Wednesday, October 30, 2013

Mosque

Mosque

Mosque
A mosque, sometimes spelt mosk, is a place of worship for followers of Islam.
There are strict and detailed requirements in Sunni fiqh for a place of worship to be considered a mosque, with places that don't meet these requirements regarded as musallas. There are stringent restrictions on the uses of the area formally demarcated as the mosque, and, in the Islamic Sharia law, after an area is formally designated as a mosque, it remains so until the Last Day.
MosqueThe word entered English from a French word which probably derived from Italian moschea, a variant of Italian moscheta, from either Armenian, Greek, or Spanish mesquita, from Arabic "masjid", meaning "place of worship" or "prostration in prayer", either  from Arabic, sajada meaning "to bow down in prayer" or "worship".
The 1st mosque in the world is often considered to be the area around the Kaaba in Mecca now known as the Masjid al-Haram. Since as early as 638 AD, the Masjid al-Haram has been expanded on several occasions to accommodate the increasing number of Muslims who either live in the area or make the annual pilgrimage known as hajj to the city. Others regard the 1st mosque in history to be the Quba Mosque in present-day Medina since it was the 1st structure built by Mahammad upon his emigration from Mecca in 622.
Muhammad went on to establish another mosque in Medina, which is now known as the Masjid an-Nabawi, or the Prophet's Mosque. Built on the site of his home, Muhammad participated in the construction of the mosque himself and helped pioneer the concept of the mosque as the focal point of the Islamic city. The Masjid al-Nabawi introduced some of the features still common in today's mosques, including the niche at the front of the prayer space known as the mihrab and the tiered pulpit called the minbar. The Masjid al-Nabawi was also constructed with a large courtyard, a motif common among mosques built since then.
Mosques had been built in Iraq and North Africa by the end of the 7th century, as Islam spread outside the Arabian Peninsula with early caliphates. The Imam Husayn Shrine in Karbala is one of the oldest mosques in Iraq, although its present formâ€"typical of Persian architectureâ€"only goes back to the 11th century. The shrine, while still operating as a mosque, remains one of the holiest sites for Shia Muslims, as it honors the death of the 3rd Shia imam, Hussein ibn Ali. The Mosque of Amr ibn al-As was the 1st mosque in Egypt, functioning as a religious and social center for Fustat during its prime. Like the Imam Husayn Shrine, though, nothing of its original structure remains. With the later Fatimid Caliphate, mosques throughout Egypt evolved to include schools (known as madrasas), hospitals, and tombs.
The Great Mosque of Kairouan in present-day Tunisia was the 1st mosque built in northwest Africa, with its present form serving as a model for other Islamic places of worship in the Maghreb. It was the 1st to incorporate a square minaret (as opposed to the more common circular minaret) and includes naves akin to a basilica. Those features can also be found in Sicilian and Andalusian mosques, including the Grand Mosque of Cordoba, as they tended to reflect the architecture of the Moors instead of their Visigoth predecessors. Still, some elements of Visigothic architecture, like horseshoe arches, were infused into the mosque architecture of Spain and the Maghreb.
The 1st mosque in East Asia was established in the 8th century in Xi'an. However, the Great Mosque of Xi'an, whose current building dates from the 18th century, does not replicate the features often associated with mosques elsewhere. Indeed, minarets were initially prohibited by the state. Following traditional Chinese architecture, the Great Mosque of Xi'an, like many other mosques in eastern China, resembles a pagoda, with a green roof instead of the yellow roof common on imperial structures in China. Mosques in western China were more likely to incorporate elements, like domes and minarets, traditionally seen in mosques elsewhere.
A similar integration of foreign and local influences could be seen on the Indonesian islands of Sumatra and Java, where mosques, including the Demak Great Mosque, were 1st established in the 15th century. Early Javanese mosques took design cues from Hindu, Buddhist, and Chinese architectural influences, with tall timber, multi-level roofs similar to the pagodas of Balinese Hindu temples; the ubiquitous Islamic dome didn't appear in Indonesia until the 19th century. In turn, the Javanese style influenced the styles of mosques in Indonesia's Austronesian neighborsâ€"Malaysia, Brunei, and the Philippines.
Muslim empires were instrumental in the evolution and spread of mosques. Although mosques were 1st established in India during the 7th century, they were not commonplace across the subcontinent until the arrival of the Mughals in the 16th and 17th centuries. Reflecting their Timurid origins, Mughal-style mosques included onion domes, pointed arches, and elaborate circular minarets, features common in the Persian and Central Asian styles. The Jama Masjid in Delhi and the Badshahi Mosque in Lahore, built in a similar manner in the mid-17th century, remain two of the largest mosques on the Indian subcontinent.
The Umayyad Caliphate was particularly instrumental in spreading Islam and establishing mosques within the Levant, as the Umayyads constructed among the most revered mosques in the regionâ€"the al-Aqsa Mosque and Dome of the Rock in Jerusalem and the Umayyad Mosque in Damascus. The designs of the Dome of the Rock and the Umayyad Mosque were influenced by Byzantine architecture, a trend that continued with the rise of the Ottoman Empire. Several of the early mosques in the Ottoman Empire were originally churches or cathedrals from the Byzantine Empire, with the Hagia Sophia informing the architecture of mosques from after the Ottoman conquest of Constantinople. Still, the Ottomans developed their own architectural style characterized by large central rotundas (sometimes surrounded by multiple smaller domes), pencil-shaped minarets, and open facades.
Mosques from the Ottoman period are still scattered across Eastern Europe, but the most rapid growth in the number of mosques in Europe has occurred within the past century as more Muslims have migrated to the continent. Many major European cities are home to mosques, like the Grand Mosque of Paris, that incorporate domes, minarets, and other features often found with mosques in Muslim-majority countries. The 1st mosque in North America was founded by Albanian Americans in 1915, but the continent's oldest surviving mosque, the Mother Mosque of America, only dates back to the 1930s. As in Europe, the number of American mosques has rapidly increased in recent decades as Muslim immigrants, particularly from South Asia, have come in the United States. Greater than forty percent of mosques in the United States were constructed after 2000.
According to early Muslim historians, towns that surrendered without resistance and made treaties with the Muslims gave the Muslims permission to take their churches and synagogues. One of the earliest examples of these kinds of conversions was in Damascus, Syria, where in 705 Umayyad caliph Al-Walid I bought the church of St. John from the Christians and had it rebuilt as a mosque in exchange for building a number of new churches for the Christians in Damascus. Overall, Abd al-Malik ibn Marwan is said to have transformed 10 churches in Damascus into mosques.
The process of turning churches into mosques was especially intensive in the villages where most of the inhabitants converted to Islam. The Abbasid caliph al-Ma'mun turned many churches into mosques. Ottoman Turks converted nearly all churches, monasteries, and chapels in Constantinople, including the famous Hagia Sophia, immediately after capturing the city in 1453 into mosques. In some instances mosques have been established on the places of Jewish or Christian sanctuaries associated with Biblical personalities who were also recognized by Islam.
Mosques have also been converted for use by other religions, notably in southern Spain, following the conquest of the Moors in 1492. The most prominent of them is the Great Mosque of Cordoba. The Iberian Peninsula and southeast Europe are other regions in the world where such instances occurred once no longer under Muslim rule.
The masjid jāmi', a central mosque, can play a role in religious activities such as teaching the Quran and educating future imams.
There are two holidays in the Islamic calendar, Eid ul-Fitr and Eid al-Adha, during which there are special prayers held at mosques in the morning. These Eid prayers are supposed to be offered in large groups, and so, in the absence of an outdoor eidgah larger mosques will normally host them for their congregants as well as the congregants of smaller local mosques. Some mosques will even rent convention centers or other large public buildings to hold the large number of Muslims who attend. Mosques, especially those in countries where Muslims are the majority, will also host Eid prayers outside in courtyards, town squares or on the outskirts of town in an Eidgah.
Islam's holiest month, Ramadan, is observed through many events. As Muslims must fast during the day during Ramadan, mosques will host iftar dinners after sunset and the 4th required prayer of the day, maghrib. Food is provided, at least in part, by members of the community, thereby creating nightly potluck dinners. Because of the community contribution necessary to serve iftar dinners, mosques with smaller congregations may not be able to host the iftar dinners daily. Some mosques will also hold suhoor meals before dawn to congregants attending the 1st required prayer of the day, fajr. As with iftar dinners, congregants usually provide the food for suhoor, although able mosques may provide food instead. Mosques will often invite poorer members of the Muslim community to share in beginning and breaking the fasts, as providing charity during Ramadan is regarded in Islam as especially honorable.
During the last ten days of Ramadan, larger mosques within the Muslim community will host Iʿtikāf, a practice in which at least one Muslim man from the community must participate. Muslims performing itikaf are required to stay within the mosque for ten consecutive days, often in worship or learning about Islam. As a result, the rest of the Muslim community is responsible for providing the participants with food, drinks, and whatever else they need during their stay.
The 3rd of the Five Pillars of Islam states that Muslims are required to give approximately one-fortieth of their wealth to charity as zakat. Since mosques form the center of Muslim communities, they are where Muslims go to both give zakat and, if necessary, collect it. Prior to the holiday of Eid ul-Fitr, mosques also collect a special zakat that is supposed to assist in helping poor Muslims attend the prayers and celebrations associated with the holiday.
The late 20th century saw an increase in the number of mosques used for political purposes. Today, civic participation is commonly promoted in mosques in the Western world. Because of the importance in the community, mosques are used for preaching peaceful coexistence with non-believers, even in times of adversity.
Large mosques sometimes play a political role as well. In Islamic countries like Pakistan, Iran, and Iraq, political subjects are preached by imams at Friday congregations on a regular basis. In other Islamic countries, imams are usually banned from mentioning political issues.
Countries with a minority Muslim population are more likely than Muslim-majority countries of the Greater Middle East to use mosques as a way to promote civic participation. American mosques host voter registration and civic participation drives that promote involving Muslims, who are often first- or second-generation immigrants, in the political process. As a result of these efforts as well as attempts at mosques to keep Muslims informed about the issues facing the Muslim community, regular mosque attendants are more likely to participate in protests, sign petitions, and otherwise be involved in politics.
Nevertheless, a link between political views and mosque attendance can still be seen in other parts of the world. Following the al-Askari Mosque bombing in February 2006, imams and other Islamic leaders used mosques and Friday prayers as vehicles to call for calm and peace in the midst of widespread violence.

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Sangkuriang : a legend among Sundanese people

Sangkuriang

Sangkuriang
Sangkuriang is a legend among Sundanese people in Indonesia. The legend tells about the creation of Lake Bandung, Mount Tangkuban Parahu, Mount Burangrang and Mount Bukit Tunggul. The legend of Sangkuriang tells the story of a young man who falls in love with his own mother, which is somewhat comparable to the Greek tragedy Oedipus.
SangkuriangFrom the legend, we can determine how long the Sundanese have been living in Java island. Firmly supported by geological facts, it is predicted that the Sundanese have been living on Java Island since a thousand years BC.
The legend of Sangkuriang was almost certainly a story of oral tradition before being written down. The 1st written reference to Sangkuriang legend appeared in the Bujangga Manik manuscript written on palm leaves at the end of the 15th century or the early 16th century AD. Prince Jaya Pakuan, alias Prince Bujangga Manik or prince Ameng Layaran, visited all of the sacred Hindu sites in Java island and Bali island at the end of the 15th century AD. Using palm leaves, he described his travels in archaic Sundanese. His palm manuscript was taken to England by an Englishmen and put at the Bodleian library, Oxford, in 1627.
According to the legend, once upon a time in svargaloka a pair of deities, a god and a goddess committed a terrible sin. As punishment, Batari Sunan Ambu banished them from svargaloka and incarnated them on earth as animalsâ€"the god become a dog named Tumang, while the goddess become a boar named Celeng Wayungyang. One day a Sundanese king went to a jungle to hunt but then got lost and separated from his guard. The king urinated upon the bushes and his urine accidentally collected in a dried coconut shell. The Celeng Wayungyang, which happened to be in the vicinity, drank the king's urine to quench her thirst. Unbeknownst to her, the urine she had drunk contained a bit of his sperm and that subsequently impregnated Celeng Wayungyang. Being an animal demigod, she became instantly pregnant and bore a child just hours later. The king, who was still in the jungle, heard the baby crying and found her lying among the bushes. He took her back to his kingdom, adopted and raised her as his own daughter, never realising that she was actually his real daughter.
The baby girl grew up to be a beautiful girl named Dayang Sumbi and many nobles and princes tried to court her but none caught her interest. Her favourite thing to do is weaving and she spent most of her time creating numerous beautiful cloths and textiles. She usually did her weaving in a section of the palace with an elevated pavilion in the garden. Then, one day the terompong fell out and into grounds outside the palace. As she was of nobility, she was forbidden to leave the palace on foot and was always carried around but without anyone near to help her, she grew anxious to retrieve her '"teropong". In her anxiety, she made a promise out loud "Whomever picks the terompong for me will be rewarded, if she is a female, I will treat her as close as my own sister, and if he is a male I shall marry him." Suddenly Tumang, the dog god came out of nowhere and retrieved the terompong for her. Princess Dayang Sumbi felt obliged to fulfill her promise and married him anyway despite Tumang being a dog. Naturally, the union caused an uproar and ensuing scandal in the palace. The king was utterly ashamed and embarrassed by the actions of his daughter and banished the princess into the woods. Feeling sorry for their princess, the king's subjects built her a modest cottage in the forest and left her alone with Tumang. She soon discovered that Tumang is a supernatural being and during the full moon, was able to transform back into his original form; as a handsome god. Dayang Sumbi lived in a daze for a while, thinking that it was a strange dream that once a month, a handsome man appeared to her and they make passionate love. They make love and fall passionately in love, after which Dayang Sumbi subsequently is impregnated and bears Si Tumang's child. That child was named Sangkuriang.
Sangkuriang grew up to be an active and strong boy. Then, around the time he was 10 years old, his mother came to him with her craving for deer liver and asked him to get one for her. Sangkuriang went for a hunt, accompanied with his dog, Tumang, which Sangkuriang still doesn't know, is actually his father. Curiously, there was neither game animal nor deer in the woods when Sangkuriang suddenly spotted a wild boar. He gave a chase and tried to shoot her with his arrow but was stopped by Tumang, who had realised that the boar was actually Sangkuriang's own grandmother. Wayungyang manages to escape and this angers Sangkuriang who takes it out on Tumang and then accidentally hurts Tumang. Tumang died from his injuries and this further devastated Sangkuriang, who now has to come home empty handed to his mother. So, he cuts Tumang up and took his liver out to bring it back home to his mother. Upon his death, Tumang's soul, returned back to the svargaloka as the deity he was since he had lived out his punishment as a dog on earth.
Sangkuriang returned home to his mother with the promised meat and she unsuspectingly cooks it. After the meal, Dayang Sumbi asked Sangkuriang to summon Tumang to give him his share of the cooked liver. Feeling immense shame and guilt at the realisation that he had killed his good friend, Sangkuriang confesses that the liver they had just eaten was actually Tumang's. Outraged and horrified, Dayang Sumbi hits Sangkuriang on the head with a centong so hard that Sangkuriang bled. Sangkuriang had never seen his mother so angry and her horror at his actions shocked him so much that he runs out of the house into the woods. Convinced that his mother hates him for killing Tumang, Sangkuriang decides not to return home and seeks out to live a life for himself in the woods. By now, Dayang Sumbi has calmed down but fails to track Sangkuriang down in the woords. In her distress, she prayed to the gods to reunite her with her son someday and swears never to eat any type of meat ever again, henceforth becoming a vegetarian with a steady diet of lalap and rice.
Sangkuriang suffered amnesia as a result of being hit in the head by his mother and slowly loses all memory of her. After running away from home, he met a powerful wise hermit who adopted him and taught him pencak silat as well as supernatural skills to control the guriang, a type of hyang spirit. Sangkuriang grew up to be a handsome, strong man who puts his strength to good use by helping villagers in their fights against bandits and other troublemakers. Despite his carefree life, fate would intervene when he saw a beautiful girl in front of a small cottage on his way home through the forest. They started chatting and then spent more and more time together, eventually falling in love and made plans to marry. Never once did Sangkuriang recognised the cottage to be his childhood home and the beautiful girl to be his own mother.
One day before the planned wedding, Dayang Sumbi was brushing Sangkuriang's hair when she recognised a scar on Sangkuriang's head. All the pieces fell together and she suddenly realized that she had fallen in love with her own son who had left her 12 years previously. Horrified, she knew immediately she could not marry her own son and revealed the whole truth to Sangkuriang and begged him to call off the wedding. But Sangkuriang didn't believe her and insisted on going through with the wedding. Dayang Sumbi tried to further discourage Sangkuriang by presenting what she thought would be some impossible tasks for Sangkuriang to do as her conditions to marry him. First, Sangkuriang had to build her a great lake by filling the whole valley with water and then she asked for a boat so both of them could sail in it into the lake. The catch was that both tasks had to be completed in one night. Sangkuriang accepted the challenge and with the help of some guriangs, he dammed the Citarum river with landslides. The river's water rose and filled the plain, transforming it into a lake. Then, Sangkuriang completed his 2nd part of Dayang Sumbi's conditions by cutting down a massive tree to make a boat.
When dawn broke, Sangkuriang had almost completed building the boat and this mortified Dayang Sumbi who had been convinced that he would fail. Refusing to give up, she made a final great prayer call to God for help. She wove her magic shawl and filled the eastern horizon with flashes of light. Deceived by what appeared to be dawn, cocks crowed and farmers rose for a new day.
Sangkuriang thought that he had failed. In his anger, he kicked the boat that he had built and it fell, turning upside down, transformed it into Mount Tangkuban Parahu The wood left over from the boat became Mt. Burangrang, the rest of the huge tree became Mount Bukit Tunggul and the lake became Lake Bandung (lit. "dam"). Sangkuriang was now frustrated but he still refused to give up on Dayang Sumbi. In his despair, he tried to force himself on Dayang Sumbi but she managed to break free and ran away from him. Sangkuriang gave chase and when he almost caught up with her at Gunung Putri, Dayang Sumbi begged The Almighty to help her one last time. In response, she was transformed into a Jaksi flower and as a result, Sangkuriang failed to find her in his search throughout the jungles and went insane.
Centuries later, this tale lives on as a local legend on how the Lake Bandung and Mount Tangkuban Parahu were created. Under a strong influence of spirits, ghosts and gods, geologic facts were woven together into a tale which has become a legend in those parts of Indonesia and which has been passed down from generation to generation. It has become intertwined with the lives of its inhabitants and the place itself.
The story is relevance
basin and Mount Tangkuban
with the creation of Bandung
Parahu.
Recent geological investigations indicate that the oldest lake deposits has been radiometrically dated as old as 125 thousand years. The lake ceased to exist at 16000 Before present.
There had been two Plinian type of eruptions of ancient Mount Sunda dated respectively at 105000 and 55000â€"50000 BP. The 2nd plinian eruption has caused ancient Gunung Sunda’s caldera to collapse and create mount Tangkuban Parahu, Mount Burangrang, and Mount Bukit Tunggul.
It is more likely that the ancient Sundanese have lived in the Bandung area long before 16,000 years BP and witnessed the 2nd Plinian eruption which wiped out settlements west of the Cikapundung river during the 55000â€"50000 eruption period when Mount Tangkuban Parahu was created from the remnants of ancient Mount Sunda. This era was the era of homo sapiens; they have been identified in South Australia as old as 62000 BP, while on Java the Wajak man has been dated about 50000 BP.
The legend of Sangkuriang contains a philosophy enlightening for anyone (plant Cariang) who is still doubt of his existence and wants to search his humanity identity / spirit (Wayungyang). The result of this search will bear enlightened consciousness (nurani) as real truth (Dayang Sumbi, Rarasati). But if the search wasn't accompanied by carefulness and awareness (toropong or binocular), then he will be mastered by continuing anxiety (mastered by Tumang) which will bear egos, that is, the soul which has not been enlightened (Sangkuriang). When the conscience annoyed again by the anxiety (Dayang Sumbi ate the heart of the Tumang) then the real awareness will lose. The compunction of the conscience is wreaked by beating arrogance of Ego Ratio (the head of Sangkuriang is beaten). The arrogance also force the Ego Ratio to leave the conscience. And the arrogance of the Ego Ratio which despairingly seeks for science (intellectual intelligence) during its adventure in the world (eastward). At the end, the Ego Ratio returns westward consciously or unconscious seek for the conscience (the meeting of Sangkuriang and Dayang Sumbi).

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Gombloh : His songs about patriotism and heroism

Gombloh

Gombloh
Gombloh was born Soedjarwoto Soemarsono in Jombang on July 14, 1948. His parents were Slamet and Tatoekah. He studied at SMA Negeri 5 Surabaya. After graduating he continued his studies at the Institut Teknologi Sepuluh Nopember Surabaya.
He moved to Bali after quitting his studies and became a street performer. After that, he joined the orchestra rock band, Lemon Tree's Anno '69, which was influenced by ELP and Genesis. They released Sekar Mayang, a Javanese language album, aside from their several Indonesian language albums.
In 1982, Gombloh released the album Gombloh Berita Cuaca. In 1983, he released Gila under Nirwana Records, which boosted his popularity; however, these early albums were not very successful commercially.
GomblohIn 1984, he released 1/2 Gila. In 1986, Apel (Date [verb]) and Semakin Gila (Crazier) were released. Apel featured his most commercially successful song, "Kugadaikan Cinta" ("I Pawn Love"). In 1987, his last solo album, Apa Itu Tidak Edan (Is it Not Crazy) was released.
He died in Surabaya on January 9, 1988, due to lung disease. It has been attributed to his habit of staying up late and smoking.
Gombloh was different from other musicians. Asrat Ginting writes that some felt he wasn't worth watching, as he just wore white clothes, shoes without socks, dark glasses and a hat. Rolling Stone Indonesia also notes that Gombloh had a limited stage persona, looking as if he were constantly ill.
According to Rolling Stone Indonesia, Gombloh's songwriting style was similar to Rick Wakeman in that he drew on local culture and nature; among elements that he used were traditional songs and wayang. His lyrics were generally not confrontative, without being overly critical or grateful.
The themes of most of his music were humanity, patriotism, natural beauty, heroism and humor. Other songs, such as "Berita Cuaca", "Hong Wilaheng Sekareng Bawono Langgeng", "Denok-Denok Debleng", "Ujung Kulon Baloran", "3600 Detik" ("3600 Seconds"), "Kebayan-Kebayan", "Hitam Putih" ("Black and White") and "Kami dan Alam" ("We and Nature"), gave his perspective on social life. However, "Kugadaikan Cinta" was a highly commercial song, which has been described by Rolling Stone Indonesia as a symbol of idealism losing to pressure.
His songs about patriotism and heroism include "Dewa Ruci", "Gugur Bunga", "Gaung Mojokerto-Surabaya" ("Mojokerto-Surabaya Echo"), "Indonesia Kami" ("Our Indonesia"), "Indonesiaku Indonesiamu" ("My Indonesia, Your Indonesia"), "Pesan Buat Negeriku" ("Message for My Country") and "BK". He also wrote social phenomena songs, including "Doa Seorang Pelacur" ("Prayer of A Prostitute"), "Kilang-Kilang" ("Refineries"), "Poligami-Poligami" ("Poligamies"), "Nyanyi Anak Seorang Pencuri" ("Singing of Son of A Thief") and "Selamat Pagi Kotaku" ("Good Morning My City").
In 1996, several artists from Surabaya formed the Solidaritas Seniman Surabaya to commemorate Gombloh. They also created a bronze statue of him and placed it at Taman Hiburan Rakyat Surabaya. On March 30, 2005, Gombloh received the Nugraha Bhakti Musik Indonesia award from Persatuan Artis Penyanyi, Pencipta Lagu dan Penata Musik Rekaman Indonesia.
In 2009, Rolling Stone Indonesia listed two of Gombloh's songs, "Kebyar-Kebyar" and "Berita Cuaca", as some of the best Indonesian songs of all time. "Kebyar-Kebyar", ranked second, was noted as being played every year in the national celebration for the Independence Day ceremonies. "Berita Cuaca", ranked 98th, was called extremely dramatic in its comparison of children playing and dead forests.

Related Sites for Gombloh

  • Gombloh â€" Free listening, concerts, stats, & pictures at Last.fm read Gombloh
  • Mbah Gombloh ~ Berita Terbaru & Terupdate read Gombloh

Ines Putri : Miss Indonesia 2012

Ines Putri

Ines Putri
Ines Putri Tjiptadi Chandra is an Indonesian beauty pageant titleholder who was crowned Miss Indonesia 2012, the 1st Balinese ever to win the pageant. She represented Indonesia at the Miss World 2012 in Ordos, Inner Mongolia, China.
Ines PutriBorn in Denpasar, Chandra spent her childhood on the island of Bali. She went to school at Taman Mahatma Gandhi. In 2007, she graduated from Bradenton Academy and received a scholarship from University of Georgia. She studied at the university for less than a year as a business major before postponing it to pursue a career in professional golf.
Putri is a professional golfer, winning Gold medal and Silver Medal at the 2004 Pekan Olahraga Nasional for Bali. She is the youngest person ever to compete for Indonesia National Golf Team. In 2012, however, she was crossed out from the Balinese golf team squad for 2012 Pekan Olahraga Nasional by Balinese Olympic Committee because her tenure as Miss Indonesia might cause schedule conflict with golf practice.
Ines Putri represented Indonesia in Miss World 2012 held in Ordos, Inner Mongolia, China and made into the Top 15. This is the 1st time that Indonesia placed two years in a row in Miss World's history. She also made into the Top 56 in Top Model, Top 40 in Beach Fashion, and 3rd Runner-up in Beauty With A Purpose. She got 160 points for her Preliminary and was ranked 11th. She is the 2nd Indonesian that placed in the Top 15, the 1st Indonesian that made into the Top Model Event, and the 2nd Indonesian that made into Beach Fashion Event.
Ines travel to Juba, South Sudan on June 28 to became an international judge together with Miss Earth 2012 Tereza Fajksovx to crown Miss South Sudan Beauties best representative to Miss Earth 2013 winner and Miss International 2013 1st runner up organized by Atong De Mach- Miss Earth South Sudan 2010/Miss World South Sudan 2012.

Related Sites for Ines Putri

  • Ines Putri Tjiptadi Chandra, Miss Indonesia 2012 - 1 - Ines Putri ... read Ines Putri

Candra Wijaya

Candra Wijaya

Candra Wijaya
Candra Wijaya is a male Chinese Indonesian badminton player.
Wijaya is a doubles specialist. He has been rated among the best men's doubles players in the world for over a decade. Noted for his ability in all phases of the doubles game, he has reached the final of the BWF World Championships three times with countryman Sigit Budiarto. They won the 1997 edition in Glasgow, Scotland and finished 2nd in 2003 and 2005. With Tony Gunawan he captured the men's doubles gold medal at the 2000 Olympics in Sydney. Though Budiarto has been his most frequent partner, Wijaya has won top tier men's doubles events with a variety of players, recently renewing an earlier partnership with Gunawan. Wijaya was a member of the world champion Indonesia Thomas Cup (men's international) teams of 1998, 2000, and 2002.
In 2007 he joined theJapanese club owned by Tonami.
When he was young, he joined the Jaya Raya Jakarta badminton club. His parent's names are Hendra Wijaya and Indranita (mother). His hobby is listening music. Normally people called him Candra.

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Tuesday, October 29, 2013

Senayan, Kebayoran Baru

Senayan, Kebayoran Baru

Senayan, Kebayoran Baru
Senayan is an administrative village at Kebayoran Baru subdistrict, South Jakarta. The post code is 12190.
Senayan, Kebayoran BaruIt is worth to note that in spite of the name use, the Gelora Bung Karno sport complex - which is also known as Gelora Senayan Sports Complex, isn't within the boundaries of this administrative village, not even in South Jakarta. The sports complex lies within the up-north adjacent Gelora administrative village, which is under the administrative municipality of Central Jakarta.
The name Senayan is derived from the word Wangsanayan, "land of Wangsanayan". According to De Haan, Wangsanayan was a Lieutenant from Bali who lived at the end of the 17th century, but little is known about him. As time progressed, Wangsanayan was shortened to Senayan.

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Lembang : Town in the province of West Java

Lembang

Lembang
LembangLembang is a town in the province of West Java in Java, Indonesia. The town has about 17.000 inhabitants. The population of the Lembang district is 183,300 (2005).
Lembang is situated between 1,312 and 2,084 above sea level. Its highest point is on top of Tangkuban Perahu Mt. The temperature usually ranges between 17 and 24 degrees Celsius.
Lembang means "dent" inIndonesian.
Besides tourism industry and agriculture, Lembang also has 4,000 milk cow farmers which supply Frisian Flag, Diamond and Danone.
The Lembang Fault is still active with movement 2 milimeters a year, crosses Lembang city and runs 22 kilometers north of the Bandung basin, ranging from Mount Palasari to Cisarua. 700 years ago the earthquakes occurred at several points along the fault line and could potentially trigger up to a magnitude-7 quake. The impact might be threat to 8 million people who are currently living in the Bandung basin area and its surrounding area.

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Manggarai Station

Manggarai Station

Manggarai Station
Manggarai Station is the biggest train station in Jakarta, Indonesia. This station has tracks as much as Jakarta Kota Station's tracks. This station mainly serving as a commuter station for Jabodetabek area operated by PT KCJ. This station is nearby Bukit Duri depot.
Manggarai StationManggairai Station opened in 1 May 1918. The tracks branched to Meester Cornelis (Jatinegara continued to Bandung and also to Tanah Abang. The construction was supervised by Van Grendt. The 1st class waiting room is still the same as the old times. Actually, the station was opened even though the station construction wasn't fully finished. It was due to the roof parts that cannot be delivered here during the World War I in Europe. For the meantime, the station was using a wooden roof. This station replace Meester Cornelis Sation that was located a few hundred meters to the south.
Manggarai Station isn't just a station, it is also as a parking place for intercity trains before the trains go to Gambir Station or Jakarta Kota Station for their departure. This station is planned to be the terminus of the planned Soekarno-Hatta International Airport express and commuter train service.

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Kiaracondong Station

Kiaracondong Station

Kiaracondong Station
Kiaracondong Station
Kiaracondong Station is the 2nd largest train station in Bandung, West Java, Indonesia. It is located near the Kiaracondong street, on the Kiaracondong district, Bandung. The station located near the Kiaracondong traditional market and Kiaracondong fly over road.
The train station located is in Kiaracondong district, on the eastern side of Bandung.
Kiaracondong station only serve economy class passenger train to east side of Bandung, as well as several intercity train that crossing this station from Jakarta, and several commuter train servicing destinations in greater Bandung.

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Port of Jakarta (Tanjung Priok Port)

Port of Jakarta

Port of Jakarta
The Port of Jakarta also known as Tanjung Priok Port is the largest Indonesian seaport and one of the largest seaports in the Java Sea basin, with an annual traffic capacity of around 45 million tonnes of cargo and 4,000,000 TEU's.This port is located in Tanjung Priok, North Jakarta.
Port of JakartaThe port is also an important employer in the area, with more than 18,000 employees who provide services to more than 18,000 ships every year.
After the power of Tarumanagara declined, all of its many territories, including Sunda Pura, became part of the Kingdom of Sunda. The harbour area were renamed Sunda Kelapa as written in a Hindu monk's lontar manuscripts, which are now located at the Bodleian Library of Oxford University in England, and travel records by Prince Bujangga Manik. By the 14th century, Sunda Kelapa became a major trading port for the kingdom. The 1st European fleet, four Portuguese ships from Malacca, arrived in 1513 when the Portuguese were looking for a route for spices, especially black pepper.
Jakarta's Container Port, now is known as Jakarta International Container Terminal (JICT) operated by the Hutchison Port Holdings and PT Pelindo II is the largest container terminal in Indonesia and the country's national hub port. In August 2004, the Indonesian Commercial Newsletter announced that the country would build a new port in Jakarta using Japanese technology. Admitting that Jakarta's traditional port, Tanjung Priok, hadn’t been improved for 150 years, the new Port of Jakarta (Djakarta) was needed for import and export traffic. At April 2011, JICT received an Asian Freight and Supply Chain Award (AFSCA) as the best service quality and technology innovation of terminal with less than 4 million twenty-foot equivalent units handling capacity.
The Port of Jakarta has 20 terminals: general cargo, multipurpose terminal, scraps terminal, passenger terminal, dry bulk terminal, liquid bulk terminal, oil terminal, chemicals terminal and three container terminals, 76 berths, a quay length of 16,853 metres, a total storage area of 661,822 m2 and a storage capacity of 401,468 tonnes.
In 2007 the Port of Jakarta handled 41,980,914 tonnes of cargo and 3,689,783 TEU's making it the busiest cargo port in Indonesia and the largest container port in the country.

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2011 Indonesia Super League All-Star Game

2011 Indonesia Super League All-Star Game

2011 Indonesia Super League All-Star Game
Indonesia Super League All-Star Game is the annual football All-star game in Indonesia, which was held shortly after the end of 2010â€"11 Indonesia Super League. This is the closing event for the Indonesia Super League's 2010-11 season.
Football fans can vote for the players to be included in the ISL All-Star team. The other spot will be automatically taken by the 2010â€"11 Indonesia Super League champions, Persipura Jayapura. Obviously, the ISL All-star team will not be composed of any player from Persipura.
The 2010-11 season's MVP award and top-scorer award and the ISL Champions' trophy (to Persipura Jayapura) were awarded by PSSI (Indonesia's FA) during a ceremony after the All-Star game.

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Malacca Strait Bridge

Malacca Strait Bridge

Malacca Strait Bridge
The Malacca Strait Bridge is a new bridge under proposal that would connect Telok Gong, near Masjid Tanah, Malacca state in Peninsula Malaysia, Malaysia to Rupat Island and Dumai in Sumatra island, Indonesia. The project has been submitted for government approval, and is expected to take 10 years to complete. Once completed, the 48-km long bridge will be the longest sea-crossing bridge in the world. The project will have two cable-stayed bridges and one suspension bridge, both the longest in the world.
Malacca Strait BridgeHowever, in March 2013 during a visit to Germany, president Susilo Bambang Yudhoyono said that the construction of the planned Sunda Strait Bridge would have priority. He said that four years earlier he had turned down a request from Malaysia to support the construction of the Malacca Strait Bridge because the construction of such a bridge would facilitate the depletion of resources in Sumatra 'by Asia'.
The construction of a bridge of this kind would have numerous implications, one of which would be the implications for the management of ship movements through the Malacca Straits, one of the busiest shipping channels in the world.

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2011 AFC Cup

2011 AFC Cup

2011 AFC Cup
The 2011 AFC Cup was the 8th edition of the AFC Cup, a football competition organized by the Asian Football Confederation for clubs from "developing countries" in Asia.
The following is the list of participants confirmed by the AFC. There were 28 direct entries while 4 teams joined as losers of the 2011 AFC Champions League qualifying play-offs.
Invited to play in thecompetition.
Al-Qadsia failed to fulfil the criteria set by AFC to compete in the 2011 AFC Champions League, and so directly enter the 2011 AFC Cup.
Replaced Al-Ahli.-
Schedule of dates for2011 competition.
The draw for the group stage was held in Kuala Lumpur, Malaysia on 7 December 2010. Clubs from the same country may not be drawn into the same group. The winners and runners-up of each group advanced to the knockout stage.
Based on the results from the group stage, the matchups of the round of 16 were decided as below. Each tie was played in one match, hosted by the winners of each group against the runners-up of another group (Team 2).
The draw for the quarter-finals, semi-finals, and final was held in Kuala Lumpur, Malaysia on 7 June 2011. In this draw, the "country protection" rule was applied: if there are exactly two clubs from the same country, they may not face each other in the quarter-finals; however, if there are more than two clubs from the same country, they may face each other in the quarter-finals.
The final of the 2011 AFC
finalists, decided by draw.
Cup was hosted by one of the
-

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2010 AFF Suzuki Cup

2010 AFF Suzuki Cup

2010 AFF Suzuki Cup
The 2010 AFF Cup, sponsored by Suzuki and P&G and officially named the 2010 AFF Suzuki Cup, took place on December 1â€"29, 2010. Indonesia and Vietnam hosted the preliminary stage from 1 to 7 December for Group A and 2 to 8 December for Group B. The semi-finals were played home and away with the 1st legs on 15 and 16 December 2010, and the 2nd legs on 18 and 19 December 2010. The final was played over two legs on 26 December 2010 and 29 December 2010.
2010 AFF Suzuki CupOn 17 February 2009, Vietnam declared their interest in hosting the eighth Suzuki Cup. On 21 April 2009, the Vietnamese newspaper VietNamNet announced that Vietnam would co-host the Championship along with Indonesia.
There were two main venues; the Gelora Bung Karno Stadium in Jakarta and the My Dinh National Stadium in Hanoi with two secondary venues which will be used simultaneously with the main venue on the final match day of the group stage. Originally, the secondary venue for Group B was the Hxng Đẫy Stadium in Hanoi. However on 22 November 2010, the Vietnam Football Federation announced that it would not be ready in time for the tournament due to ongoing renovations and was replaced by the Chxa Cuxi Stadium aka the Thixn Trường Stadium. For Group A, the original secondary venue was the Jalak Harupat Soreang Stadium in Bandung but on 24 November 2010 a week after an AFF meeting, it was announced that it would be replaced with the Gelora Sriwijaya Stadium. Teams qualifying for the semi-finals would also host a game, in this case, Malaysia whom qualified used their National Stadium for the semi final and final.
Qualification took place from 22 October to 26 October 2010 in Laos. With the four lower ranked teams Laos, Cambodia, the Philippines and Timor Leste battling for two spots to the finals. However, the qualification tournament was held without Brunei, due to FIFA's continued suspension of the Football Federation of Brunei Darussalam.
Malaysia won 2â€"0 onaggregate.
Indonesia won 2â€"0 onaggregate.
The 1st leg of the semi-finals was supposed to be played in the Philippines. However, due to the unavailability of a stadium that passes AFF standards, both legs were hosted by Indonesia.
During the group match between Indonesia and Malaysia at Gelora Bung Karno Stadium, some Indonesian fans are seen pointing green laser lights towards Malaysian goalkeeper, Mohd Sharbinee when Indonesia scored a 5th goals as seen at 4:06 minutes on the match video in YouTube. Other incidents also occur soon after Malaysia's semi-final home leg against Vietnam, when goalkeeper Bxi Tấn Trường stated that he was targeted with green laser pointers from the Malaysian fans when he want prepare for goal kicks and when saving the ball, which caused him to turn his head away. During the final, Malaysia's fans again targeted the opposition players with green laser pointers. The 1st leg, also at the National Stadium, Bukit Jalil, was stopped for eight minutes starting in the 53rd minute when the Indonesian players walked off in protest and complained to referee Masaaki Toma about the laser lights. Malaysia scored the 1st goal right after play was resumed. The return-leg final in Jakarta saw Indonesian fans also pointing green laser lights again towards Malaysian goalkeeper face, Khairul Fahmi Che Mat.
This table shows allteam performance.

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Monday, October 28, 2013

2013 Liga Indonesia First Division

2013 Liga Indonesia First Division

2013 Liga Indonesia First Division
The 2013 Liga Indonesia First Division season is the eighteenth edition of Liga Indonesia First Division since its establishment in 1995. The competition is managed by PT. Liga Indonesia.
The competition starts on 16 June 2013 and scheduled to finish by September 2013.
2013 Liga Indonesia First DivisionAs with previous seasons, the competition system used in the First Division this season is a home tournament with a round robin format. League is divided into three groups stage and knock-out round. In the 1st stage of the club is divided into 12 groups, group winner and runner-up advances to 2nd stage. While the 2nd stage is divided into four groups of six, the winner and runner-up of eac group advances to 3rd stage and also promotion to 2014 Premier Division season. In the 3rd round the eight teams that qualify from the 2nd round were divided into two groups of four, while the knockout consist of semi-finals and finals as well as the 3rd place playoff.
In this stage 77 teams
result for this stage isn't
divided into twelve group. All
complete.
In this stage 24 teams divided into four group of six. This stage scheduled start from 14 to 29 September 2013. Results in the table below aren't exhaustive, but the team with the green background has qualified for the 3rd round.
In this stage 8 teamsdivided into two group of four.

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2012 Liga Indonesia First Division

2012 Liga Indonesia First Division

2012 Liga Indonesia First Division
2012 Liga Indonesia First Division
The 2012 Liga Indonesia First Division season is the seventeenth edition of Liga Indonesia First Division.
The competition starts on 31 March 2012 in Tulungagung and scheduled to finish by July 2012.
Total 56 clubs will participate in this season, divided into 12 groups. Some result in this stage is unknown.
Group winner andrunner-up qualify for 2nd round.
Total 24 clubs will participate in this stage, divided into 6 groups. All result in this stage is unknown.
Total 12 clubs will participate in this stage, divided into 2 groups. Group winner and runner-up advences to Semifinal. Ranking 1 to 4 in each group promotion to 2013 Premier Division.
The knockout stage of 2012 Liga Indonesia First Division is scheduled to begin on 10 July 2012 and to be completed on 13 July 2012 with the final at the Krakatau Steel Stadium in Cilegon.

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2013 Liga Indonesia Second Division

2013 Liga Indonesia Second Division

2013 Liga Indonesia Second Division
The 2013 Liga Indonesia Second Division season is the eighteenth edition of Liga Indonesia Second Division since its establishment in 1995. The competition is managed by Badan Liga Amatir Indonesia.
The competition starts on 28 September 2013 and scheduled to finish by December 2013.
2013 Liga Indonesia Second DivisionAs with previous seasons, the competition system used in the Second Division this season is a home tournament with a round robin format. League is divided into three groups stage and knock-out round. In the 1st stage of the club is divided into 12 groups, group winner and runner-up advances to 2nd stage. While the 2nd stage is divided into four groups of six, the winner and runner-up of eac group advances to 3rd stage and also promotion to 2014 First Division season. In the 3rd round the eight teams that qualify from the 2nd round were divided into two groups of four, while the knockout consist of semi-finals and finals as well as the 3rd place playoff.
In this stage 73 teamsdivided into twelve group.
In this stage 24 teamsdivided into four group of six.
In this stage 8 teamsdivided into two group of four.

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2012 Liga Amatir Indonesia Second Division

2012 Liga Amatir Indonesia Second Division

2012 Liga Amatir Indonesia Second Division
2012 Liga Amatir Indonesia Second Division
The 2012 Liga Indonesia Second Division season is the seventeenth edition of Liga Indonesia Second Division. The competition is organized by the PSSI leadership under Djohar Arifin Husein. The competition called with name Liga Amatir Indonesia Second Division.
In this stage 100 clubs qualify/eligible to compete were divided into 20 groups. This stage started on 14 January 2012. Group Winner and runner-up qualify for 2nd round.
Group I: All games held
Langsa.
at the Langsa Stadium,
-
All times are WestIndonesia Time.
Group II: All games held
Medan.
at the TD Pardede Stadium,
-
All times are WestIndonesia Time.
Group III: All games
Stadium, Kerinci Regency.
held at the Pancasila
-
All times are WestIndonesia Time.
Group IV: All games held
Asahan Regency and TGM
at the Mutiara Stadium,
Helvetia Field, Medan.
All times are WestIndonesia Time.
Group V: PS Batam
of competitor is
qualify for next stage after all
withdrew.
Group VI: All games held
Batanghari and Tri Lomba Juang
at the KONI Field,
Stadium, Jambi City.
All times are WestIndonesia Time.
Group VII: All games
Stadium, Serang.
held at the Maulana Yusuf
-
All times are WestIndonesia Time.
Group VIII: All games held at the Purnawarman Stadium, Purwakarta and Suryakencana Stadium, Sukabumi.
All times are WestIndonesia Time.
Group IX: All games heldhomeaway roundrobin system.
All times are WestIndonesia Time.
Group X: All games held
system.
with homeaway roundrobin
-
All times are WestIndonesia Time.
Group XI: All games held
Lumajang and Lokajaya Stadium,
at the Semeru Stadium,
Tuban.
All times are West Indonesia Time. Persesa Sampang and Persekama Madiun declared lost walkout and minus 3 points.
Group XII: All games held at the Ngurah Rai Stadium, Denpasar and Gelora 10 November Stadium, Surabaya.

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2011-13 Liga Indonesia Third Division

2011-13 Liga Indonesia Third Division

2011-13 Liga Indonesia Third Division
Liga Indonesia Third Division is the 8th season of Liga Indonesia Third Division. The competition began in November 2011 and completed in 13 March 2013.
2011-13 Liga Indonesia Third Division The whole match was held at the provincial level involving clubs in the province. Competition held to determine the qualifying event for the provincial representative to the regional level. The competition is divided into 33 provinces and managed by the respective Provincial Football Association. The competition began in November 2011 and completed in September 2012.
The whole match was held at the regional level involving top clubs from each province who are in the region. Competition conducted for qualifying event leading to the national level. The competition is divided into seven regions and is managed by the Indonesian Amateur League Board. The competition began in January 2013 and completed in 4 March 2013.
Participate is 7 region winner from region stage. The competition began in 8 March 2013 and completed in 13 March 2013.

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Sunday, October 27, 2013

Persiku Kudus

Persiku Kudus

Persiku Kudus
Persiku KudusPersiku Kudus is an Indonesian football team based in Kudus, Central Java. They compete in the division of Indonesian football, Divisi Utama.
Note: Flags indicate national team as has been defined under FIFA eligibility rules. Players may hold more than one non-FIFA nationality.
Persiku Kudus have a very tough competitor in the League of PSIR Rembang. Since the beginning of the meeting of the league, this game usually called Muria derby. This game is also often called the Muria Derby. Persiku Kudus still dominating victory and become the ruler of football in Muria area.

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Asmat people

Asmat people

Asmat people
Asmat peopleThe Asmat are an ethnic group of New Guinea, residing in the Papua province of Indonesia. Having one of the most well-known and vibrant woodcarving traditions in the Pacific, their art is sought by collectors worldwide. The Asmat inhabit a region on the island's southwestern coast bordering the Arafura Sea, with lands totaling approximately 18,000 km2 and consisting of mangrove, tidal swamp, freshwater swamp, and lowland rainforest. The land of Asmat is located both within and adjacent to Lorentz National Park and World Heritage Site, the largest protected area in the Asia-Pacific region. The total Asmat population is estimated to be around 70,000. The term "Asmat" is used to refer both to the people and the region they inhabit.
The natural environment has been a major factor affecting the Asmat, as their culture and way of life are heavily dependent on the rich natural resources found in their forests, rivers, and seas. The Asmat mainly subsist on starch from the sago palm, fish, forest game, and other items gathered from their forests and waters. Materials for canoes, dwellings, and woodcarvings are also all gathered locally, and thus their culture and biodiversity are intertwined. Due to the daily flooding which occurs in many parts of their land, Asmat dwellings have typically been built two or more meters above the ground, raised on wooden posts. In some inland regions, the Asmat have lived in tree houses, sometimes as high as 25 meters from the ground. The Asmat have traditionally placed great emphasis on the veneration of ancestors, particularly those who were accomplished warriors. Asmat art, most noticeably elaborate, stylized wood carving, is designed to honour ancestors. Many Asmat artifacts have been collected by the world's museums, among the most notable of which are those found in the Michael C. Rockefeller Collection at the Metropolitan Museum of Art in New York City and the Tropenmuseum in Amsterdam. One of the most comprehensive collections of Asmat Art can be found in the American Museum of Asmat Art at the University of Saint Thomas in St. Paul, Minnesota.
Traditionally, many Asmat men practiced polygyny by marrying more than one woman. In many cases, men were expected to marry a male relative's wife if that male relative died. Schneebaum reported that many Asmat men had long-term ritual sexual/friendship relationships (mbai) with other men, although the prevalence of this practice has been disputed by others. In the mbai system, male partners were also known to share their wives in a practice called papitsj. It is probable that missionary influence in the last several decades has reduced the occurrence of both mbai and papitsj.
Linguistic classification of the native language(s) of the Asmat people is somewhat problematic, but is generally characterized as being a group of closely related languages or dialects (most mutually intelligible to some degree), known as the Asmat family, which is a sub-family of the Transâ€"New Guinea language phylum. However, some ethnic groups who speak languages in the Asmat language family, such as the Kamoro and Sempan peoples who live adjacent to the Asmat, are ethnically distinct from Asmat.
Asmat may be thought of as an umbrella term for twelve different ethnic sub-groups with shared linguistic and cultural affinities and sense of shared identity. These twelve Asmat groups include Joirat, Emari Ducur, Bismam, Becembub, Simai, Kenekap, Unir Siran, Unir Epmak, Safan, Aramatak, Bras, and Yupmakcain. Further complicating the issue, these groups speak approximately five dialects. However, at some important level these groups share a sense of identity and would likely refer to themselves as "Asmat".
Until the 1950s, their remote and harsh location isolated the Asmat from other peoples. It wasn't until the mid-20th century that they came into regular contact with outsiders. Initially, the Asmat had a reputation as headhunters and cannibals, and were left undisturbed.
The 1st apparent sighting of the Asmat people by explorers was from the deck of a ship led by a Dutch trader, Jan Carstensz in the year 1623. Captain James Cook and his crew were the 1st to actually land in Asmat on September 3, 1770. According to the journals of Captain Cook, a small party from the HM Bark Endeavour encountered a group of Asmat warriors; sensing a threat, the explorers quickly retreated. In 1826, another Dutch explorer, Kolff, anchored in approximately the same area as that visited by Cook. When the Asmat warriors again frightened the visitors with loud noises and bursts of white powder, Kolff's crew also rapidly withdrew. The Dutch, who gained sovereignty over the western half of the island in 1793, didn't begin exploring the region until the early 1900s, when they established a government post in Merauke in the southeast corner of the territory. From there, several exploratory excursions with the goal of reaching the central mountain range passed through the Asmat area and gathered small numbers of zoological specimens and artifacts. These artifacts were taken to Europe where they generated much interest, and probably influenced modernist and surrealist Western artists such as Henri Matisse, Marc Chagall and Pablo Picasso.
The 1st colonial post was established in the Asmat area in Agats in 1938. This small outpost was closed in 1942 due to the onset of World War II. After the war, Father G. Zegwaard, a Dutch Missionary, began patrols into Asmat from the Mimika area to the west. In 1953, Zegwaard re-established the post in Agats, which was to become the government headquarters and the base for Roman Catholic missionaries. It wasn't until Catholic missionaries established the post in 1953 that significant interaction with the Asmat people began. Catholic missionaries, many with degrees in anthropology, were successful in persuading the Asmat to stop cannibalism and headhunting, while encouraging the continuation of other important cultural cycles and festivals such as shield and bisj ceremonies, which were incorporated into an adapted Catholic liturgy.
Asmat was the launching point for an arduous joint French-Dutch expedition from the south to north coast of New Guinea in 1958 to 1959, which was documented by the team and resulted in a book and documentary film, The Sky Above, The Mud Below, which won an Academy Award in 1961. In November 1961, the 22-year old Michael C. Rockefeller, son of Nelson A. Rockefeller who was then the Governor of the State of New York and member of one of the wealthiest families in the United States, disappeared in Asmat when his boat overturned while on an art collecting expedition. His disappearance, followed by an intensive and ultimately unsuccessful search by the Dutch authorities, has been the source of much speculation as to Mr. Rockefeller's fate. In 1962, the Indonesian government took over administration of western New Guinea.
After a short period under the new Indonesian administration from 1964 to 1968 in which Asmat cultural ceremonies were officially discouraged. Local Bishop Alphonse Sowada was instrumental in facilitating the revitalization of woodcarving and other festivals, which remain strong today. The church, along with Tobias Schneebaum and Ursula Konrad, established the Asmat Museum of Culture and Progress in the local town of Agats in 1973, to maintain local pride in Asmat cultural traditions. Each year in early October, the church sponsors a woodcarving competition and auction to recognize outstanding carvers.
Even today, the Asmat are relatively isolated and their most important cultural traditions are still strong, though their interaction with the outside world has been increasing over the last decades. Many Asmat have received higher education in other parts of Indonesia and some in Europe. The Asmat seek to find ways to incorporate new technology and beneficial services such as health, communications, and education, while preserving their cultural traditions. The biodiversity of their area has been under some pressure from outside logging and fishing, although this has faced significant and not unsuccessful resistance. In the year 2000, the Asmat formed Lembaga Musyawarah Adat Asmat, a civil society organization that represents and articulates their interests and aspirations. LMAA has been working with Indo-Pacific Conservation Alliance since 1999, and has established separate traditional sub-councils, or Forum Adat Rumpun (FAR) to implement joint activities. In 2004, the Asmat region became a separate governmental administrative unit or Kabupaten, and elected Mr. Yufen Biakai, former director of the AMCP and current Chairman of LMAA, as its Bupati (head of local government).

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Ngabang, West Kalimantan

Ngabang is a district and it is also the capital of Porcupine District, West Kalimantan, Indonesia. Consists of: 32 villages. Amid the city flows a river that divides the city Porcupine River Ngabang. porcupine river also there are two bridges that connect between the two regions, the current condition of the river is very polluted and the hedgehog was never an clear again because there is a lot of mining without a permit, in the self-named partner Ngabang there we were selling well, but this time the prestige of our partners begin match with dibangunya self image that comes with a playground or amusement. as well as a broader location stately den.

http://lifesun.info/picture/?picture=Ngabang