Bologna in the Arms of a Twilight

Short Story: R. Masri Sareb Putra
In 1997, I had to Bologna attending The Bologna Book Fair. I met with two beautiful Italian girls who sell coca cola in front of the hotel I was staying, Jolly Hotel. Remembers when it was, I wrote this short story.
***
BOLOGNA in the afternoon was wet after rain. Rain crystal glow. The glow of sunset swept. The wind blew gently shaking the leaves wet. Beads of water at the end of the olive leaves fall to the vulnerable.

A corner, not far from Piazza del Nettuno, in a garden full of flowers. Luciano sat thoughtfully.




This place still leaves a Renaissance building. Once upon a time a haven and meeting the maecenas (merchants). Very famous for Fontana di Nettuno lies fairly high.

Luciano's eyes focused on range rainbow hues that graced the western horizon. In April, as well as elsewhere in the Alps mountainous areas, the range during the day more than night. No wonder, at 21.00 the sun was reflecting the color of twilight.

From the files of that light, as if seeing Luciano beloved figure. And now the figure is present permeates the entire body and soul. Slowly pulled his wallet from his blue jeans pocket. There is still an image stored neatly. All were clear in color. He looked at photos Ruth Kumala Dewi, who was smiling, as if life and speak sweetly. He strokes the photo-rubbed gently.

He and Ruth had often walked Fontana di Nettuno at the heart of the city, after undergoing intensive courses. University of Bologna was very strict discipline. No wonder that this university has long existed. One in five of the world's oldest university, since the Roman empire professionally managed and implemented public lectures. Being forerunners studium generale.

After college, they usually stop first at a rental store novels of famous literary or find a slice of pizza is easily found along the road pedestarian. A novel by Umberto Eco, Il Nome Della Rosa, who became famous after translated into English, The Name of The Rose, they read out together.

After that, they were chatting freely, looking at the roses. Rosa in the Latin language, the flowers of love, who was then flourish. Sheen setting sun that fell struck the flowers.

Luciano now teaches at his alma mater. From campus, Luciano to walk to where they once used to mingle. Journey that makes it feel fresh.

Bologna is a city that is cool and beautiful. The streets look tidy. Buildings European-style with quaint architecture. Flowers in each corner of the city. But more than that, there was an enchanting beauty of Luciano. The beauty is more beautiful than Bologna. The beauty of a woman east: Ruth Kumala Dewi.

Although different departments, where Luciano taking Modern Philosophy while Ruth took Creative Writing, the two often met at the student activities organization. Ruth Kumala beautiful girl, smart and agile. Also a radical thought. Great girl, who was always fascinated Luciano every time speech.

Often two different human races are involved in fundraising for social activities. Had also involved a protest at government policies that pro-war and anti-abortion protests. They often meet, discuss, arguing, fighting and eventually fell in love: a feeling of walking slowly and eventually became so deep.

Finished her studies, Ruth returned to his country, Indonesia. She later joined the opposition party in the country. There became one of the enterprising activists voiced anti-democratization in the country.

While Luciano remained in the country, continue to take the doctoral program of study at the University of Bologna. Luciano now became one of the teachers there and write a dissertation about the middle of Machiavelli's theory and practice in Indonesia.
Since the last meeting, they never met again.
***

LUCIANO had never received the news of Ruth. The news that he got more about the political urgency in Indonesia. He often saw large-scale demonstrations in Indonesia through international television networks.

Finally, he heard Ruth subject gallant and could not go abroad. The news was vague. The only other news from Ruth who had Luciano received the last year via email notifying them that Ruth was in the pressure and hard contact with the outside world. He said that need help. What kind of assistance, Luciano did not know. But at least he was grateful that Ruth is still alive. That means he still has hope.

"You know Luciano, I have to go. If you had to choose I want to stay with you. Want to continue to caress your face. Want to straighten your clothes, want to keep reading verses with Umberto Eco, "Luciano," said Ruth on one morning before returning to his country. "But my country is critical. There the people grew poorer. This current government dictatorial and corrupt. My people suffer, Luciano. I have to help them. Maybe I can not do too much for my people, but I will not stand if I keep listening to my people here each day with a sad death, "Ruth's eyes.

Ruth's hand stroked his cheek Luciano. Touch of tapering fingers felt peaceful. He whispered softly, again warm.

"I love you, Luciano. However, I also love my parents and my country. We do the task and call each one. I hope we can meet again someday. "That's the last word on Luciano Ruth. Luciano still dazed. Not saying a word.

Until now still waiting for a meeting Luciano as ever. Once, in a week, he took time to come to the flower garden corner of Bologna simply entertain themselves. Or to recall memories of the past. When Ruth was still with him. Perhaps this hope vain and naive. However, he continued to try. He did not give hope. Hopefully the wait ended reality.

Luciano continued to search for information development in Indonesia. Latest news he can from the international news network is that the Indonesian situation is getting worse.

People are sick of the New Order regime growing impatient. Some time ago, troops opened fire on student demonstrations. They arrest the opposition. Including one of the women activists were arrested.

"Could Ruth?" Luciano really felt scared that happened. Soon he was wasting shadow. Ruth could have been kidnapped. Then killed.

Ruth was kidnapped? Then do not come back again? This is the most feared.
Luciano also heard the news that a massive demonstration in Jakarta not able to topple the authoritarian regime.

"Could Ruth be free?" Luciano muttered to himself.
He tried to contact the Department of Foreign Affairs. But it still did not hear anything about Ruth. Luciano did not want anything happened to her lover. It was truly desperate.

"Is Ruth's dead?"

"No! No! Ruth can not die, "Luciano entertain themselves. "She has promised to meet me. Ruth had never lied. And she'll survive. "Luciano head feels heavy. He staggered.

This is the fifth year since the last meeting with Ruth. Luciano still often go to the flower garden. That afternoon, Luciano deliberately add new footprints there. Traced back to the way memories with Ruth. He wanted to calm down. Cool heads and minds after class.

Last night, via yahoo. Luciano received an email from Ruth.

Luciano Tardelli My dear,
We've both read Il Nome Della Rosa, Umberto Eco's work is beautiful. We know, a character in the novel is unique. One of life behind the walls of the monastery. The other outside. But, can merge because of love.
I feel very strange day. I felt so like a character in the novel. You're so Adso and I girl. Benedictin monastery walls are sturdy and tall. However, it did not prevent two people having love. Although divided by profession and life choices.
Yes, love is more powerful than anything. In fact, sometimes stronger than death. We'll be in love.
I'm sorry I still can not keep my promises to meet you.
Best wishes,
Ruth Kumala Dewi
***
BOLOGNA in the afternoon was wet after rain. Sheen afternoon bias swept by late afternoon sun. Breezy breeze. Gently shake the leaves wet. Beads of water at the end of the olive leaves fall to the vulnerable. Entire whole rose petals around the Piazza del Nettuno.

Far in the corner of a city park bench, Luciano sat thoughtfully. He looked at photographs indistinct Ruth Jade. As if smiling. As if to say something to him. He caressed the picture lovingly.

Luciano in the afternoon watchs CNN. Demo back occurred in the heart of Jakarta. This time at Semanggi. Rows of students joined the anti opponent. The situation was a mess.
"Der, bam, bam der der!"

Security officers have been reasonable. They drive out and silence the demonstrators with a shotgun.

One bullet hit the rifle is Ruth Kumala Dewi.
***

Book Banning and the Rise of Neo-New Order

Administration of Susilo Bambang Yudhoyono (SBY) to make rippled back end 2009. The government banned five books: Dalih Pembunuhan Massal Gerakan 30 September dan Kudeta Suharto by John Rosa, Suara Gereja bagi Umat Tertindas: Penderitaan Tetesan Darah dan Cucuran Air Mata Umat Tuhan di Papua Barat Harus Diakhiri by Cocratez Sofyan Yoman, Lekra Tak Membakar Buku: Suara Senyap Lembar Kebudayaan Harian Rakjat 1950-1965 by Rhoma Dwi Aria Yuliantri and Muhidin M Dahlan, Enam Jalan Menuju Tuhan by Darmawan and Mengungkap Misteri Keberagaman Agama by Syahrudin Ahmad.

According to former Jaksa Agung Muda bidang Intelijen (Attorney General Young of Intelligence-- Jamintel) Iskamto, "Jamintel do research on books that have been made clearinghouse dated December 3, 2009 to 5 books." It was conveyed in a press conference AGO Year Performance Report 2009 at the AGO, Jl. Sultan Hasanuddin, South Jakarta, Wednesday (23/12/2009).

Jamintel said that the books were banned because disturb public order, contrary to the 1945 Constitution and Pancasila. Not mentioned in detail which part of the fifth book of disturbing public order, in conflict with the Constitution of '45, and Pancasila. AGO Kapuspenkum Didiek Darmanto just said, clearinghouse is to examine the substance of the book. "We just checked the substance of the book, not the person," said Didiek. "Attorney General does not share the authors examine the books."

During his administration, was recorded two times SBY banned books in circulation. Two years ago, book publishers Galangpress, Tenggelamnya Grove Melanesia; fighting Homeland Politics in West Papua, Jayapura State Attorney confiscated, Thursday (13/12) into evidence, how communication is always in the direction of government policy for every event that is considered potentially threatening.

Attorney Decree Kep-123/A/JA / 11/2007 about the ban the circulation of printed books become the ultimate weapon to suppress the book. "State re-use iron hand to stifle freedoms of its citizens," commented AA Kunto in an open mailing list.

Since the New Order, banning books the subject of contention that in addition to interesting, too controversial. On the one hand, the academics consider banning books as an act of "outrageous". While the Government (AGO) see it as something natural because the book such a political smell potentially undermine the legitimate government authority, which was in power. With more specific language, Attorney General said that the reason for banning books (and other printed works) "for the sake of public order".

The book is different from the press. If the press made a mistake, the body can shut down the publisher. The press in question could be banned. But the book, at best, be withdrawn from circulation. While publishers (members could Ikapi or author) of books in the history of Indonesia has never closed or revoked Business Licenses (SIUP).

Before the New Ore fallen, two types of books are banned. First, the book considered by the Government such as books containing pornography Madame D. Syuga, Hideki Fuji essay, banned and withdrawn from circulation on November 8, 1993. Second, political books can be judged to instability and undermine the authority of central government power.

Government of glass eyes, maybe the books that have been assessed had banned political nuances, which can endanger the (government). However, in terms of academic interest, it is not impossible that all the banned books can be a very interesting study.

Just take for example, a book titled Karl Marx Das Capital that during the New Order was banned in Indonesia. Is not it really very useful read by economists and enthusiasts to understand the economic problems of economic science in relation to social problems? Thankfully, in the era of the Reformation, the book was published, and was quite sold as a commodity.

Should be recognized for the politicians, Marx's book is very suitable to be studied, as well as other important book, Mein Kampf Adolf Hitler's work. Without ever reading his own book, it was someone not legally referred to as economists and politicians.

Presumably, in that context, Darmanto Yatman, Undip Semarang lecturers and writers, had proposed that the books of certain writers (Pramoedya Ananta Toer) mbok yes be less problematic. At a minimum, the books banned by the government has allowed the campus to study materials (scientific study).

On the other hand, the Government had good reason to ban such books were in circulation. Tax Law on Safeguarding the 4/PSPN/1963 printed material that it can interfere with Public Order in exception not know this. Provided is expressly prohibited, without compromise, whoever and whatever to the interests of forbidden books still not be owned, duplicated, and distributed.

Apparently, the government always uses security approach in this regard. Supposedly, not so. Especially today, when the world more transparent and more so limitless, almost difficult to pull all of the printing works already in circulation.

Besides, how can ensure that anyone who buys and has forbidden books? How to track and take it back? How compensation mechanism in that regard? Only by an appeal to submit to the authorities, does not automatically guarantee the book will be submitted by the owner.

Moreover, the more forbidden, the more people want to find the book and the more people eager to read it out of curiosity. Might even be a bestseller. Because the ban means promotion. People increasingly want to know exactly what it says.

It would be very inconvenient for the Attorney General's research team, in this case the Security sub-Mass Media, Political Directorate of the Attorney General to have the book then examines who are "threatening national stability, moral damage and discredit the government" if a book marketed by direct selling, Door to door. Not to mention if, for example, the author of the book under a pseudonym and did not include the identity of a publisher, want to prosecute anyone?

Therefore, the approach should be used instead of the security side, but the cultural approach. So far, it determines the Attorney who banned a book or not by its own criteria, without openly with the author.

In this case, pull up the book New Brother, How to Explain Sex to Son Dipl.ing.Swanie Gunawan results translation edited by Prof. education experts. Dr. Conny Semiawan. Letter Number 012/JA/2/1989 execution from the Supreme Court banned the book comes out, with the pretext of pornography. In fact, according to Conny Semiawan, did the book talk about sex, but his approach is not from the pornography, but from the educational side.

Here it is very obvious that there is no compromise with the author / translator if a book banned by the Government. There was no view, or else a different perspective. Only one opinion.

The question: what causes a book withdrawn from circulation and banned? Apparently, the Attorney General with the clearinghouse member team consisting of permanent body angota Coordination (BIA), Police, Ministry of National Education, Ministry of Religious Affairs, and Depkominfo (first Deppen) already has its own criteria for it.


In the case of withdrawal of the book from circulation, the Attorney General always use Article 27 of Law on the Prosecutor of the Republic of Indonesia, which among other things mentioned, "In the field of public order and tranquility, prosecutors helped organize activities: security printed matter."

Therefore, disturbing public tranquility into a noose that can drag a writer accused of breaking the law, norms, and laws and regulations. Moreover, if the book contains elements that can be associated with spreading hatred and slander, no mercy, except it would muzzled.

Similarly, in accordance with MPRS No. XXV/MPRS/1966, the books contain and propagate the teachings of Marxism and Leninism was banned in Indonesia, even for scientific study. Until now, the provision was still not revoked, even though communism has disintegrated and the Soviet Union, where the origin of Leninism, has been shattered into their own country.

Except for particulars that struck the area of ethnicity, religion, race, and between groups (SARA) as the book Sin and Atonement in Islam and Christianity (1991), Muslim attitudes toward the Pancasila (1987), or the Ritual Haram jahilliyah (1988), scientific books prosecutors' offices may have a direct dialogue with the author. For example, book New Brother. Security is often only looked at the outside only, without examining whether the true contents of the book as alleged. Maybe, just looking for cases.

Still lucky to press for a warning / reprimand the first, second, and third (warning) before the verdict Bredel dropped. Uncompromising book, so forbidden, then quickly withdrawn from circulation. There was no prior warning.

Similarly, political books and questioning the status quo of the Government, immediately withdrawn. Call it as an example Menuntut Janji Orde Baru (1987), Who's Actually Doing coup against the government of President Sukarno (1987), Regulation bureaucratic Military Regime: The Case of Indonesia (1988), and Fighting for Democracy (1990).

Not surprisingly, especially the New Order era, almost every year in our country there are only books banned and withdrawn from circulation. And do not be surprised to know that during the period 1987-1997, has 70 books and printed by the government's declared "unlawful" to be consumed in Indonesia. Plus the last five books, two of this decade nearly a hundred books banned and declared unlawful read in Indonesia.

Banning books, in fact, not a monopoly of developed countries, including Indonesia. Developed countries like the United States was still doing the same thing. However, in developed countries that ban is always accompanied by a plausible argument. Supposedly, Government to do so.

Post-New Order, and during the Reformation, was rarely heard by the government ban the book. However, sweeping in bookstores and distributors who distribute certain products are considered "attacking", still frequently occur. In addition, there was also a terror on the publisher to publish certain works that are considered "left", or radical.

Essentially, the same actually! Tricks government scare people. This is equivalent to the words of the emperor Nero, "Let them (the people) hate, so long as fear!) –orderint dum metuant!

Is this a sign, soon came the neo-New Order?
***

Book Translation in Indonesia: Bad but Teak Board

Teak (tectonia grandis), one of the best timber species, other than meranti and metal-wood. At worst boards of teak, is still better than other wood. Because of that, appears the phrase, "Bad but teak board."

This is very fitting metaphor for the translation of books in our country. As bad as any discussion over the translation of the book, judging from the transfer of science and technology, is still better than if nothing at all. At a minimum, translation books that have been translated into Indonesian basic idea can be captured. Staying developed. Then adapted to the context of Indonesia.

In fact, efforts to boost the quality of translation, had often done. Countless have had several seminars on the translation of the book was held.

However, this was not sufficient to unravel all the tangled problems of translation of the book in Indonesia. In fact, the seminar organized Development Advisory Board of the National Book results have also appeared. All leads to the conclusion, many obstacles experienced by the translation of books in the country. And to solve the problem, it is required serious efforts and holistic.

If you want to traced, a series of problems facing not just about low ability translator, fees, copyright, royalties, and the accuracy of selecting books to be translated. But also about various things related, such as interest in reading, expensive raw materials (production of books) is still low purchasing power, and a number of other supply chain problems.

Problems in the Indonesian translation of the book actually deserves to be one of the main agenda of the Ministry of National Education. Why? For the translation of business if judging from the point of transfer of science and technology, market competition, and the nature of capital can be classified as a unique industry. Therefore, in the way of processing business also must take into account the translation of the rules of a company with a unique business law.

After all this, anywhere in the world, the publishing world (including the translation of the book) is always associated with the problem of cultural products. Publisher of books, including the translator, because it was as a driver of community culture.

Maybe in the book industry does not necessarily benefit can obtained a hurry. Because, in the midst of a civilized community environment that is, the business originated (produced) and ends (consumption). How big is the scale and the turnover of a book industry, it is closely related to the carrying capacity of society as the main pillar of support.

Multidimensional
Translation of the problem raised in Indonesia, should be limited to actual subject matter: we talk in terms anywhere, because this time the translation of the book moves at a multidimensional process.

Translation of the book can be viewed as a commodity, product graphics, educational technology products, or products information and technology. World translation of the book in this discussion is seen as "merchandise." Thus, translation of the book chain from the point of business.

Unfortunately, until now, has not conducted comprehensive research experienced by publishers in Indonesia. In contrast to the press, industry less the book made the object of scientific study and then look for appropriate solutions.

A simple search, but simply means that, on the world of publishing books in the country is ever conducted by the Association of Indonesian Publishers (Ikapi). However, "research" is only the range of two things - what may be called as yet essential issues concerning the accounting for interest in reading - namely:
(1) Analysis of interest in reading quality books and attractive, and
(2) What are the efforts that must be done to increase interest in reading in Indonesia.
Interest in reading search results conducted in Indonesia Ikapi, sent to the Government. Drafting team concluded, there is a correlation with the interest in reading books of purchasing power. However, also recognized, the amount of interest in reading does not necessarily guarantee the products sold.

However, after that, there was no follow-up. A good report said, remained stored in the drawer. Instead of melting, the issue became more and more frozen and stone. Hard. Increasingly large, making it difficult to solve.

Visit golden age
Research and conducted searches Ikapi had not revealed a problem in translation of Indonesia. Brief survey of the translation of books in general in Indonesia showed, in 1973 may be cited as an important milestone translation of the rise of the world in Indonesia.

According to the magazine notes Prisma (Prisma, May 1987) flow of funds more than Rp58 billion from a special Presidential Instruction to purchase reading materials of children, whether or not the translation. The books were distributed to all primary schools in Indonesia.

Since then, the new round of translation of books in our country then just begun. The Government, through Departemen Pendidikkan dan Kebudayaan bought as many as 1958 titles (from 1973-1987) with details of 197,078,408 copies of the book. Then, between the years 1979-1987, submitted again as many as 16,750 titles of books into the project. But, the number of votes eligible to purchase only the title of 8448 only.

Although since 1973 has created a fresh climate, but 1986 seems to be the beginning of the golden age of translation of the book in Indonesia. Successful translation of the book Dead Russian way of laughter with an effort initiated by the publisher Grafitipers, a follow-up product (me too product) by another publisher.

Imagine! The book's humor, in less than a year, reprinted four times. And do not forget, not even bear circulation responsibility, all 80,000 copies printed. Achievement of this extraordinary clicking sound invitedd admiration of all parties, because at that time that the book best-seller in the category of behavior is marketed as much 7.500/enam months.

Not surprisingly, since 1986 the same year, bookstores (and some five feet) is dominated by translation books. After the boom burst Grafitipers thrown on the market, followed by similar products, of course, with the golden touch and distinctive. Some examples of Mystery Mountain Monster, Three Investigators series, Musashi VII, and the suggestion of Man.

The competition between publishers and the more sharply. International book fair (Frankfurt Book Fair, Germany, for adult books and children's books in Bologna, Italy) thus becomes very significant. Vice publishers who were sent to the exhibition, as well as copyrights held businesses with a variety of publishers in the world. That's where the event occurred purchase transaction to buy copyrights.

The books published in Indonesia is not only translated the book of humor and fiction only. In addition to children's books (some translated books Enyd Bylton) there are also books for adults (Agatha Christie).

In fact, books like Spy Catcher translation published by grants also very popular. This book is in his own native country, England, has caused a political controversy that invite the intervention of Margaret Thatcher - while still the Prime Minister, to ban books published by Heinemann, who is domiciled in Australia.

On the other hand, there are foreign books in his native land classified "old", translated into Indonesian, and sells. Just ask for it is the example of Machiavelli's book, The Lord (published PT Gramedia).

The book actually had adapted in 1953. Perhaps due to the political winds before the 1987 elections, the book that political motives were published again. Whereas, The Lord is the result of long work, four centuries ago, and translated into many languages in the world.

In addition, who was also sold, were translated books comic. Comic translation by Pustaka Sinar Harapan largest revenue contribution during the year 1987-1988 series such as Valhalla, Asterik, Johny Goodbye, or Gnuff.

Later, also ruled the translation from Japanese comics, such as the series was thrown into the market by the publisher Konputindo Elex Media, namely the series 1-6 Temples Yomiku Igarasi essays and Kyoko Mizuki. According to "insiders" Temples series sold 120,000 copies less than a period of six months.

Given the cost of producing the current publication of the book, the translation of foreign business is the cheapest option in terms of cost structure. Because, except for reducing the burden publisher, publishing translations of the book was not as high as the risks if the book is not a translation.

With translations published book, a publisher at most the cost of an interpreter (ranging between 5-7%), with the details of the cost as follows: One sheet of quarto translation Rp7.500-paid 10,000 and one sheet folio Rp11.000. Direct production costs that can not be called cheap enough, indeed.

In contrast, the translation fee set by the Association of Indonesian Translators (HPI) compared with the details on paper, is quite expensive.

In fact, often resolve HPI can not be met in the field. It often happens, the process of translation made the book a "bargain", which came out as the winner is the owner of capital.

Understandably, recent accumulating burden of the publisher. In addition to providing the salary of the translators, publishers still bear the obligation to pay taxes, in addition to over-head cost (20%); of all, if In total could reach 40-50%.
Such burden by the publishers felt so suffocating, so Ikapi never shout berhemti need government issued the Law Book is conducive, which stimulate the excitement of books industry.

Bad but Teak Board
Besides Harry Potter and science books in general, translation of books in our country almost worse. The problem can not simply just pointed nose translator. Many of the chain of causes, including the high cost of copy right, pre-and postproduction costs, costs of marketing chain, to return.

After all this, the translator is the first person to be responsible. Mengalihbahasa trusted him and had also paid for his services. For that, as well as other professions, the translator should be blamed if something goes wrong later in his work.
Not so obvious error in translation of fiction books. However, a fatal translation error is obvious in nonfiction books. Take for example the following translation, the translation case study books Kahlil Gibran.

No doubt, Gibran pretty phenomenal in our country. Can easily find books Waves song translation, Garden of the Prophet, the Men Beloved, Love Letters on May Zaidah, The Lover, The Pilgrim, The Prophet, The Pralambang, Tear and a Smile, Stage Fana, I-SayapPatah, Love Beauty Silence, the petals of the Soul, Lazarus and his Beloved, sand and foam, Lebanon: The Legend and Tears, as well as other books.

Grasindo was not to be outdone, appeared with captivating design, features a luxurious cover. A rather special and is the latest full biography Gibran, Kahlil Gibran: Man and Poet by Suheil Bushrui and Joe Jenkins. This is the most comprehensive and deep study by experts who conducted two prominent Kahlil Gibran Research and Studies Project. While the other is Love Letters, contains love letters between Gibran and May Ziadah who have reprinted more than two times.

In the meantime, we also saw the works of Gibran published by Fajar Pustaka Baru, Landforms Cultural Foundation, the World Pustaka Jaya. But do not ask the results over the language. On average, because the translators do not understand properly the background, atmosphere, and the context of the birth of Gibran's works; results almost worse.

In Jesus the Son of Man for example, found many fundamental mistakes, and mistakes can not be forgiven. For example, in pantheon of the Greek word meaning: many gods (pan = many, theon = god) is translated as "god Pan" (p. 238).

Another absurdity lies in the translation of names in the gospel, like Jacob Son Zabadi (ie, Jakobus son of Zebedee). Or on page 82 "Saul of Tarsus" which means certainly not King Saul in the Old Testament, but Saul, Paul's name before conversion.
Translation errors, the only surface of the iceberg. Sure, there are many others. This shows, there are still many problems facing the Indonesian publishers.

Although classified as severe, over the language to be called "bad teak plank". The number of Gibran's books published in Indonesia showed the public interest to the works of Gibran high enough. As a small proof of this assumption can be viewed on computer data which is available at Gramedia bookstore in Jakarta. There, the stock recorded book beauty and silence of Love had sold out. While the book Jesus the Son of Man, having a second reprint.

Sloppy translation the books were sold. What if a perfect translation?
***

Lulus tanpa Ijasah, Pintar tanpa Sekolah

Hari-hari ke depan, soal ujian nasional (Unas) kembali jadi isyu hangat. Sebagaimana biasa, selalu terjadi pro dan kontra. Saya tak ingin masuk perangkap dua ekstremes itu. Sebab, saya jauh lebih ekstrem lagi.

Tidak perlu sekolah, yang penting belajar seumur hidup. Tak perlu ujian (nasional), yang penting sekolah.

Lha? Ya, orang jadi pintar bukan karena sekolah, tapi karena belajar terus. Ujian juga tidak perlu, manakala seseorang di dalam proses pembelajaran, menyerapnya 100%. Bukankah ujian hanya diperlukan, manakala apa yang dipelajari sudah lama dan sudah menguap dari otak dan pengetahuan jadi nol kembali?

Sekolah formal memang sudah terlanjur berdiri. Kita jadi terbiasa karena keberadaannya. Jika tidak pernah Plato melembagakan sekolah di hutan Academus, tepi kota Athena, niscaya tak akan ada sekolah formal. Dan kita tidak pernah akan kenal sekolah formal.Kita sekolah dari orang dan lingkungan.

Ini sesuai dengan kata-kata dari empu para empu guru, Ki Hadjar Dewantara, "Setiap orang adalah guru,dan setiap tempat adalah sekolah."

Thomas Alva Edison telah membuktikannya. Penemu paling banyak (konon hasil temuannnya tercatat tak kurang dari 3.000) ini, saking jeniusnya, pernah mendapat tekanan mental luar biasa. Ia lari dari sekolah.

Edison dilahirkan di Milan, Ohio, Amerika Serikat pada 11 Februari 1847. Ia anak ragil dari enam bersaudara. Pada usia tujuh tahun, Edison masuk sekolah. Malang baginya, sebab tak lama mengenyam rasanya sekolah, dia dikeluarkan gurunya. Ini gara-gara sang guru berpendapat, Edison sama sekali tak bisa bersekolah. “Ia tak bisa menyerap pelajaran apa pun dan terlalu goblok,” kilah sang guru.

Hengkang dari sekolah formal, Edison lalu diajarkan menulis, berhitung, dan membaca. Meskipun tidak sekolah, Edison tetap belajar. Ia belajar dibimbing oleh ibunya sendiri. Sang ibulah “guru” utama Edison yang mula-mula menanam benih bahwa untuk menjadi pintar, orang tidak perlu sekolah, tetapi belajar.

Maka Edison belajar. Ia belajar dari buku-buku yang ia baca. Ia lulus, setara bahkan melebihi anak usianya. Pada usia 12 tahun, Edison menjadi penjual koran, kacang, permen, dan kue-kue. Menjadi pedagang asongan ini dilakukannya di kereta api.

Pada usia 15 tahun, Edison menyelamatkan anak kepala stasiun (Pak Sep) yang nyaris tergilas kereta api. Sebagai balas jasa Pak Sep, Edison lalu diajarkan cara-cara mengirimkan telegram. Berangkat dari bekal pengetetahuan inilah nantinya Edison termasyhur, karena di kemudian hari ia berhasil membuat peralatan mesin cetak telegrafis.

Ilmuwan dan penemu lain, Albert Einstein (1879-1955) juga punya masa kecil yang boleh dibilang tidak nyaman. Tatkala anak seusianya sudah mulai dapat bicara, Einstein malah belum sanggup mengucap sepatah kata pun. Orang lalu menyangka, dia mengalami kelainan. Anak seperti itu pasti berkemampuan terbelakang!

Pada usia lima tahun, Einstein diberikan oleh ayahnya sebuah kompas. Ia merasa heran, mengapa jarum kompas tetap menunjuk kea rah utara, meski diputar ke arah mana pun.

Ketika sekolah di SD, Einstein sama sekali bukan anak yang menonjol. Sebagaimana Newton dan Edison, ia bahkan digolongkan ke dalam bilangan “anak yang bodoh”. Ia kurang suka pada disiplin sekolah yang keras. Ia benci akan pelajaran hapalan, seperti: sejarah, geografi, dan bahasa. Kesukaannya ialah ilmu pasti, seperti fisika dan matematika, terutama teori. Karena itu, para guru menganggap Einstein sebagai anak yang pemalu, bodoh, malas belajar, dan suka melanggar tata tertib.

Lantaran hanya menyukai pelajaran matematika dan fisika, Einstein melewati bangku SMP tanpa mengantongi ijasah. Ia bahkan tidak lulus SMP. Tatkala hendak menempuh ujian masuk perguruan tinggi, ia tak lulus. Pria beralis dan berkumis lebat ini baru lulus, setelah mengikuti tes masuk pergurun tinggi untuk kedua kalinya. Ia diterima di Institut Politeknik di Zürich, Swiss.

Meski dilihat dari segi prestasi belajar Einstein tidaklah menonjol, yang patut dicatat dari dirinya ialah bahwa yang bersangkutan sangat tekun dan suka membaca. Pada tahun 1905, ketika berusia 26 tahun, ia menemukan teori relativitas khusus. Baru tahun 1916, Einstein menemukan teori relativitas umum.
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Hikmah apa yang bisa kita petik dari kedua penemu? Banyak, banyak sekali. Sering orang supercerdas salah diidentifikasi dan salah dimengerti. Dikira terbelakang lantaran mereka aneh, namun sebenarnya mereka pandai bukan main.

Kalau boleh diintisarikan, yang paling pokok barangkali sebagaimana judul tulisan ini. Ya, itulah yang terpenting! Kita sudah telanjur masuk ke dalam jargon, bahwa sekolah di zaman sekarang bagai sudah suatu keharusan. Hampir semua orang menyekolahkan anaknya dan bersekolah di sekolah formal, tapi mereka tidak terpelajar. Tabiat, tutur kata, tindakan mereka tidak mencerminkan orang terpelajar. Mereka lulus sekolah, tapi tidak lulus dalam hidup. Mereka menamatkan sekolah formal, tapi gagal dalam pendidikan dalam arti luas.

Bukan berarti saya menentang sekolah formal. Sama sekali tidak! Sekolah formal banyak sekali jasanya. Hanya yang mau ditonjolkan dengan contoh Edison dan Einstein ialah sikap mental orang terpelajar. Begitulah seharusnya. Bukankah banyak orang, sebagaimana juga Edison dan Einstein, menjadi pintar bukan karena sekolah, tapi karena bersekolah. Sebab, sebagaimana dikatakan empu para pendidik Ki Hadjar Dwantara, “Sekolah adalah semua tempat dan guru ialah setiap orang.”

Maka bersekolah dan menjadi terpelajar tidak harus melalui sekolah formal. Banyak insinyur lulusan ITB dan IPB tidak bekerja di pabrik dan industri, mereka menjadi pebisnis karena bersekolah di luar jalur pendidikan formal. Banyak pula wartawan dan redaktur di tanah air bukan jebolan sekolah jurnalistik dan komunikasi.
Di Amerika Serikat, para top executives perusahaan ialah para cerdik cendikia. Tapi pemilik perusahaan tempat mereka bekerja adalah orang yang drop out, tidak tamat sekolah.

Di Indonesia juga hampir sama. Sebut saja Om Liem, Probosutedjo, atau Prajogo Pangestu. Apakah mereka mengantongi ijasah MBA? Tidak! Tapi kepiawaian mereka dalam manajemen dan bisnis, melebihi seorang jebolan Harvard University.

Dengan kata lain, mereka lulus dalam sekolah kehidupan. Mereka ditempa, digodok, dan kuliah dalam universitas bernama dunia nyata. Mereka terampil bukan karena sekolah, tapi karena belajar!
Dan jenius atau kecerdasan? Ia hanya ada dalam potensi –in potentia. Kalau tidak bisa digali dan diangkat ke permukaan, sama saja bohong.

Karena itu, tugas guru, orang tua, dan siapa saja ialah menggali dan mengangkat ke permukaan semua potensi anak.

Inilah hakikat pendidikan. Barangkali caranya tidak selalu formal, bisa juga informal. Ketika proses angkat-mengangkat potensi sedang berjalan, memang benar apa yang dikatakan seorang tokoh bijaksana, “Seorang murid tidak melebihi gurunya.” Namun, ketika proses itu telah selesai, dan sang murid sudah tergali semua kemampuannya, ia akan meninggalkan jauh kemampuan gurunya.

Di sana sang guru boleh merasa bahwa tugasnya sudah purna. Pendidikan telah usai. Ia boleh mati karena sudah puas menyaksikan sang murid berhasil. Proses pendidikan telah selesai. Sekolah sudah tamat. Sebab pendidikan berakhir sampai akhir hayat.
 
Tentu sudah banyak guru yang sudah menghayati profesi dan panggilannya. Bukankah kebahagiaan guru cuma ini: bahagia menyaksikan muridnya berhasil? Guru akan bahagia, jika bisa membuat orang lain bahagia. Pasti!

Tangkuban Prahu: Objek Wisata yang Menebar Sejuta Pesona

Menyebut Tangkuban Prahu, ingatan langsung terpanah pada kisah kasih Sangkuriang-Dayang Sumbi. Sebuah legenda penuh misteri yang coba menjelaskan perahu terbalik separuh-jadi. Dan kini, perahu separuh-jadi itu menjelma menjadi kawah gunung berapi yang menebar sejuta pesona. Berketinggian 2.076 di atas permukaan laut, menjulang di atas bumi Priangan.

Syahdan, Sangkuriang, pemuda yang tinggal di lereng pegunungan di Kabupaten Subang, jatuh cinta pada wanita molek bernama Dayang Sumbi. Sayang, kisah kasih dua anak manusia itu harus berujung tragis.

Dayang Sumbi harus segera menghentikan petualangan cinta pemuda yang sempat jatuh dalam pelukannya. Setelah melihat tanda luka di kepala pemuda itu, Dayang Sumbi langsung mafhum. Bahwa pria yang tumbuh dewasa itu pernah keluar dari rahimnya.

Namun, Dayang Sumbi tak ingin menyakiti sang pemuda dengan menampik cintanya mentah-mentah. Baiklah. Ia punya akal. Ia minta mas kawin, sesuatu yang musykil untuk dilakukan. Ia ingin dalam waktu semalam, pemuda itu memberinya sebuah perahu besar buah tangan dan kucuran keringatnya sendiri.

Lereng Tangkuban Prahu yang terjal dan curam. Simbol cinta Sangkuriang-Dayang Sumbi yang juga terjal dan curam, penuh lika liku dan sarat gelora cinta membara.

Tak dinyana, dalam sekejap, pembuatan perahu hampir rampung. Hari masih gelap. Belum ada tanda-tanda cahaya merekah di garis langit ufuk timur. Jika perahu jadi sebelum menyingsing fajar, bisa celaka. Maka Dayang Sumbi harus segera memutar otak. Apa akal?

Setelah semakin terdesak, akhirnya muncul ide padanya. Dayang Sumbi menyuruh penduduk membunyikan kentongan sebelum fajar menyingsing. Dengan begitu, ia menggagalkan rencana Sangkuriang yang tengah mengerjakan perahu bersar untuknya sebagai syarat sebelum matahari terbit. Itulah syarat yang diminta Dayang Sumbi sebagai bukti Sangkuriang benar hendak meminangnya.

Upaya Dayang Sumbi berhasil. Perahu besar yang disiapkan Sangkuriang untuk kekasihnya tidak pernah jadi kenyataan. Perahu belum juga rampung sebelum fajar menyingsing dan matahari terbit di ufuk timur. Sementara bunyi kentongan bertalu-talu. Ditingkah oleh kokok ayam sahut-sahutan menyongsong pagi.

Perahu Sangkuriang tidak selesai pada waktu yang ditetapkan. Karena belum selesai maka bentuk perahu itu terbalik. Lama kelamaan perahu berubah bentuk menjadi kawah gunung berapi. Itulah kawah Gunung Tangkuban Prahu.

Pemandangan sekitar selalu dislimuti kabut, namun panorama tetap menawan.

Kebanggan Jawa Barat
Kini kawah gunung berapi yang berketinggian 2.076 meter di atas permukaan laut ini jadi objek wisata menarik kebanggan masyarakat Jawa Barat. Selain berhawa sejuk, tanahnya juga subur. Jarang menyaksikan daerah ini tidak diselimuti oleh kabut. Meski demikian, kabut tipis tidak mengahalangi mata memandang keindahan sekitar.

Alam sekitar penuh dengan lahan luas membentang, subur makmur, aman sentosa. Sangat cocok untuk pertanian. Demikian suburnya, sehingga bumi Parahiyangan ini menggoda Abraham van Riebek, seorang warga Belanda, menanam kopi.

Ialah warga kulit putih untuk pertama kali tercatat sebagai pendaki Gunung Tangkuban Prahu. Sekaligus melakukan ekspedisi dalam rangka menyelidiri kemungkinan lokasi sekitar dapat dijadikan onderneming (perkebunan kopi besar-besaran ). Pendakian yang membahayakan itu terjadi tahun 1713, tatkala Riebek tewas dalam pendakian. Ia mengembuskan napas terakhir dalam perjalanan kembali.

Toh bukan Riebek semata bule yang rela mati dalam “pelukan” perut bumi Tangkuban Prahu. Franz Wilhem Junghun, pakar botani dan pecinta alam keturunan Jerman pun tercatat sebagai petualang yang pertama mati di tanah Priangan. Ialah yang berjasa membudayakan tanaman kina di tanah Priangan, tanaman obat yang kemudian menghebohkan lantaran terbukti dapat menyembuhkan penyakit malaria.

Selain kina, tanaman yang tumbuh subur di lereng-lereng Gunung Tangkuban Prahu ialah kembang kol, sawi, wortel, tomat, lobak, dan sebagainya. Hasil pertanian dijual ke kota, atau langsung dibeli oleh pengunjung di tempat.

Meski semenjak abad 17 Tangkuban Prahu sudah kesohor, jalanan menuju objek wisata baru dibuka pada 1906. Itu pun bukan atas biaya sendiri.

Atas prakarsa Bandoeng Vooruit, sebuah organisasi Belanda yang bertujuan membantu dan mendampingi pemerintah membangun Bandung, khususnya pembangunan sektor wisata, jalanan menuju Tangkuban Prabu lantas diretas. Belanda memang dikenal sebagai bangsa penjajah di Nusantara. Namun, jasanya juga ada. Misalnya, Belanda membangun jalan kereta api, jalan raya, dan memberi perhatian pada sektor pariwisata.

Sepuluh kawah
Tangkuban Prahu sesungguhnya menyimpan sepuluh kawah, besar kecil. Kawah-kawah yang menarik antara lain Kawah Ratu, Kawah Upas, Kawah Baru, Kawah Jurig, dan Kawah Domas. Ditengarai kawah-kawah itu terbentuk akibat letusan Gunung Tangkuban Prahu yang terjadi tahun 1846, 1887, 1910, 1926, dan 1929.

Salah satu kawah Tangkuban Prahu.

Kawah-kawah tersebut terletak di perbatasan antara Kabupaten Bandung dan Kabupaten Subang. Objek wisata ini boleh dikatakan cukup mudah dicapai melalui jalan darat, dapat menggunakan berbagai jenis kendaraan, baik roda dua maupun roda empat. Terserah mau pilih jalan mana, yang jelas, untuk menjangkau lokasi tersedia banyak alternatif. Bisa lewat jalur Bandung, Cimahi, atau Subang. Tidak akan sesat, sebab semua jalan itu berakhir di Tangkuban Prahu.

Selain mudah dicapai, biaya masuk ke objek wisata terbilang murah meriah. Setiap kepala orang dewasa dipungut Rp500,00. Sedangkan untuk mobil pribadi dikenakan biaya Rp2.500,00. Jika mengendarai mobil pribadi waspadalah! Sebab jalan yang dilalui berkelok dan curam.

Beberapa ratus meter sebelum mencapai lokasi, di kiri dan kanan jalan, Anda menyaksikan berbagai barang dagangan dan cindera mata. Mulai dari wayang golek, kaos olong dan sweeter bertuliskan “Tangkuban Prahu”, topi, sayur mayur, dan aneka dagangan lainnya.

Yang terasa khas adalah bau belerang yang selalu siap menyambut kedatangan setiap tamu. Bagi Anda yang mengidap penyakit kulit, belerang dapat dibeli atau bisa mengambil sendiri, asalkan sudah menyiapkan wadahnya.

Kawah Ratu adalah kawah paling awal dilalui. Dari sana, naiklah hingga Stasiun Geologi, stasiun pengawas gunung berapi. Letaknya di bagian atas punggung gunung berapi.

Jika Anda punya nyali, dari lokasi ini ambillah jalan menuju ke Kawah Domas. Kawah paling menarik lantaran masih aktif dan selalu mengeluarkan asap belerang. Yang terasa khas ialah dari Kawah Domas dibuatkan jalan setapak pagi pejalan kaki sepanjang dua kilometer hingga pintu gerbang.

Pesona lain Tangkuban Prahu ialah sumber airnya yang bening dan berkualitas tinggi sebagai air minum. Namun, penting dicamkan, tidak setiap sumber air di sini dapat diminum. Sumber air Sakrasaat misalnya, sama sekali tidak patut untuk diminum. Ini karena airnya mengandung yodium dan sulfur tinggi sehingga berbahaya untuk dikonsumsi.

Perahu buah tangan Sangkuriang memang tak sempat jadi. Namun, justru di balik legenda itu ia meninggalkan misteri sekaligus pesona. Kini perahu tak-jadi itu justru menarik dan jadi objek wisata. Tiap kali mata terpanah ke situ, ingatan kembali tertuju pada kisah asmara terlarang dua anak manusia.

Ya, misteri Tangkuban Prahu tak pernah benar-benar terkuak. Selalu ada saja sisa-sisa celah rahasia yang butuh untuk disingkap. Senantiasa ada sisi gulita dari objek wisata yang tak pernah bisa diungkap hanya lewat tatapan mata...
- R. Masri Sareb Putra dalam Tamasya.
***
Feature, atau travel writing ini, boleh dikutip asalkan menyebut sumber dan nama penulis. Kecuali untuk kepentingan bisnis harus dengan izin tertulis.

阿卜杜勒拉赫曼瓦希德总统和印尼华人

瓦希德难忘的庆祝活动，欢迎秋季Ilmek 2月14日，2010年。他是印尼华人被确定为国定假日Ilmek，并让中国在印尼使用的符号解放者。他还取消政治耻辱感和提高中国的国家政治舞台。

瓦希德时代之后，在中国的许多这样摄政和市长。即使是一个华裔成为西加里曼丹省副省长。不能，这项服务瓦希德。瓦希德是华裔？

我个人非常熟悉格斯（其中寄宿“兄弟”）持续时间（瓦希德缩写）学校的友好问候。 1998年，在收集了从努民族觉醒书籍资料，我到他家，在Ciganjur。

“他是谁外面？”他问他的私人助理。

“人们格拉梅迪亚出版社，格斯。's的承诺像采访。”

“让直的！”瓦希德说，没有附加条件。

我什至在家里设置脚下是对努创始人的孙子。当时，格斯出生诞生了努党，民族觉醒党。

这两个从在子宫的努时间出生的缔约国。像鸡，后者于两个：一个鸡蛋和其他亨泽。 “拉，蛋白激酶的蛋，”瓦希德说，让我们咯咯.....

在常设开始，我感到非常接近蛋白激酶官员，包括总主席马图里阿卜杜勒贾利尔。我的朋友，我叫努抱负，以及同情者nahdliyin。正确的！那是因为我欣赏怒江，特别是ukhuwah或拉丁词兄弟（兄弟真）的哲学。

现在，战士又回到了博爱khittah（不是1926年，但造物者），所有的生命的起源。在用尽了的宗班，12月在18:45 30次系列，瓦希德永远闭上眼睛。

很难描述了瓦希德的数字。随着apatah他是怎样？

也许最合适的闭卷。前端后盖显现出来。然后，说谎和赤裸裸的在我们面前。然而，无法阅读，更遑论了解的全部内容。

总是有新的想法就扔。此外，这个构想往往望而却步。没有风暴没有下雨，他立即向受害者道歉G30S/PKI的“diganyang和边缘化的”新秩序，目的是消除瓦希德技术咨询MPRS号。 1966年，该法禁止理解马克思主义和共产主义的教授有25名在印尼传播。

当投掷的想法，当然瓦希德是不是在开玩笑。作为努前任主席，以及公民nahdliyin，从标签的“共产主义和PKI瓦希德的权利”的感觉。

Karuan它，密封新秩序的建立和执政立刻成为政治耻辱。谁也不会sealiran和对面的新秩序，直接digasak。由于对政府的行动是叛国。和剧情工程刚刚做了PKI的。

瓦希德知识渊博，报复，政治怨掩埋，而不是出现至今，到现在为止仍然强劲。像风，复仇的形式是不可见的。然而，它的存在可以被视为。

例如，群众情绪这么容易，所以容易燃烧人们犯下的无政府状态。如果种子是不是报复，也不可能这么容易引发骚乱，最后爆发。不经常，对大规模动乱升级。我们不知道匪徒的原因，除了：政治的不满。

政治报复就没有结束，如果不原谅。回覆回覆不会达到最后的字，如果一方不让步。在这种情况下，瓦希德决心咨询MPRS第撤销。 XXV/1966。因此，咨询方案制定后，充满政治收费。双方外交政策的考虑，和国外。

范围内的技术咨询人协的诞生
技术咨询方案的出现，人协XXV/1966脱离上下文。当时，在两个区块：东方和西方世界的分裂。东方集团，由苏联共产主义倾向，领导。与此同时，西方集团由美国领导。

在许多方面，包括寻求海外的影响力，这两个竞争块。通常，竞争是如此尖锐，使冲突双方的思想和身体，不能回避的。

巧合的是，60年代初，印尼是一个国家，共产主义盛行。当然，美国人的担心，作为一个有影响力的亚洲地区，印尼的朋友，否则将与东欧集团国家。因此，有没有其他办法，除了攻击现有的关于公匙基建的麻烦之前，美国的政党组织的政治主唱。

但是，为何在印尼PKI的失败？答案可能不会是黑色和白色。许多研究和理论，试图解释。其中之一，该研究议员。欧莱托恩基斯特的瑞典乌普萨拉大学。

据他说，在印度尼西亚运用马克思主义的理论是错误政务司司长艾地。刀进行PKI的社会分析，当时，不够锐利。公钥基础设施不太清楚，人民（无产阶级）质量有90％支持。托恩基斯特研究了在印度尼西亚的共产主义的失败，在第三世界共产主义，在印度尼西亚销毁PKI的这本书收集的困境。

虽然Kathhy卡达涅，国家新闻社记者谁了从图书馆直接获得林登楼约翰逊，通信berdasarkaan美国大使馆和美国中央情报局在1963至1968年在雅加达说，不能否认中情局是G30S/PKI知识产权演员之一。中情局故意使用了由总公匙基建安理会发表问题的势头。对垄断的公匙基建本身的目标。另外，通过它，希望在东西方对抗，以赢得美国很快。

所以，上述研究中，与军队中央情报局bersekutulah，以努力消除PKI的。这样，以浅色。这则广告的目的是“我们的当地军队的朋友”，由中央情报局发出的秘密文件。

在印尼，在20世纪60年代共产主义的存在，足以引起恐慌的西方阵营。当时，公匙基建记录作为亚洲最古老的政党。当党的45周年在雅加达举行的1965年，估计共党员300万人。有了这个数额，党PKI的迹象，因为第三大共产党在世界上。商业纠纷不包括印度尼西亚（BTI的公匙基建），成员不少于7万美元。

所以，马克思和共产主义的拒绝？
卡尔马克思的共产主义dedengkot，早已远去了。他于3月17日，1883年。没有多少，只有11人有时间去参加葬礼。在资本论著名作家的尸体中规定的高门墓地，在伦敦的城市。

11个参加者是谁在马克思的葬礼目前弗里德里希恩格尔之一是，学生。合计，师生开发出了共产党宣言。有趣的是，在致悼词（讲话导致死亡），卡尔马克思，恩格斯说：“名字，思想和你的工作永远不会死！”

可以，时间恩格尔的话似乎过高。但事实证明，几乎所有的政治主唱和马克思的影响20世纪世界领先的数字。说它斯大林，列宁，毛泽东，卡斯特罗和切格瓦拉，承认与否，吸收和理解马克思，他们自称是马克思主义者。毫无疑问，一半地球上人类认识到作为一个马克思指导和灵感。

神奇，一名犹太男子5月出生berjambang密5 1818年它能够说服人数以亿计，包括人类在内的印度尼西亚。什么是马克思的魅力，扩散到他的教诲？为什么是马克思主义的思想，共产主义有趣吗？

也许是马克思回答是解决方案的一部分，当时许多人。马克思住在当时，许多国家在政治制度，坚持极权主义意识形态。当局这样做，对他的人民和任意行为。

同时，宗教作为一种对上帝legitimator权威的一种手段或人类的道路。其实，不应该对宗教的功能。相反，宗教功能，而不是作为一个解放者，并警告当局始终在正确的（先知）。

正如一位谁下成长起来的，从马克思基层，（直到他去世马克思没有一个明确的国籍），失望。他看到发生的另一名男子对人的剥削。工人要求增加工资。类到处发生冲突，仿佛无穷无尽的。

所有这一切的罪魁祸首当然，社会不公正现象。课堂浸[erlakukan最无辜的是老百姓。这就是为什么马克思要在没有阶级的社会。他希望群众或无产阶级（从Proles =人）摆脱统治者的范围，像一堵墙。

马克思所言，人们仍然是其他压迫者（暴君）。而且由于压迫继续下去，那么上帝透露什么。格言：“上帝死了，”谁来到filsut Nietze，由于马克思的社会意义。

当与一的比例和冷静的头脑扫描，其实是很有意思的马克思主义的思想，与共产党宣言。在共产主义国家，马克思的一个平等的社会主义社会的梦想通过激进的社会变革之后（彻底）革命。这就是为什么，这个想法很有趣，尤其是对那些不能等待谁对社会变革和焦虑的公众，。

毫不奇怪，在独立的最初几年，直到20世纪60年代，马克思的思想，在印度尼西亚disemaikan可以说是蓬勃发展。苏加诺总统在外交，一个朋友与东欧集团国家（共产党），其中包括与中华人民共和国的良好关系，很多的领导人。他甚至成立了雅加达，北京轴。

苏加诺是一个革命性的。他立即站了人，与其他发达国家一致。在努力实现的想法，也许只有看苏加诺公钥基础设施能够支持的梦想。军事机构将不会得到支持，因为士兵antirevolusioner。

正如人们经常声称，苏加诺是不是马克思主义者，也不是共产主义。在反射，公钥基础设施cumalah“朋友”，并与他们一起走对印尼的强大和独立的人。现在这个词，对民间社会。苏加诺是错误的想法呢？如果你看错了，也许是因为他拥抱公匙基建。

如果任何人的错，什么是应该受到谴责的马克思主义，共产主义，或PKI？由于共产党人拒绝上帝的存在？不，正如马克思主义指出，继续承认上帝的存在，而是因为它仍然发生暴政，那么上帝已宣布死亡。上帝将生活，在马克思主义的概念，共产主义，如果暴政是不存在了。难道我们都希望能够抵抗暴政？

在印尼共产党人必须驱逐反复PKI的反抗？坑的，有很多版本。观念已经过头masyakarat对共产党人，谁自从荷兰期间往往被认为是制造麻烦，故意不坏呼出和建造的对手？是背后的公匙基建破坏的名字没有其他干预对立的阵营，如青年贫民，神经免疫，或安索尔的努谁也提醒自己，？术语“komunistofobi”可能不足以解释，真正发生在当时群体之间的相互猜疑。

是否有其他原因，以消除公钥基础设施？由于肇事者perstiwa叛国，G30S/PKI？正如已经说过，科学的研究仍然处于打开其他的可能性 - 除了一个演员的消费物价指数的流血事件。

正因为如此，从分析和政治眼镜看到，标签“共产主义”和“公钥基础设施”实际上是耻辱，当局动用他的政治对手。对于太多的例子。在该命令，例如，由于公匙基建屠杀数百万人的标签。

瓦希德，目前约以消除政治歧视。通过剥夺咨询MPRS XXV/1966，指完成屠宰的合法性，政治对手任意。

瓦希德不想重复过去的痛苦经历。他绝对相信。政治耻辱感是一个在这个国家实现民族和解的主要障碍。

再见，民主活动分子和民族和解的战士。您的报酬在天堂！

When A Rented House Was Gone (short story)

by: R. Masri Sareb Putra

Dusk slowly falling in the arms of the night. Quiet surrounding. Crickets sound like a vibrating guitar strings. Made more soluble in the natural rhythm in the night.

Slowly I got up. I opened a house shutters. Creating moonlight night had visited.

I looked at Irine, my wife. He slept soundly. While I do not feel a shred of drowsiness.

Encouraged desire to imitate the ancient poets of China, I took a pen and scrap paper. Want light I turned shiny yellow ball that night clouds into the language of poetry. But no! Because the night so crawl up. Were my thoughts wander back in time ten years ago....

My love for the first and last on the beauty Irine purest soul. Although the first probably love it as if it was just a coincidence.

Because flooded with fan letters as before. Ah, this is impossible. Where's my responsibility as a husband and father? This is against my heart.
***

This afternoon I met an old acquaintance. I almost forgot who he was. He is the son Mr. Budiman who struggled to help you enter high school where I taught three years ago. It turned out that my efforts are not wasted. The child was accepted. Instead, the star that sent students to deepen education in Canada, with the intent to teach after graduation in high school back home.

"This is just an expression of our gratitude to the father." I'm still rang the words of Mr. Budi holding out a white envelope containing the money when he learned that his son had entered high school.

"Aha, Mr. Budiman. Take it back. It should help each other live people. "I gently declined.

I saw a little disappointed too Budiman. It radiated from her face. However, he increasingly urged me to want to accept it. I refused in the same way. So frustrated was the inclusion of the envelope into my pocket.

The conversation had occurred three years ago. And now Mr. Budiman is really present in front of my eyes.

"I heard the rented house a few days will be exhausted," he said.

"E ... uh, true gentleman," I said.

"Well, coincidence. A month ago I bought a new house from the sale of my garden. The house was fairly oke. I want to know, whether Mr. Rony willing to keep the house occupied as well? Would not it?"

Faced with such an offer, I did not immediately answer bias. Dilemma it. Moreover, my heart was filled with compassion for kindness Budiman, virtuous man as the name suggests.

"Why ... why you're silent? I did not ask for rent. As long as the house was preserved, it is more than enough for me. "Mister Budiman there are no strings attached. He meant.

"I'm not going, sir. But must first ask my wife."

When the news that Mr. Budiman offered his house to tell the Irine place, how his face looked happy. His eyes sparkled.

"Oh, God. Thou omniscient God, "thanksgiving burst from the lips Irine. "Bang Rony Pardamean," she said later to me. "We should give thanks to God because we seemed to get a windfall. It's when our rented house was out of his time. Mr. Budiman's house of course beautiful, is not it? "She asked, curious.

Occurred a pity in my heart to hear it. I guess my soul a little torn. Precisely because my wife is not too demanding something I could not give him as a husband.

Irine is to understand how I am. Suddenly I realized that all this was never happy with the material itself. I just gave her a present of two children are cute and sweet. In fact, if only to pursue material Irine he could. Had not she had ever spoken to Bambang, the final level of medical student when I knew him?
***
By Bambang, Irine could live rich. As a "lady doctor", he could have spoiled life. But no. Irine prefer to live as a lady of letters than the lady doctor. Although conscious choices that led to the edge of a mediocre life. However, it was all done semi piece of love. Love and loyalty to me than anything else. I was just a young man who did not have anything, other than a pen skills. In addition to bearing the title as a freshman majoring in literature of a state university.

Only that, the rest does not exist. Irine was so excited I get to finish college and get to work. In fact, the ideals it was just hanging in space, was never accomplished. I dropped out school because of busy looking for additional income teaching a high school. While enjoying the occasional honorarium of short stories and poetry, newspapers published poems capital. However, Irine never complained. This is what makes me even more love her. Moreover, she never once expressed regret marrying me. She resigned to accept life as it is. Receive me like now.

I shivered. I looked at the foot of the western sky. While the wind pushed in through the window cracks. Cold nights. As cold as the hearts that are contemplating this life. Too cold in the room. Blast of pine leaves and wind.

The moon, that had been dancing in the clouds, gradually falling. In the night wore on, I think the more beautiful scenery. Looming pine trees looked elegant in a dimly lit night loomed. Nature makes it a mysterious mute. Or is it nature, was never told about a lie about the reality of human beings?

"No, Rin, nooo!" I groan. But the weather just heard. I do not make a sound, it was just groaning sadly constricted in the throat alone. I'm afraid to wake the sleeping of Irine.

Indeed yesterday afternoon, Mr. Budi after offer to take her home immediately took me to see. The house is good. Broad and beautiful. Quite far from the hustle and bustle of the city.

"I think, here you will be more conducive to produce compositions," said Mr. Budi. "Besides, the means to write a supporting writing career. You see, instead, there lay green fields that could be inspiration? "Mr. Budi assured me that I live in decent homes. I did not answer. But in my heart I said yes.

Soon it seemed to me a quite luxurious home-style Spanish few yards behind. Encouraged desire to know the owner, I immediately asked.

"The house was neat anyone have?" I ventured to ask, just drive to know.
"Oh, it was the home of a doctor!"

"Wow, cool. Apparently, we'll be neighbors with the doctor. A coincidence, if necessary, medical assistance, not to far away. "

"Yes, the doctor was very popular in the community."

"What's his name?"

"Doctor Bambang."

"That's it?"

"In detail, Bambang Eka Budi Susila."

"Bambang Eka Budi Susila?" I do not believe it as his own.

"Yes, as you mentioned."

Mr. Budiman told that Doctor Bambang Eka Budi Susila just returned from service in the interior of Borneo. And the house that now occupies the former home of a businessman who exports and imports now moved to America.

"Apparently Mr. Rony familiar with Bambang Eka Budi Susila?"

I like an electric current. Apparently Mr. Budi see my face change in the water. Wistful face haunts me. Interrupted hope to soon occupy a new rented house.

No. No way I'm going next door to the former doctor's ex-girlfriend Irine. He was so successful. As for me? I failed miserably. Not only failed Irine happy, but particularly because they feel unable to compete materially with Bambang, uh Doctor Bambang.
***

I imagined how melting as a man of my pride in her eyes. Even more in the eyes IRIN, my wife. He could still accept me in this state? Is her love fades? Meanwhile, next door to the eyes of his head to see someone who had the luxury of his application he had hue.

Bambang is not an angel, certainly she was hurt and revenge. It could be done by showing off wealth. Let Irine drooling and eventually regret his decision. Or if necessary to destroy household painstakingly built.

If you want to avoid cracks household, means I have to find a new rental house. But this possibility is impossible. Only three more days of our rented house rent out. We must get ready to leave. Can I seek a place for shelter, even though like a shack? No! The problem is, why I could not find another home if the house has to offer Mr. Budi was't fit my taste or taste my wife?

Without giving certainty to Mr. Budi, I immediately take her home. My reason, maagku disease relapse.

Arriving at home, not the grass Irine remarkably cheerful when I tell you. Her eyes sparkled with hope. Filled with curiosity, she immediately asked, "The house meets health standards you bang?"

"No!" I said curtly. "We can not occupy it."

"Why, why? Is that bad?"

"Not bad, actually too good. But I never want to live there."

I enjoy a cigarette sam soe. Then inhale deeply. Billowing white smoke, curling. How to live like this. Rolling, and then disappeared.

"Is the house near the cemetery?" Irine pressuring again. I was just silent.
"Is there a devil in there?" Irine more whining.

"Shut up!" I snapped at him. Irine crying. I stared out blankly. Vacuum. As I recall, during the eight years of our marriage, this is the first time I snapped Irine. And the problem is only minor. Irine wants to know how the new house and who's going to be our neighbor later. Self-esteem as a man and selfish desires I spilled it. It should not in place. I compete with doctors Bambang, not by Irine, my wife.

That morning I slept late. Of course, because last night contemplating life. Actually, no need to ponder. After all, life is real. But no. In fact, I still feel swayed. Confused!

With unsteady steps I'm going to teach. Expenses for the burden of responsibility as a husband and father more so in the shoulder. However its weight, yet must bear.

Once in school, at work I give him brand bag president. As usual, the kids make a fictional essay. But this time there are additional. They first have to do exam questions last year for subjects Indonesian Language and Literature. Was I wanted to sleep in office. Of course, before that, the principal's permission first.

Once home from school and had just put the bag on the table, Irine greets me.
"Mas Rony, we should move today.

"Today?" I stared. "No way!"

"Why not?" Now I know why you want to stay at home Mr. Budiman. Is not because we're going next door to the doctor Bambang?"

"That's what I worry about!"

"You're worried about something that do not have to think."

"I'm afraid you're tempted fortune!

"I'm married to you not because of what you have, but because I love you."

"I thought you were a woman who easily turned for treasure."

"I'm not a woman so, Ron. I accept what it is. I've been quite happy with our lives. Especially after two hearts we were born, I feel I got everything.

"Forgive me think too much."

"Proverb says, 'you can buy a house not a home.' We were not able to buy a house, but our lives happy. We feel like living in rented house. "

Imperceptibly, a grain of water falling from Irine eyelid. He actually said sincerely.
"But how do you know info that the doctor next door Bambang?"

"This morning I accompanied my wife to Mr. Budi there when you're teaching."

"Seeing the doctor Bambang there?

"Yes."

"And are you sorry?"

"Yes. I'm sorry I just now introduce to you."

I reach her shoulder closer to me. I kissed his forehead. Then down to his thin lips. The smell of her hair still smell like the first time I have had romanced.

Irine reply to my arms with his hands clenched. Her eyes filled with tears. He is still the same. The goddess who never cracked her beauty in a black night.

Outside, the leaves rustling pine coupled with the breeze. Strand by strand wave. Yellow fell, fell to the ground. I grabbed Irine's head. I touched her chin with a wrinkled finger.

Thanks to come from Mr. Blake. When the rented house was gone...

Rite, Ceremony and Festival between the Dayak Etnic

Every religion anywhere on this earth must be complemented by a set of ceremony, better known as the rite. What is meant by the rite? Rite is a ritual, or religious ceremony.

The shape and the formulation of religious ordinances usually vary from each other, depending on the background of a nation's culture. So in this context we will see in the Dayak ethnic religious. Dayak ethnicity has their own rite - their unique - and that directly enter the elements of local culture.


Land area of the field after all the plants are cut and waiting to be burned. In terms Dayak Jangkang called "robant".

Fields that were burned. Fire did not spread to other lands.

The cycle of Dayak cultural and religious ceremonies always starts from the farm. Fields appear after the burn does not spread to land beside him. Dayak people have their own way how to burn the fields.

Brief observations showed, people are often wrong when it comes to commenting on the ceremonies of Dayak etnic as the following quote.
"... in none of these feast there does seem to be any real, reverential, religious worship. It is true food is offered to the spirits, but it is done as the mere Observance of an ancient custom, without any approach to religious Reverence." (Edwin H. Gommes, 1911:209)

If we have the opportunity to live with Dayak ethnic, so the impression we get of the religious ceremonies will be different again.

Procession in the series of farming feast. Paraded doll of the life-leaf is a symbol of life.

Can not be drawn reasoning by saying that shortcuts Dayak ethnic less religious or less in if they are not observed routinely perform religious ceremonies, as - for example the Balinese. The Balinese regularly hold religious ceremonies, by preparing offerings to their gods, whereas not the Dayaks. Dayak people hold religious ceremonies at certain times only and is not done every day.

Dayak etnics believe, in their rite reunited with supernatural powers, one that can be mastered dayak this nature. Thus, we can imagine how great ritual significance in Dayak etnic religious. In other words, we can mention, that the rites for the incorporation of Dayak etnic horizontal order of life (humans) to the system of vertical life (supernatural).

In the ritual, people united by supernatural forces. And if taken very sharp, so obvious that the ritual act which actually contains the symbolic meaning. Religion Dayak etnic here offer a concrete model for the claim of religious experience and continuity of relationships based on supernatural powers, the transformation of charisma into a form of organization, practices and a stable mind.
Animals and plants for the offering.

Religious ritual, which consisted of speeches, signs, chanting, sacred meal, and sacrifice - not in the mean as a practical purpose, since the rite is a symbolic transformation of experiences that can not be expressed exactly by other media.

Hence comes from the primary needs of human beings, it is a rite of spontaneous activity, in the sense that what was born complexity rites of intentions, without realizing it with a purpose. In other words, we can state that rite of none other than the expression, or expression of the attitude "I" to the Transcendent and ritual formalization directing human behavior when faced with a sacred object.

Regarding the function of ritual we may note, that for the group he serves as a means of repetition of the right attitude and sacred religious communities to the sacred object. It was often found on the Dayak ethnic religious and cultural ceremonies set as follows.

Gawai
Gawai (farming feast) is one of the religious ceremony the most important Dayak etnic. This party is usually held after the harvest, as well as a New Year's party of Dayak etnic, which took place between 3-7 days. Not only in western Kalimantan, this course is very popular party, in Borneo, including any empire Malaysia, Gawai is extremely popular.

At every Gawai, in Sarawak, Malaysia, made a public holiday and according to the customs employee at the beginning of the party of Lord Agong always convey holiday greetings to the Dayak community. His name also employees, so the verb begawai.
Pesta Gawai is actually a thanksgiving from Dayak etnic to their gods, because the gods were pleased to give them good fortune.

In the former agricultural land prepared everything necessary for the ceremony. Agricultural tools sprinkled with the blood of the sacrificial animal, with the hope that next year they can still enjoy the same fortune.
At the party must be provided Gawai aimed sacrifices to the gods, accompanied by readings, magic spells. Of thanksgiving addressed specifically to the god of agriculture.

It is interesting to underline the Gawai party is that he not only has a religious aspect only. However, Gawai is also a symbol, which refers to the highest consciousness - which can strengthen their communities - and thus also strengthen their moral community. Gawai party then it is also social action and religious actions.

From the social aspect, Gawai is a facility where young people usually Dayak couple knew each other, marked by nyidok event.

Is an opportunity Nyidok young man/woman of the Dayak choose mate, done at night, and led by a young man who is leading. He shall choose the partner, lined them in a special room, usually in Soa, thereby nyidok event can walk calmly, away from the general crowd. At the time nyidok also shown Kondan dances, ethnic dances typical of Dayak. Happen once, every young man/ girl Dayak master Kondan dance.

On the Gawai party, Dayak traditional foods should be served to each guest. And those who took part in the Gawai party must receive the same services, without any distinction. Food served all present or sobangkangk (lemang) and drink wine. We still can classify more Gawai into several kinds, in accordance with the intention of each.

The women include sticky rice into the cleaned reed (hunting) which was covered with leaves in it pidang and young coconut water to taste. If in large quantities, usually work was done on the riverbank.

Gawai Batu
Stone called the employees because employees are essentially symbolic means. Gawai Batu closely related to the grindstone, which was supposed Dayak etnic is a symbol of fertility.

The Gawai Batu usually be held to coincide with the first in a rhythm dimulainyatahapan planting suitable for the purpose of Dayak etnic paying homage to the patron deity of agriculture and ruler of lading, the Puyang Gana.

According to the Dayak ethnic beliefs, which maintain Gana Returning rice plants, so that determines agricultural work or not. So it is logical, that this god who made the cult center Gawai party.

Gawai is formulated in such a way that looks great and sacred. First whetstone placed on the porch of the house, followed agricultural tools such as machetes, sickles, picks, hats and more.

Offerings that have been prepared to be presented to Pulang Gana chicken sprinkled with blood. Appropriate ceremonies, a whetstone is placed on the heart of agricultural land. Then, just may be the first stage of planting suitable system of Dayak etnic, namely ngabas poya (farm monitoring).

Gawai Seed
Seed Gawai done before sowing seeds. The seed is usually taken from rice stalks the best, which is stored in a special basket. When everything was ready, Pulang Gana, the god of agriculture, was asked to come accompanied by kesudiannya reading incantations.
Pulang Gana's arrival meant that he blesses the seeds, so seed if sown later be able to grow and not be disturbed by animal growth or other diseases.

Planting rice sowing or in the field. The man in front with turok (wooden spears) to make a hole in the front, while the woman behind include rice seeds. Seeds taken from the best rice stalks, having previously been in probini event. (Photo: Hedda Morrison in Sarawak).

Store clerk Rice
Rice store clerk was held after the harvest (harvest rice) and after winnowing (separating the rice grains from the stalks), and then the rice was stored in the barn. Interesting that this grain store Gawai held only if the crops had it.

Conversely, if the crop fails, storing rice facultative Gawai. That is, lest wasteful. However, there is the mind behind the store of rice Gawai we have explored, namely bahwadi ceremony under the belief that there are actually difficult to drawn from the Dayak etnic of rice. They believe, rice has a spirit. If the rice spirit is not respected, it is not impossible that the rice will be stored in the barn can mysteriously disappeared.

Ngayau party
Ngayau is headhunting, as the evidence of strength. We can hardly explain the thoughts behind this habit, when leaving the historical data until ngayau greeted custom.

The enemy's head frame in the courtyard homes of old Dayak people.

Ngayau later evolved into the tradition of "Red Bowl". Red bowl begins between tahun1350-1389 when Dayak etnic starting position pushed by the tribes of other newcomers, such expeditions conducted by the kings of the island of Java. The most obvious example of the expedition that tried to conquer the Dayak ethnic expedition conducted by the Sri Rajasanegara (Hayam Wuruk) who tried to conquer the Malays Peninsula, and Borneo Tumasik-English.

The attack was very threatening position of Dayak etnic, then among the tribal leaders held an agreement: If one of the areas under attack, the chiefs in the areas of moral shall provide assistance as quickly as lightning. This Agreement at a later date is more popularly known as "Red Bowl".

Why is it called "bowl of red"? of course, this is background. Color bowls filled with blood rather yellowish, tebuat from clay materials with high approximately 2.5 centimeters, in diameter less than 7 inches. In the Dayak language, it is called korangk bowl. Functions can vary, depending on the situation-conditions.

In normal circumstances, korangk function the same as regular bowl. But in a state of emergency, could mean a sign korangk death, if he is filled with chicken feathers, dripping blood, tangui (cap bits), yellow rice and ashes. All things in this bowl symbolizes that the Dayak ethnic brave men, never give up, and tireless.

Red bowl passed around a chain of one village to another village, as the official announcement of war from the heads of the Dayak etnic. Within the last half century can be recorded, Red Bowl 11 times reduced.
Kronolog ethnic conflict between Dayak and Madurese in Kalimantan

Year Conflict
Mass of 1950 Fights Madurese migrants and Dayak etnic first broke. This conflict claimed in large numbers. The cause is unclear.

1968 A Head Sungaipinyuh, Pontianak District, called Sani, killed by Madura's farmer. Farmers were disappointed because of the sub-district refuse to serve business letter making the land purchase. The farmer who can not accept the stated reasons, direct
Sani stabbed to death.

Mass and 1967 Fight the expulsion of ethnic Chinese residents do Dayak. Around 50 thousand people fled to the Sarawak Chinese. This conflict is more due to political factors, rather than between-ethnic conflict. Chinese accused the government of Indonesia to the People's Army accomplice North Borneo is branded a communist.

1976 riots between Dayak-Madurase.
Cangkeh murder triggered, a Dayak farmer, who conducted some people are mad Madurese migrants as a shouted by Cangkeh just about mowing the grass at his home.

The clashes broke out again in 1977. This time in Singkawang, Sambas district. Robert Lonjeng, a police Dayak tribe slaughtered a young man of Madura. The young man apparently black eye after a war of words with Robert, who rebuked the young, angry because his sister asked to go to late at night. Robert was killed instantly by the blow of the youth celurit (typical weapons of Madura). Madurese who courted her sister.

1979 Two years later, in Salamantan (at this time I was in high school. I joined to keep a daughter boarding from a mass invasion), still including the Sambas regency, Sidik, a Dayak farmers killed disabet celurit Asmadin Madurese origin. Asmadin
angry when prohibited from mowing the grass at a house owned by Sidik.
Mass fight, kill each other ensued. A total of 21 people were killed and burned 65 homes destroyed. Fortunately, this warnot increase. Because, reinforcements from the Madura reportedly consists of two boats full of men, had followed and back to the land requested by the Regent of Madura at the time. To prevent the repetition of events, founded the Peace monument Salamantan after the peace performed the ceremony.

1983 In Sungaienau, AMBAWANG, Pontianak, fights erupted between ethnic Madurese and Dayak. Triggers, Djaelani murder, a peasant farmer Dayak Madura
because of land conflicts.

Fights between young people of 1993.
Fights Pontianak caused some casualties. Losses also fell The church burned by Queen Mary's School of Peace and Loving Agape Christian Abdi by a group because it is considered as a place gathering Dayaks.

1996-1997 •Fights exploded in the eighth Sanggauledo, Sambas. Action is an anti-Madura
originated from a fight the two tribes a show at dangdut Ledo, 20 kilometers from Sanggauledo. A group of young women teasing Madura and women. Bakrie, son pairs Dayak and Madurese, offended and
sabbed Yokundus and Takim, Dayak youth, so that entry hospital. Yokundus friends had a tantrum and attack social transmigration areas and Marabu Lembang. Local residents transmigration is already blurred. Thus, young reprimand that was burning the houses vacated.

• Round two riots occurred
when a group of masked men set fire to the office and Cooperatives Yayasan Karya Sosial Pancur Kasih owned Dayak tribe. Kill each other even after Sartinus Nyangkot, Head of Village Maribas, Tebas, massacred a group of young men killed Madura Returning confronting her graduation ceremony, Mary Ulfa, in Pontianak. Noted, this event killed nearly 200.

1999, Conflict between the Madurese, Malays, Bugis, who later also involve
Dayak, broke out in Sambas, West Kalimantan. A total of 265 people have died (252 Madura, 12 Malays, a Dayak), 38 injured weight, nine minor injuries. Property destroyed: more than 2330 houses burned and destroyed 164 masses, four cars burned and damaged six, nine motorcycles were burned and the one was destroyed.

This starts from revenge attacks hundreds of cases Madura of Rambaian Village and its surroundings to Paritsetia Village, Sub Jawai. This incident killing three people and three serious injuries in the ethnic Malays. Strangely, the very security forces detained an ethnic Malays, not the citizens of the attacker. Previously there
Besides the case, Rudi, youth from Madura, Bujang attack Labik the Malays, with celurit. Because of Rudi offense gawk at the city's transportation kernet not pay due
fee. After that, a conflict erupted between Dayak etnic and Madura.

There all new cases. Ibrahim, a young man of Madura, carrying homemade firearms Pemangkat Market. Considered swagger, He rebuked some people. Abraham was happy and there was conflict. Afterwards, Ibrahim returned to the house. Whoever perpetrators, suddenly found four people dead Madura, three Perapakan Village and a Village Sinam. Involvement Dayak in this ethnic conflict triggered by the killing of Martin Amat, oil palm plantation workers from Salamantan by a youth. The host's car was burned.

There is still another story, Bugis is also involved. The story begins with a war of words between youth Madura and Bugis, Madurese want to watch for free road race in the main terminal Singkawang. He threatened to Kualasingkawang attack. So, too, adopted Bugis machete. 2001 The conflict between the Dayak and Madurese erupted in Sampit, Central Kalimantan. Based National Commission notes Human Rights, the victim fell achieve approximately 400 inhabitants. According to police data, 319 more homes
burned and about 197 others were damaged. There various versions that triggered the case of ethnic strife between the tenth it. From the story of the killing of a pregnant woman to revenge citizens Madura over unrest in Kerengpangi, East Kotawaringin.

Gawai Burong
We have seen that ngayau historical background. Now it's time talking about the dimensions ngayau ritual. The first thing to underline is that this is not ngayau be removed from the cult of the god of war, the god Singalang Burong. He was regarded as a war lord, the king of Helmeted bird species. Holding Gawai Burong because the gods demanded it.

There are two other names for the employees Burong, namely Gawai Gawai Tempalang and Pala. This party is important enough, can be seen from the long ceremony which can take up to 3 days. Among the preparations made in connection with the party resembles Burong Gawai Helmeted bird. On the first day of this feast, Dayak men carrying offerings, while others again follow the glorious procession and stopped at a tree, which will be held Burong Gawai.

Offerings are placed under the tree, and the birds are caught on the previous day are slaughtered, its blood sprinkled on the ground with the intention that God Singalang Burong came after he smelled the bird's blood.

If this has been done, then turn now to cut down the tree. One side was carved, then carved it should be brought home and was greeted with a sense of villagers are the sculptor, is dedicated to the heroes who successfully fought Dayak in headhunting.
The statue looks fantastic tenyalang, colored in such a way, given the ornaments that actually have aesthetic value. Burong Gawai still be subdivided into three stages.

First day of Gawai burong
On the first day of Gawai Burong, devoted to completing Tenyalang bird sculptures. At today dihidangkanlah of food and beverages. Profuse abundance to every guest.

Host a party would be considered cheap if the party is not Burong Gawai someone drunk on wine, and who became korbanbiasanya men. They were "forced to" drink lots of beautiful women by offering wine to his mouth as he beteriak that, "weh, weh, weh". The man who offered him wine to drink until tungkal (drunk so didn’t realize).

At the party Burong Gawai Dayak women the most beautiful dress they had, marched on a regular basis with a yellow rice and paddy. They were led by a dancer, who wore full battle dress, holding a sword and shield while demonstrating (reconstruct) the war.

After the dance finished, the dancers will be yellow rice sprinkled into the air and fall to the audience right in the head. Of the dances that come out of the dayak force. The music that moves the spirit of the dancers smoothly a high social significance, as well as religious significance. Therefore, a kind of dance is not just a superficial performance, but-and especially-refers to a sacred power.

Second day of Gawai Burong
On the second day of Gawai party Burong, birds hornbills or artificial kenyalang paraded with great fanfare and a special song sung to him.

On day two, Tenyalang parallel pole mounted. Yellow rice, rice and other offering materials delivered to the solemn Tenyalang. Meanwhile, the carrier-carrier offerings threw him pork and chicken meat, after the first victim's blood smeared.


Preparation for Tenyalang Gawai in Sarawak.
Photo: Hedda Morrison.

Head earned enemies in the war on the second day of Gawai Burong party placed in a huge brass platter. Made him a dish of food and drink specifically as well. Quite horrible, that some of the food and beverage offerings that will be inserted into the skull's mouth. If there is still remaining, the rest of the food and beverages must be placed in front of him until the ceremony is complete.

Except Tenyalang statue, made also pandongk (stage) and hanging charms on it. Similarly, other war materials such as: saber, sword, chopsticks, shields and spears; should be hanged together amulet.
Then, people who got the assignment to read the incantation up pandong, dancing around my head; a severed head, while singing incantations. There are two singers wore custom core.

If it is considered necessary (eg if the number of heads so many) then the two singers could be assisted core five to six other singers, so much fun. They will sing alternately punctuated each line of the incantation. But some specific mantras sung together. The officers must wear traditional clothes yan hung down below her ankles, they also carried a cane in his hand while dancing, denagn feet narimenghentakkan regular rhythm.

Singing incantations taken time duration Gawai party is obliged to choose Burong epic story that illustrates the traditional figure of a hero Dayak. This epic story featuring the most frequently Klieng, a hero who does not have both.

Narrated, on his return from the war, Klieng Gawai is always a party in honor Burong god of war. The story is deliberately chosen, to excite their hearers to make Klieng as an ideal figure.
Really fantastic, that song is epic Klieng can take up all night long. Readings spell held at eight o'clock that night and just ended the next day. They sang chants in charge never rest, but only stopped for a moment alone at midnight.

Gawai burong day of the third
On the third day, the last day of Gawai Burong, all the audience out of the house into a place called Tanju. Each carried sendri food and drink separately.

The most typical of the third day of Gawai Burong is that should be taken along a pig alive. Usually tribal leaders apart from ordinary people, they DDI beautiful rug, which has been prepared specifically for them.

Since leaving gendering continuous sound. Live pigs paraded in such a way, then slaughtered witnessed by all present. When the puncture on her neck babidan not berdayak, all the audience cheered with delight.

They keep berteiak hysterically, until you see a bird flying in the air. The bird is the manifestation Singalang own Burong indicating that he received regarding the victim offered to him. Thus, the entire series Burong Gawai party has resolved and the audience returned to their homes with joy.

Ijuk party
Fibers is the palm, the palm-wine from the stems of water can be obtained. If someone had followed Gawai Burong several times, then Ijuk party no longer needs to be done. Distinctiveness of this party is the long pole and installed on the top put a pot of water wine. These offerings dihunjukkan to Singalang Burong. Ijuk party only lasted a day.

Balian Ceremony
Balian is analogous to the practice of shamanism. Only difference, healers held if a person (or group) is considered the pain caused by the anger of the gods.

Formulation healers prescribed such that only certain people are biased to enable it. The materials for this shaman ceremonies are chicken meat, cakes, yellow rice, young coconut leaves, sabang leaves, eggs and wine. Jars placed in the middle, and the victims are prepared on a the (altar). Near the hospital installed the tree symbolizes life. When the quasi're ready, then builders and healers began the ceremony with sabang he leaves fanning the sick while reading (singing) incantations.

In essence, there are at least three ideologies that underlie the practice of shaman.

First, with the soul of the shaman ceremony will be normalized back pain. Here we see a view of Dayak etnic dualism that separates body and soul, because according to Dayak etnic belief, the sick could be due to disharmony of soul and body; the shaman ceremony will harmonized back.

Second, the shaman, it is expected that the spirits that disturb the nest and the sick so that the spirits that disturb the needs driven by balia ceremony.
And third, the shaman will remove all kinds of mysterious objects or animals are lodged in the patient's body one of the umu incantations used when holding a shaman ceremony the following chant.

Tulung babongkar, babongkar samua panas di badan jangan tertinggal, mambongkar samua, biar menyisih muga melayang tempo angin, muga melongsong dari embangan, muga meluwa dari gendongan, lalu kacampak dipukul ombak, lalu terserei di karang tajam, lalu tergalang di karang bonda, lalu tercampa, laut Selebu muga selamat, harung badannya teda rahayu, dendang kurungnya, teda selamat, teda rahayu semua menyinta, sama meneda.

Meaning:
Come help raise, let's help all suffering from heat up the body eliminate all spending all gone extinct in order to wind down, so that a hurricane was rushed extinct, that bounced off a scarf, that protruded from the pack and then dumped, hit the waves so that the pointy t stabbed rock , and slammed the big rocks on the sea and struck Selebu aagr the whole body becomes white so comfortable, so that the patient feels good, we ask for salvation for the soul in confinement, we ask for health, we ask for welfare, we all ask.

Not everyone ceremony healers led. To be master of ceremonies, the individual must have specific calls from the gods, and calls it happen time of the ceremony healers.

All of a sudden someone gets visions, he became so scream visions to catch him. As a result of visions that someone becomes unconscious, unconscious. Once conscious again, he would tell her experience to meet with the Holy One, and at that moment that a shaman would be ordained.

Ceremony birth
Birth ceremonies for Dayak etnic more emphasis on ancestral traditions. However, not necessarily mean the dimensions of the ritual does not exist. We can divide the ceremony there are three kinds of birth.

Time of Birth
At the time the child is born a simple ceremony marked by cutting the cord. Then, just as important, give a name to him, because the name of the Dayak's family has a very important meaning. It was thought, bahwanama also determine the fate of the child in the future.

Bathroom
Bath ceremony is usually done on time 40-day-old child. Baby bathing ceremony, when the sun began to move in the horizontal point, which symbolizes new life.

Dayak ethnic assume, in the morning ajahat spirits still asleep, so the baby can memandika ceremony go smoothly without any interruption. While bathing the baby's ceremonial leader is usually performed by village midwives who delivered the baby's mother.

Circumcision
Dayak etnic also know the habits of circumcision. The ceremony was held ahead of a Dayak man went up. Before the ceremony goes on, people who will be circumcised first soak in a river. That is, so later when circumcised, Kult approach to software; so that pain can be reduced.

However, not all men do the tradition of circumcision. Ot Danum interest only are required every male circumcision among circumcised because the tribe is a social phenomenon. That is, if someone is not circumcised he will receive criticism, especially from women.

Wedding ceremony
Marriage for Dayak etnic is a very important moment, because marriage is not merely a biological phenomenon alone but regarded as a dramatization or reconstruction of the creation myth of this world.

According to the Dayak ethnic assumptions, this universe happens because the gods in "up" there hold intercourse with the goddess in the "bottom" of this. Results antarkeduanya relationship was later produced this universe.

Seen from the socio-cultural dimensions, the Dayak ethnic marriage to a descendant of the forwarding process should be done. So the greater number of members of the tribe, the better, because then their existence would not be threatened by groups who want to attack him laib.

In times past, highly valued the birth of a boy than women. This is understandable, because in times of war the role of boys very prominent compared to women. That is why the man occupying the highest position among the Dayak ethnic.

The nature of marriage
For Dayak etnic ideal marriage is if the marriage was performed between one man with one woman (monogamy). Because of the marriage obtained monogamilah family welfare. So to achieve sustainability ethnic marriages among Dayak have laws that regulate traffic of the more popular wedding called Customary Law Marriage.

Wedding stages
There is no marriage among Dayak etnic, without knowing the stages. This stage is very important, because to achieve a legitimate marriage these stages must be fulfilled. There are five stages of marriage.

Botugok
Botugok is the first stage in the rhythm perkawinanetnis Dayak ceremony. At this stage of relatives of the groom's family meeting, to take a deal whether or not an application submitted to the candidate's wife with a man weighing all consequences may be caused by a marriage that later. For example, if the woman does not have a hereditary disease.

Consideration must not only be based on heredity, but also other considerations such as social status, economic background, skills and others. If all votes in a family meeting to meet persyarata, the male relatives will determine intermediaries to apply for the girl.

Ngusik atai nglamar
This second stage is to send an intermediary (Mr. Rope) to apply for her dream, which in the language called Dayak ngusik atai nglamar.

Botunang
If the application is received by the man the girl, then the agreement will be marked with a ring exchange ceremony that symbolizes loyalty. Violating an act of loyalty unbiased ditolelir, because among the Dayak ethnic loyalties occupy very high positions so that breaking a promise to apply customary law demands.

Period botunang (engaged) is also a deeper acquaintance stage for both prospective brides. It could happen, after a period of several months of such engagement, the marriage was null and void. But there are consequences, namely that the first who canceled the wedding, that's the wrong side. The wrong side have to pay customs, as determined in the customary law marriage.

Ponga
In the fourth stage of the Dayak ethnic marriages, namely Ponga, we've seen the sacred nature of marriage. At this time everything is prepared as the preparations for the party during Gawai.

In the evening the girl's family usually drinks wine served to the guests. Mr. rope with his entourage to ask questions to the girl in the form of rhyme or insinuations, and answered all the rhymes and insinuations by the girl's bride, or a representative.

After the ceremony was over, it's time the marriage ceremony. Both the bride sat biting down on a large gong and a mother put a coconut in front of them intact.
Groom then drove the spear into the coconut fruit. The whole coconut symbolizes the girl's virginity. Then, an indigenous leader swinging a rooster on the two heads of the bride, as he read the prayer, which essentially expects that both families were happy.

Ngkori monok
Last stage of the circuit sleuruh nuptial adalh ngkori monok (repatriated birds). Both the bride in turn visited the parents of each, and goodbye.

Dramatization of the universe
For Dayak, marriage is an institution to continue the descent, there is also malinkan religious dimension, namely that marriage is seen as a dramatization of the universe. Dayak etnic view that the universe is happening because of the sexual relationship between the gods "above" and the goddess "below.

Therefore, marriage is considered sacred, and at times encouraged the audience ceremony to rethink how the early universe happened. Dayak ethnic marriage is a dramatization of this myth.

Sacred nature of marriage is also marked by various rituals, such as the slaughter of a rooster and a hen, which symbolizes the unity of the soul of men and women.

Chicken blood was stirred with a feather and then smeared on the forehead and certain parts of the body of the intending spouses. The purpose is to act spirits fine not to interfere, because both families have been sealed with chicken blood.

Master of ceremonies was the chairman of the customary marriage. When will start the ceremony, he took the rice that has been available in a small bowl and sprinkle into each of the four winds. Time of rice was then spread to both families with the intention to bring good fortune scattered for their lives in the future.

Funeral
Death for Dayak etnic is not the end of everything. But according to Dayak etnic view, the death of momentum in where resettlement occurs. The dead say back to the gods and lived where the gods lived. With the demise of a Dayak, then he returned and entered into the kingdom of his ancestors.

So the death of the Dayak ethnic outlook was never seen with a negative lens. Death is opening a new chapter to enter another's life. Because the dead are considered "not finished", then the death is always a big concern for the Dayak etnic. Caution was evident in the various ceremonies performed in connection with the death.

Tiwah
Tiwah or celebration of the dead, is typical of the Dayak ethnic Ngaju. Tiwah means seseuatu apart from the previously allowed or not allowed. Tiwah aims to bring the dead arwahh circumstances in heaven and length bias ceremony takes up to 33 days.

But for the Dayak etnic Klemantan little else. Dayak ethnic Klemantan have their own ceremonies in connection with the death, that is what is more popular with employees called Antu (ghost).

Gawai Antu
Preparation of bias funeral lasted for days, all close relatives were asked their participation helps. Gifts of money or goods prepared for the most meritorious in preparation for this funeral.

Gawai Antu is no specific time period to have it. This employee cost is very expensive, because it was custom-nundanya delaying for years. Even bias also gawai Antu party together and the cost borne together well.

Because Dayak etnic assume, that the dead (especially someone prominent who frequently consulted him) is always ready to help the people who are still alive, then it may invite the spirits when Gawai Antu.

Dayak etnic think it does not matter. They will invite the spirits by sending a small boat, called Lumpang and one of the preparatory ceremony membuatmenumen Gawai Antu is a grave warning.

The women mengnyam bamboo handicrafts made from all kinds of imitation and then the results will be hung on the grave with the belief that dead people can use it. If the funeral preparations for a man, then was made ornaments made of bamboo spears, spears, hats and gear of war in the cemetery. And if for women should be prepared tanunan tools, fish baskets, tools and winnow to pound rice.

When the preparation has been done, the ceremony in place. Once the ceremony Gawai Antu - shot in a cemetery - will begin, marked by the singers of the Dayak ethnic best.

Ceremony begins at dusk, because according to Dayak etnic belief, the spirits of the world trip "there" to duani "here" so far and it took at least one day. Funeral hymn sung without ever stopping until morning, same time with wine drinking ceremony jointly between the yag living and the dead.

Medium that brings the dead and those alive when a portion of Gawai Antu adalh wine that had been prepared in a special urn.

Not everyone lives dare to drink with the spirits of the dead, only the brave and the Dayak warriors have done it. Ceremonial drink the wine along with it come with horrible shouts and unconscious. When this happens, then it's a sign they had united with the spirits of people died.

Departure ceremony bala (eject everything bad and evil)
Dayak language decline in reinforcements means cast out the spirits, cast out the disease. So starting ceremony reinforcements mean bias: religious ceremony to ward off evil spirits that disturb a village or village.
According to the Dayak ethnic beliefs, all kinds of diseases or plagues came from King Shit and therefore deemed necessary to conduct a religious ceremony for him away.

In a ceremony expel evil spirits is provided the victims of "replacement" of human life, namely the selection of animals used custom chicken. It means the animal is selected chicken, to "bribe" the King of Hell is about to wreak havoc. And when he saw the victim offered to him, he became lose heart and bring out the attack or pest disasters.

Purpose ceremony
Here is obvious, that the ceremony of departure reinforcements contain certain thoughts that want to take the heart of King Shit. Seems also that the origin of all diseases can be "controlled" people with the ceremonial ritual or a particular ritual, so that we can say that the nature of the ceremonies is du ut des (I give so you give).

Thus, it is almost all Dayak ethnic rhythms of life and then become ritualistic because everyday lives of their victims so dominated by speculative thought they were dominated by the victim. As a result, victims have Dayak in a mystical magic, which is the mystery, which is more powerful than the gods.

The purpose of departure ceremony reinforcements are cast out demons, or pestilence, with a substitute sacrifice human lives to the King of Hell. Then make the sacrifice to his knees defeated gods, so that the victim becomes a dayak / stand-alone force. Victim, according to the assumption of Dayak etnic, is part of the absolute and desired by the Supreme substances from the beginning.

Implementing ceremony
Departure ceremony on the implementation of these reinforcements we can split them up into three stages, among others.

Preparation
The first thing to do in the first stage of the ceremony is starting reinforcement materials such as palm wine ceremony, yellow rice, Lemang and two chickens. Two chickens were selected, a large tail and a small tail again. Great to be slaughtered as a sacrifice, a little while still allowed to live as a victim instead. In this preparation was also made a raft of banana stems that later on when the ceremony will be swept away starting reinforcements together sacrifice.

Ceremony on the river
Bala departure ceremony took place in a river. The raft of banana stem prepared in advance by the river, while ipemimpin ceremony at his home to the audience explaining the purpose of departure ceremony bala.

After giving an explanation, the audience together in contrast to the stream. Master of ceremonies began the ceremony by reciting the starting bala-spells Matera, to inform the King of Hell so that he can no longer send "reinforcements" to the village for a replacement "reinforcements" have been prepared

Washout raft
Little chicken left alive on the raft moored already available. Master of ceremonies will read this incantation.

“Rari penyakit,rari! Anyut basamo rakit tuk, bayah ngaru kami agik sebab kami dah diganti manok; ntik mauk makant makantlah manok tuk.”

Meaning:
Run the disease, run! Drifting along with the raft, do not disturb us anymore because we have been replaced by chicken. If you want to eat, eat this chicken.

After reading spells, ceremonial leader of the raft washed away along with the live chicks and the same time it also gone missing then all the diseases that have been disturbing the peace of the village residents. With these reinforcements departure ceremony all citizens are save of the village from disaster.

Other religious ceremonies
Except for major ceremonies Dayak ethnic religious said as before, there is another religious ceremony; but less important and not compulsory (optional ceremony). However, for those who perform the ceremony itself and the reward signal, that they are truly religious appreciation of and intense.

Dream
Not inevitable, that in every religion there are certain primitive elements superstition, so here we will see in the Dayak etnic indigenous religion.
Dayak ethnic sense of living in fear of supernatural forces believed in the dream, which is said to be a means in which the Transcendent, the Holy One, the not-understood can usually express its will to men.

That is why the Dayak etnic always meet the desires of the can-not understand that every time a dream. For example, if someone dreams, that god of a particular animal then asked to be filled the next day. Offerings or the victim is given a religious ceremony.

Bird sign
Dayak etnic is a great observer, they see signs of birds. Birds were seen as a manifestation of the spirit Singalang Burong. So if a bird had entered the homes of the Dayaks, a special ceremony to be held with preparing offerings for Singalang Burong.

Recovering from an illness
If the household member suffering from a disease which, according to rational calculations he must die for it but instead he recovered from illness, the family of the patient is usually a simple ceremony. The ceremony was intended to thank the gods that have been cured.

Mandi Rumah (Bath House)
Ceremony held shower house every time Dayak etnic will occupy the new house. Ceremony performed with the intention that the house and its occupants are protected from disasters such as fire, burglary and vandalism. New homes sprinkled with the blood of the sacrificial animal. That is why this ceremony is called a "bath house".

NB.
This article may be cited for academic purposes, not for business purposes, on condition that must identify the source and author's name.