghoa merayakan pergantian Tahun Baru Imlek dan Cap Go Meh dengan atraksi naga, tetapi akan dipusatkan di satu tempat, sehingga tidak mengganggu arus lalu lintas. Selain itu juga untuk menghindari hal-hal yang tidak diinginkan terjadi," katanya.

Ia mengatakan, imbauan tersebut dikeluarkan setelah antara Pemerintah Kota Pontianak dan sejumlah tokoh dari etnis Tionghoa melakukan rapat tertutup di Aula Walikota, Jumat (1/2) lalu, yang isinya menyepakati tidak melakukan atraksi naga di jalan-jalan umum.

Selain itu, isi kesepakatan bersama juga mengharapkan kegiatan perayaan Tahun Baru Imlek tahun ini dilakukan secara sederhana. Menurut rencana Festival naga akan diselenggarakan secara terpusat di Stadion Sepak Bola Sultan Syarif Abdurrachman Pontianak, 21 Februari mendatang.

"Selain itu, kita juga telah menyepakati, untuk sementara kegiatan arak-arakan naga kecil dan barongsai di kampung-kampung tidak dilakukan, sementara untuk atraksi naga raksasa dipindahkan ke Kota Singkawang," ujarnya.(*)

The Indonesian state ideology, pancasila, makes a return to centre stage.

The word itself is derived from two Sanskrit words, “panca” meaning five, and “sila” meaning principles. These five tenets of the philosophy are:

  • Belief in the one and only God.
  • Just and Civilized Humanity.
  • The unity of Indonesia.
  • Democracy guided by consensus arising out of deliberations amongst representatives.
  • Social justice for the whole of the people of Indonesia.

Pancasila was affirmed by Sukarno in 1945 and it forms the basis of the Indonesian constitution. In the time of Suharto Pancasila became much more clearly the state philosophy and great amounts of propaganda were put out to drive the message home. However since the fall of Suharto Pancasila has been in a somewhat awkward position with few standing up to defend it from the assaults of radical Islamic groups. That may be changing now.

President Susilo Bambang Yudhoyono is reported by the Jakarta Post as saying that abandoning the Pancasila state ideology for narrow religious or ethnic-based ideologies will only jeopardize the unity and diversity of the nation. In a speech to commemorate the founding of Pancasila on Thursday, Yudhoyono said the ideology was not an absolute doctrine but a compromise reached by the nation’s founding fathers, who had realized that Indonesia was a country made up of people from many faiths and ethnic groups.

Let us make Pancasila the basis for reform. In this period of transition, many of us tend to create new realities and directions but abandon the old values, which should become part of our identity and be used as a tool for unity.

We should end the debate on alternatives to the Pancasila as our ideology. We should keep on with efforts to increase the people’s welfare and to uphold justice based on the ideology that we have.

The speech seems to have carried an implicit message to the country’s hardline Muslim groups, which are attempting to have sharia law imposed in various parts of the nation. It also addressed ethnic minority groups, some of which have called for independence from Indonesia.

Pancasila, Yudhoyono said, was an ideology that saw all Indonesians as equal, despite their different faiths and ethnicities.

Nowadays, if we discuss Pancasila, the 1945 Constitution, and the unity of Indonesia, most people will quickly associate us with the New Order regime, which limited human rights and was an anti-reform movement.

We are in the process of reconstructing our nation. But in that process there are ‘invisible hands’ (groups) which are trying to spread their ideas among us.

While these groups had some good values, others were not in the spirit of pluralism and tolerance, he said. Yudhoyono said the political freedoms people had won after 1998 had led to a lessening of central government authority and a surge in identity politics, which was weakening the nation. Instead of seeing themselves as Indonesians, people now tended to group themselves along ethnic, religious or socioeconomic lines, he said.

Meanwhile a group of activists began circulating a petition yesterday seeking nationwide support to preserve Indonesia’s diversity and to fight back against growing intolerance that they warn could tear the nation apart.

Today, we are reiterating Indonesia as our common goal, a goal that has yet to be accomplished. Today, we appeal to Indonesia to awaken in spirit and body, to unite in diversity

Todung Mulya Lubis, a human rights campaigner, said in reading the declaration at a ceremony marking the 61st anniversary of the state ideology Pancasila. The ceremony at the Jakarta Convention Center capped off a series of gatherings held in the past two weeks as people, with the help of prominent universities, sought to restore Pancasila as the unifying national ideology.

While the declaration makes no reference to any particular threat, it was clear from earlier discussions that the activists were particularly concerned at the inroads made by the Muslim religious right in national politics, at times accompanied by the use of force, the Jakarta Post says.

More than a dozen prominent figures and pro-democracy advocates who signed the petition accompanied Lubis on stage as he read the declaration. They included Goenawan Mohamad, Jakob Oetama, Rahman Toleng, H.S. Dillon, Rosita Noor, Karlina Supelli, Azyumardi Azra, Daniel Dhakidae, Mochtar Pabottingi and B. Herry-Priyono.

Among the invited guests were President Susilo Bambang Yudhoyono and his Cabinet members, political leaders and religious leaders.

Also present were members of religious minorities, including from Ahmadiyah, which the Minister of Religion has labeled a deviant Islamic sect. Ahmadiyah followers have been the target of physical attacks in the past year by radical Islamic groups.

These and raids on churches in many parts of Indonesia have raised doubts about the government’s capability to live up to its task in protecting people’s freedom of religion, as mandated by the 1945 Constitution, and their right to practice their faith.

We are gathered here to reiterate Indonesia as the place where we stand; Indonesia as a treasured heritage but also as an ideal; the Indonesia that was not only a mandate for our predecessors, but which is also vested for the millions of children still to be born.

the declaration reads.

Guests were asked to sign the petition on leaving the ceremony, with the declaration also to be circulated nationwide to gain wider support. Thursday was the first time in many years that the Pancasila anniversary was officially commemorated in a grand ceremony, although the initiative came from outside the government.

The hard question remains, how far is the government of Susilo Bambang Yudhoyono prepared to go in dealing with the problem of Islamic radicalism, will it take concrete steps rather than just speech-making.

 

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