1.
Menteng
–
Menteng is a subdistrict of Central Jakarta, one of the administrative city which forms the special capital territory of Jakarta, Indonesia. The subdistrict is best known as the location of the Menteng residential area, at the time of its development, the area was the first planned garden suburb in colonial Batavia. Supported by easy access to service centers and nearby to the business district. Several important people such as former president Suharto take up residence in Menteng, the President of the United States Barack Obama spent his childhood in Menteng, attending local schools including Besuki Public School and St. Francis of Assisi School. Menteng Subdistrict is located to the south of Merdeka Square and it is roughly bounded by Kebon Sirih Road to the north, a canal to the west, the canal Kali Malang to the south, and the river Ciliwung to the east. Menteng Subdistrict is served by railway stations (e. g. Gondangdia Station, Sudirman Station, Cikini Station. Mohammad Husni Thamrin Road is the artery of Jakarta, which lies on the west part of Menteng Subdistrict. The subdistrict of Menteng is divided into five kelurahan or administrative villages, pegangsaan - area code 10320 Known as the location of the house where the Proclamation of Indonesian Independence was read. Cikini - area code 10330 Kebon Sirih - area code 10340 Gondangdia - area code 10350 The northern area of the Menteng Project, Menteng residential area is located in Menteng Subdistrict. The residential area spread over the villages of Menteng and Gondangdia. Menteng residential area is the first modern housing estate in Jakarta and it was developed by the private real estate company N. V. de Bouwploeg, established by P. A. J. Moojen who had been active in Batavia since 1930, the plan of Menteng residential area was designed by Moojen and F. J. Kubatz during the course of the 1910s. Menteng Project was the most ambitious residential planning project between 1910 and 1939, the project was meant to be the southern expansion of the city Batavia. The land that is now Menteng residential area was privately owned estates Menteng. Between 1755-1762, the Menteng estate belonged to a Moor Assan Nina Daut, in 1790, the land was handed over to Pieter J. du Chene de Vienne. In 1815, the land was handed over to Jakob P. Barends, in 1890, this private land was an estate of 73 hectares inhabited by 3,562 peasants, situated south of Kebon Sirih neighborhood. In 1901 the land recorded as being used for rice paddies, fields, de Bouwploeg was established to acquire a plot of land in Menteng and another 73 hectare of land from the Gondangdia private estate. The land in Gondangdia private estate was bought by Bouw- en Cultuur Maatschappij Gondangdia from a Dutch widow J. V. D, bergh in 1892, which at that time inhabited by 3,052 peasants
2.
Central Jakarta
–
Central Jakarta is one of the five cities which form Jakarta, Indonesia. It had 898,883 inhabitants at the 2010 Census, Central Jakarta is the smallest in area and population of the five cities of Jakarta. It is the administrative and political center of Jakarta and Indonesia, Central Jakarta contains a number of large international hotels and major landmarks such as Hotel Indonesia. Central Jakarta is bounded by North Jakarta to the north, East Jakarta to the east, South Jakarta to the south, and West Jakarta to the west. At the end of the first quarter of 2010, the Jakarta CBD had a rate of 80%. According to Jones Lang LaSalle, the amount of space in the Jakarta CBD increased by 93,000 square metres between the second half of 2010 and the second half of 2009. The number of serviced office spaces in Central Jakarta increased by 50% in the leading to September 2010. SMA Negeri 4 Jakarta SMA Negeri 68 Jakarta SMA Negeri 77 Jakarta Official site Jakarta/Central travel guide from Wikivoyage
3.
Jakarta
–
Jakarta /dʒəˈkɑːrtə/, officially the Special Capital Region of Jakarta, is the capital and most populous city of the Republic of Indonesia. Located on the northwest coast of the worlds most populous island of Java, Jakarta is the economic, cultural and political centre. The official metropolitan area, known as Jabodetabek, is the second largest in the world, established in the fourth century, the city became an important trading port for the Kingdom of Sunda. It was the de facto capital of the Dutch East Indies, today, the city has continued as the capital of Indonesia since the countrys independence was declared in 1945. Jakarta is listed as a city in the 2012 Globalization and World Cities Study Group. Based on the global metro monitor by the Brookings Institution, in 2014, Jakarta has grown more rapidly than Kuala Lumpur, Beijing, and Bangkok. Jakarta has been home to multiple settlements along with their names, Sunda Kelapa, Jayakarta, Batavia, Djakarta. Its current name derives from the word Jayakarta, the origins of this word can be traced to the Old Javanese and ultimately to the Sanskrit language. Jayakarta translates as victorious deed, complete act, or complete victory, Jakarta is nicknamed the Big Durian, the thorny strongly-odored fruit native to the region, as the city is seen as the Indonesian equivalent of the US city of New York. In the colonial era, the city was known as Koningin van het Oosten, initially in the 17th century for the urban beauty of downtown Batavias canals, mansions. After expanding to the south in the 19th century, this came to be more associated with the suburbs, with their wide lanes, many green spaces. The area in and around modern Jakarta was part of the fourth century Sundanese kingdom of Tarumanagara, following the decline of Tarumanagara, its territories, including the Jakarta area, became part of the Hindu Kingdom of Sunda. From 7th to early 13th century port of Sunda was within the sphere of influence of the Srivijaya maritime empire. According to the Chinese source, Chu-fan-chi, written circa 1225, Chou Ju-kua reported in the early 13th century Srivijaya still ruled Sumatra, the source reports the port of Sunda as strategic and thriving, pepper from Sunda being among the best in quality. The people worked in agriculture and their houses were built on wooden piles, the harbour area became known as Sunda Kelapa and by the fourteenth century, it was a major trading port for Sunda kingdom. The first European fleet, four Portuguese ships from Malacca, arrived in 1513 when the Portuguese were looking for a route for spices, in 1527, Fatahillah, a Javanese general from Demak attacked and conquered Sunda Kelapa, driving out the Portuguese. Sunda Kelapa was renamed Jayakarta, and became a fiefdom of the Sultanate of Banten which became a major Southeast Asia trading centre, through the relationship with Prince Jayawikarta from the Sultanate of Banten, Dutch ships arrived in Jayakarta in 1596. In 1602, the English East India Companys first voyage, commanded by Sir James Lancaster, arrived in Aceh and this site became the centre of English trade in Indonesia until 1682
4.
Indonesia
–
Indonesia, officially the Republic of Indonesia, is a unitary sovereign state and transcontinental country located mainly in Southeast Asia with some territories in Oceania. Situated between the Indian and Pacific oceans, it is the worlds largest island country, with more than seventeen thousand islands. At 1,904,569 square kilometres, Indonesia is the worlds 14th-largest country in terms of area and worlds 7th-largest country in terms of combined sea. It has an population of over 260 million people and is the worlds fourth most populous country. The worlds most populous island, Java, contains more than half of the countrys population, Indonesias republican form of government includes an elected legislature and president. Indonesia has 34 provinces, of which five have Special Administrative status and its capital and countrys most populous city is Jakarta, which is also the most populous city in Southeast Asia and the second in Asia. The country shares land borders with Papua New Guinea, East Timor, other neighbouring countries include Singapore, Vietnam, the Philippines, Australia, Palau, and the Indian territory of the Andaman and Nicobar Islands. Despite its large population and densely populated regions, Indonesia has vast areas of wilderness that support the second highest level of biodiversity. The country has abundant natural resources like oil and natural gas, tin, copper, agriculture mainly produces rice, palm oil, tea, coffee, cacao, medicinal plants, spices and rubber. Indonesias major trading partners are Japan, United States, China, the Indonesian archipelago has been an important region for trade since at least the 7th century, when Srivijaya and then later Majapahit traded with China and India. Local rulers gradually absorbed foreign cultural, religious and political models from the early centuries CE, Indonesian history has been influenced by foreign powers drawn to its natural resources. Indonesia consists of hundreds of native ethnic and linguistic groups. The largest – and politically dominant – ethnic group are the Javanese, a shared identity has developed, defined by a national language, ethnic diversity, religious pluralism within a Muslim-majority population, and a history of colonialism and rebellion against it. Indonesias national motto, Bhinneka Tunggal Ika, articulates the diversity that shapes the country, Indonesias economy is the worlds 16th largest by nominal GDP and the 8th largest by GDP at PPP, the largest in Southeast Asia, and is considered an emerging market and newly industrialised country. Indonesia has been a member of the United Nations since 1950, Indonesia is a member of the G20 major economies and World Trade Organization. The name Indonesia derives from the Greek name of the Indós, the name dates to the 18th century, far predating the formation of independent Indonesia. In 1850, George Windsor Earl, an English ethnologist, proposed the terms Indunesians—and, his preference, in the same publication, one of his students, James Richardson Logan, used Indonesia as a synonym for Indian Archipelago. However, Dutch academics writing in East Indies publications were reluctant to use Indonesia, they preferred Malay Archipelago, the Netherlands East Indies, popularly Indië, the East, and Insulinde
5.
Indonesian language
–
Indonesian is the official language of Indonesia. It is a register of Malay, an Austronesian language that has been used as a lingua franca in the multilingual Indonesian archipelago for centuries. Indonesia is the fourth most populous nation in the world, of its large population, the majority speak Indonesian, making it one of the most widely spoken languages in the world. However, most formal education, and nearly all national mass media, governance, administration, judiciary, the Indonesian name for the language is Bahasa Indonesia or sometimes simplified as Bahasa. This term is occasionally found in English and other languages. Indonesian is a register of Riau Malay, which despite its common name is not the Malay dialect native to Riau. Originally spoken in Northeast Sumatra, Malay has been used as a lingua franca in the Indonesian archipelago for half a millennium and it might be attributed to its ancestor, the Old Malay language. The Kedukan Bukit Inscription is the oldest surviving specimen of Old Malay, trade contacts carried on by various ethnic peoples at the time were the main vehicle for spreading the Old Malay language, which was the main communications medium among the traders. Ultimately, the Old Malay language became a lingua franca and was spoken widely by most people in the archipelago, Indonesian is essentially the same language as the official Malaysian, Singaporean and Brunei standards of Malay. However, it does differ from Malaysian in several respects, with differences in pronunciation and these differences are due mainly to the Dutch and Javanese influences on Indonesian. Indonesian was also influenced by the Melayu pasar, which was the lingua franca of the archipelago in colonial times, and thus indirectly by other spoken languages of the islands. Malaysian Malay claims to be closer to the classical Malay of earlier centuries, even though modern Malaysian has been influenced, in lexicon as well as in syntax. The question of whether High Malay or Low Malay was the parent of the Indonesian language is still in debate. Some linguists have argued that it was the more common Low Malay that formed the base of the Indonesian language, however, the language had never been dominant among the population of the Indonesian archipelago as it was limited to mercantile activity. The VOC adopted the Malay language as the language of their trading outpost in the east. Following the bankruptcy of the VOC the Dutch crown took control of the colony in 1799 and it was then that education in. Even then, Dutch administrators were reluctant to promote the use of Dutch compared to other colonial regimes. Dutch thus remained the language of a elite, in 1940
6.
Nahdlatul Ulama
–
Nahdlatul Ulama is a traditionalist Sunni Islam movement in Indonesia following the Shafii school of jurisprudence. NU was established on January 31,1926 in Surabaya as a response to the rise of Wahabism in Saudi Arabia, the NU is the largest independent Islamic organization in the world with membership of 40 million in 2003. NU also as a charitable body funding schools and hospitals as well as organizing communities to alleviate poverty. Nahdatul Ulama follows the ideology of Ahl as-Sunna Wa al-Jamaah, which takes the middle sect between extreme aqli with the extreme naqli, because it is a source of ideas for not only the Quran, the Sunnah, but also the ability of the mind coupled with empirical reality. It referred to this way of thinking of earlier thinkers, such as Abu al-Hasan al-Ashari, then in the following four schools of jurisprudence, Hanafi, Maliki, Shafii, and Hanbali. While in the field of Sufism, it follows path of Al-Ghazali and it has been described by the media as a progressive, liberal and pluralistic Islamic movement. The Nahdlatul Ulama was established in 1926 as an organization for orthodox Muslims opposed to the modernist policies of the Muhammadiyah organization, the organization was established after The Committee of Hijaz had fulfilled its duty and about to be dissolved. The organization was established by Hasjim Asjari, the head of an Islamic religious school in East Java, the organization expanded, but the base of its support remained in East Java. By 1928, the NU was using the Javanese language in its sermons, in 1937, despite poor relations between the NU and Muhammidayah, the two organizations established the Supreme Islamic Council of Indonesia as a discussion forum. They were joined by most of the other Islamic organizations in existence at the time, in 1942, the Japanese occupied Indonesia and in September a conference of Islamic leaders was held in Jakarta. Just over a year later, the MIAI was dissolved and replaced by the Japanese-sponsored Masyumi, Hasjim Asjari was the notional chairman, but in practice the new organization was led by his son, Wahid Hasyim. Other NU and Muhammadiyah figures held leadership positions, in 1945, Sukarno and Hatta declared Indonesian independence. During the Indonesian war of independence, the NU declared that the fight against the Dutch colonial forces was a holy war, among the guerrilla groups fighting for independence were Hizbullah and Sabillilah, which were led by the NU. Following the recognition of Indonesian independence, a new party called Masyumi was established with the NU as a component of it. The NU leadership at the time had no skills, and was awarded few influential cabinet positions, with the exception of chairman Wahid Hasyim. Two years later, a dispute over the organization of the Haj pilgrimage led to Prime Minister Natsirs opposition to the reappointment of Hasyim as religious affairs minister in the next cabinet. In the ensuing crisis, the NU made a series of demands, including the retention of Hasyim. On 5 April 1952, a few days after the announcement of a new cabinet without Hasyim, the NU decided in principle to leave Masyumi
7.
Muhammadiyah
–
Muhammadiyah is a major Islamic non-governmental organization in Indonesia. The group also runs a chain of charity hospitals. At the moment, Muhammadiyah is the second largest Islamic organization in Indonesia with 29 million members, although Muhammadiyah leaders and members are often actively involved in shaping the politics in Indonesia, Muhammadiyah is not a political party. It has devoted itself to social and educational activities, on November 18,1912, Ahmad Dahlan— a court official of the kraton of Yogyakarta and an educated Muslim scholar from Mecca—established Muhammadiyah in Yogyakarta. There were a number of motives behind the establishment of this movement, among the important ones are the backwardness of Muslim society and the penetration of Christianity. Ahmad Dahlan, much influenced by Egyptian reformist Muhammad Abduh, considered modernization and purification of religion from syncretic practices were very vital in reforming this religion, therefore, since its beginning Muhammadiyah has been very concerned with maintaining tawhid, and refining monotheism in society. From 1913 to 1918, Muhammadiyah established five Islamic Schools, in 1919 an Islamic high school, Hooge School Muhammadiyah was established. Unlike its traditionalist counterpart, the Nahdatul Ulama, it never formed a political party, since its establishment, it has devoted itself to educational and social activities. In 1925, two years after the death of Dahlan, Muhammadiyah only has 4,000 members, even has built 55 schools, after Abdul Karim Amrullah introduced the organisation to Minangkabau dynamic Moslem community, Muhammadiyah developed rapidly. In 1938, organisation claimed has 250,000 members, managed the 834 moques,31 libraries,1,774 schools, the Minangkabau Merchants spread organization to the entire of Indonesia. During the 1965-66 political turbulence and violence, Muhammadiyah declared the extermination of the Gestapu/PKI constituted Holy War, during the 1998 Indonesian reformation, some parts of Muhammadiyah urged the leadership to form a party. Therefore, they - including Muhammadiyah chairman, Amien Rais, founded the National Mandate Party, although gaining large support from Muhammadiyah members, this party has no official relationship with Muhammadiyah. The leader of Muhammadiyah says the members of his organisation are free to align themselves with political parties of their choosing provided such parties have shared values with Muhammadiyah, today, with 29 million members Muhammadiyah is the second largest Muslim organization in Indonesia, after Nahdlatul Ulama. The central doctrine of Muhammadiyah is Sunni Islam, however, the main focus of the Muhammadiyah movement is to heighten peoples sense of moral responsibility, purifying their faith to true Islam. Furthermore, Muhammadiyah opposes the tradition of Sufism that allows Sufi leader as the authority of Muslims. As of 2006, it is said to have veered sharply toward a more conservative brand of Islam under the leadership of Din Syamsuddin the head of the Indonesian Ulema Council, Muhammadiyah is noted as a Muslim reformists organization. Its main activities are religion and education and it has built Islamic schools in modern forms, aside from traditional pesantren. Some of its schools are open to non-Muslims
8.
Sarekat Islam
–
Sarekat Islam, formerly Islamists Trade Union, was a cooperative of Javanese batik traders in the Dutch East Indies and a predecessor of independent Indonesia. The group was founded by Haji Samanhudi, a dealer of batik, Sarekat Dagang Islam, or Union of Islamic Traders, had as its goal the empowerment of local merchants, especially in the batik industry. The establishment of the organization was inspired by the Jamiat Kheir organization, as Sarekat Dagang Islam grew, it was reorganized under the name Sarekat Islam. Sarekat Islams general office was in Surabaya, early prominent figures of Sarekat Islam included H. O. S. Cokroaminoto had three students, who went on to play a dominant role in Indonesian politics, Soekarno the nationalist. Haji Agus Salim joined Sarekat Islam in 1915 and promoted Islamic modernism, some of Salims students such as Kasman Singodimedjo, Mohammad Roem and Mohammad Natsir later became prominent Islamic and Nationalist leaders. Peter Lowensteyn, Indonesia between 1908 and 1928, The Sarekat Islam
9.
Shia Islam
–
Shia is a branch of Islam which holds that the Islamic prophet Muhammad designated Ali ibn Abi Talib as his successor. Shia Islam primarily contrasts with Sunni Islam, whose adherents believe that Muhammad did not appoint a successor, instead they consider Abu Bakr to be the correct Caliph. Adherents of Shia Islam are called Shias of Ali, Shias or the Shia as a collective or Shii individually, Shia Islam is the second-largest branch of Islam, in 2009, Shia Muslims constituted 10–13% of the worlds Muslim population. Twelver Shia is the largest branch of Shia Islam, in 2012 it was estimated that perhaps 85 percent of Shias were Twelvers. Shia Islam is based on the Quran and the message of Muhammad attested in hadith, Shia consider Ali to have been divinely appointed as the successor to Muhammad, and as the first Imam. The word Shia means follower and is the form of the historic phrase shīʻatu ʻAlī, meaning followers of Ali, faction of Ali. Shia and Shiism are forms used in English, while Shiite or Shiite, as well as Shia, the term for the first time was used at the time of Muhammad. At present, the word refers to the Muslims who believe that the leadership of the community after Muhammad belongs to Ali, nawbakhti states that the term Shia refers to a group of Muslims that at the time of Muhammad and after him regarded Ali as the Imam and Caliph. Al-Shahrastani expresses that the term Shia refers to those who believe that Ali is designated as the Heir, Imam and caliph by Muhammad, for the Shia, this conviction is implicit in the Quran and history of Islam. And Allah is Hearing and Knowing, Shia search for the true meaning of the revelation to get the purpose of the life blood and the human destiny. Shia Muslims believe that just as a prophet is appointed by God alone and they believe God chose Ali to be Muhammads successor, infallible, the first caliph of Islam. The Shias believe that Muhammad designated Ali as his successor by Gods command, Ali was Muhammads first cousin and closest living male relative as well as his son-in-law, having married Muhammads daughter Fatimah. Ali would eventually become the fourth Muslim caliph, after the Farewell Pilgrimage, Muhammad ordered the gathering of Muslims at the pond of Khumm and it was there that Shia Muslims believe Muhammad nominated Ali to be his successor. The hadith of the pond of Khumm was narrated on 18th of Dhu al-Hijjah of 10 AH in the Islamic calendar at a place called Ghadir Khumm, located near the city of al-Juhfah, Saudi Arabia. Muhammad there stated, Shia Muslims believe this to be Muhammads appointment of Ali as his successor, when Muhammad died in 632 CE, Ali and Muhammads closest relatives made the funeral arrangements. While they were preparing his body, Abu Bakr, Umar, Ali and his family accepted the appointment for the sake of unity in the early Muslim community. Alis rule over the early Muslim community was often contested, as a result, he had to struggle to maintain his power against the groups who betrayed him after giving allegiance to his succession, or those who wished to take his position. This dispute eventually led to the First Fitna, which was the first major civil war within the Islamic Caliphate, the Fitna began as a series of revolts fought against Ali ibn Abi Talib, caused by the assassination of his political predecessor, Uthman ibn Affan
10.
Ahmadiyya
–
Ahmadiyya is an Islamic religious movement founded in Punjab, British India, near the end of the 19th century. He claimed to have been appointed as the Mujaddid of Islam. The adherents of the Ahmadiyya movement are referred to as Ahmadi Muslims or simply Ahmadis, Ahmadiyya adherents believe that Ahmad appeared in the likeness of Jesus, to end religious wars, condemn bloodshed and reinstitute morality, justice, and peace. Thus, Ahmadis view themselves as leading the revival and peaceful propagation of Islam, Mirza Ghulam Ahmad founded the movement on 23 March 1889. The Ahmadis have a strong tradition and were among the earliest Muslim communities to arrive in Britain. Currently, the community is led by its Caliph, Mirza Masroor Ahmad, the population is almost entirely contained in the single, highly organized and united movement. In this sense there is one major branch. Some Ahmadiyya-specific beliefs have been thought of as opposed to contemporary mainstream Islamic thought since the movements birth, many Muslims consider Ahmadi Muslims as either kafirs or heretics. In a manifesto dated 4 November 1900, Mirza Ghulam Ahmad explained that the name did not refer to himself but to Ahmad, the alternative name of Muhammad. According to Ahmad, these names refer to two aspects or phases of Islam, and in later times it was the latter aspect that commanded greater attention. He also called it the Ahmadiyya madhab, And it is permissible that this also be referred to as ‘Muslims of the Aḥmadī way. Ahmadi beliefs are more aligned with the Sunni tradition, than they are with the Shia tradition, such as The Five Pillars of Islam and The Six articles of Islamic Faith. Likewise, Ahmadis accept the Quran as their text, face the Kaaba during prayer, practice the Sunnah. These are the central beliefs constituting Ahmadi Muslim thought, the distinguishing feature of the Ahmadiyya Muslim Community is their belief in Mirza Ghulam Ahmad as the Promised Messiah and Mahdi, as prophesied by the Islamic prophet Muhammad. Through the proclamation of truth and by putting an end to conflicts, I should bring about peace. I am called upon to demonstrate spirituality which lies buried under egoistic darkness and it is for me to demonstrate by practice, and not by words alone, the Divine powers which penetrate into a human being and are manifested through prayer or attention. All this will be accomplished, not through my power, but through the power of the Almighty God, Who is the God of heaven and he believed that his message had special relevance for the Western world, which, he believed, had descended into materialism. The message which the founders of these religions brought was, therefore, essentially the same as that of Islam, the completion and consummation of the development of religion came about with the advent of Muhammad
11.
New Order (Indonesia)
–
The New Order is the term coined by the second Indonesian President Suharto to characterise his regime as he came to power in 1966. Suharto used this term to contrast his rule with that of his predecessor, the term New Order in more recent times has become synonymous with the Suharto years. The generation of 66 epitomised talk of a new group of young leaders, strident anti-communism remained a hallmark of the regime for its subsequent 32 years. Within a few years, however, many of its allies had become indifferent or averse to the New Order. Among much of the movement which forced Suharto to resign in the 1998 Indonesian Revolution and then gained power. It is frequently employed to describe figures who were tied to the Suharto period, or who upheld the practises of his authoritarian regime, such as corruption, collusion. Sukarno was Indonesias founding president, a position he had held since the Republics formation in 1945, in 1955, the first general parliamentary elections delivered an unstable parliament and from the late 1950s, Sukarnos rule became increasingly autocratic under his Guided Democracy. To the resentment of the Military and Muslim groups, this arrangement became increasingly reliant on the PKI which had become the country’s strongest political party, Sukarno’s anti-imperial ideology saw Indonesia increasingly dependent on the Soviet Union and China which was met with indignation from Western countries. Sukarno’s administration became increasingly ineffective in providing an economic system to lift its citizens out of poverty. Meanwhile, Sukarno led Indonesia into Konfrontasi, a confrontation with Malaysia, removed Indonesia from the United Nations. By 1965 at the height of the Cold War, the PKI penetrated all levels of government, with the support of Sukarno and the Air Force, the party gained increasing influence at the expense of the Army, thus ensuring the Armys enmity. Muslim clerics, many of whom were landowners, felt threatened by the PKIs rural land confiscation actions, the army was alarmed at Sukarno’s support for the PKI’s wish to quickly establish a fifth force of armed peasants and labourers. On 30 September 1965, six generals were killed by a group calling themselves the 30 September Movement who alleged a plot to kill the President. General Suharto led the army in suppressing the coup attempt. The Communist Party of Indonesia were quickly blamed and the led an anti-communist purge which killed an estimated 500,000 people. Student groups, such as KAMI, were encouraged by, and sided with, in March 1966, Suharto secured a presidential decree, which gave him authority to take any action necessary to maintain security. A June session of the parliament banned Marxism-Leninism, ratified the Supersemar. In August–September 1966, and against the wishes of Sukarno, the New Order ended Indonesias confrontation with Malaysia, in March 1967, the MPRS stripped Sukarno of his remaining power, and Suharto was named Acting President
12.
Suharto
–
Suharto was the second President of Indonesia, holding the office for 31 years from the ousting of Sukarno in 1967 until his resignation in 1998. Suharto was born in a village, Kemusuk, in the Godean area near the city of Yogyakarta. He grew up in humble circumstances and his Javanese Muslim parents divorced not long after his birth, and he was passed between foster parents for much of his childhood. During the Japanese occupation of Indonesia, Suharto served in Japanese-organised Indonesian security forces, Indonesias independence struggle saw his joining the newly formed Indonesian army. Suharto rose to the rank of major general following Indonesian independence, an attempted coup on 30 September 1965 allegedly backed by the Indonesian Communist Party was countered by Suharto-led troops. The army subsequently led an anti-communist purge which the CIA described as one of the worst mass murders of the 20th century and Suharto wrested power from Indonesias founding president and he was appointed acting president in 1967, replacing Indonesian founding father Sukarno, and elected President the following year. He then mounted a campaign known as De-Soekarnoization in an effort to reduce the former Presidents influence. Support for Suhartos presidency was strong throughout the 1970s and 1980s, by the 1990s, the New Orders authoritarianism and widespread corruption were a source of discontent and, following a severe financial crisis, led to widespread unrest and his resignation in May 1998. Suharto died in 2008 and was given a state funeral, the legacy of Suhartos 31-year rule is debated both in Indonesia and abroad. Under his New Order administration, Suharto constructed a strong, centralised and military-dominated government, an ability to maintain stability over a sprawling and diverse Indonesia and an avowedly anti-Communist stance won him the economic and diplomatic support of the West during the Cold War. For most of his presidency, Indonesia experienced significant economic growth and industrialisation, dramatically improving health, education, plans to bestow Suharto with a National Hero title are currently being considered by the Indonesian government and has been highly debated in Indonesia. According to Transparency International, Suharto is the most corrupt leader in modern history, Suharto was born on 8 June 1921 during the Dutch East Indies era, in a plaited bamboo walled house in the hamlet of Kemusuk, a part of the larger village of Godean. The village is 15 kilometres west of Yogyakarta, the heartland of the Javanese. Born to ethnic Javanese parents, he was the child of his fathers second marriage. His father, Kertosudiro, had two children from his previous marriage, and was a village irrigation official and his mother, Sukirah, a local woman, was distantly related to Sultan Hamengkubuwono V by his first concubine. Five weeks after Suhartos birth, his mother suffered a breakdown and he was placed in the care of his paternal great-aunt. Kertosudiro and Sukirah divorced early in Suhartos life and both later remarried, at the age of three, Suharto was returned to his mother, who had married a local farmer whom Suharto helped in the rice paddies. Over the following two years, he was back to his mother in Kemusuk by his stepfather and then back again to Wuryantoro by his father
13.
Pancasila (politics)
–
Pancasila is the official philosophical foundation of the Indonesian state. Pancasila consists of two Old Javanese words, pañca meaning five, and sīla meaning principles and it comprises five principles held to be inseparable and interrelated, Belief in the absoluteness of God. Democracy guided by the wisdom in the unanimity arising out of deliberations amongst representatives. Social justice for all of the people of Indonesia, in 1945, facing the need to pull together the diverse archipelago, the future President Sukarno promulgated Pancasila as the philosophical foundation of the Indonesian state. Sukarnos political philosophy was mainly a fusion of elements of socialism, nationalism and monotheism, the fifth sila concerning religiosity was promoted to become the first sila. Internationalism, justice and humanity remain as parts of the second sila, the previously first sila about nationalism became the third sila about Indonesian unity. The third and fourth sila about democracy and social welfare become the fourth and fifth sila, Pancasila was thus intended to help solve the conflicting priorities among Muslims, nationalists and Christians. The 1945 Constitution of Indonesia then set forth Pancasila as the embodiment of basic principles of an independent Indonesian state, since its inception, Pancasila has been the subject of differences of opinion. One prime area of concerns the first of the five pillars. During the negotiations concerning this principle the nationalists were concerned that the formulation ought to promote religious freedom, the Muslims wanted a formulation where the religion of Indonesia is Islam. A historical anachronism is found in the Constitution, on 18 August 1945, the group that ratified the Constitution unanimously agreed that the term Allah should be replaced by Tuhan, a more general term which was supported by the Hindus. The word Ketuhanan and Allah is used in the preamble to the Constitution, but the term Allah appears in Article 9, there is an alternative presidential promise in the same article which does not mention God at all. The content of the philosophy has been interpreted by different philosophers. Pancasila has been an object of philosophical discourse since 1945 onwards, the Pancasila philosophers continually reinterpreted the content, so that its meaning varied from time to time. The following are chronological analyses of the content of philosophies of Pancasila, the first draft of Pancasila was formulated by Sukarno, delivered on 1 June 1945 before the Investigating Committee for the Preparation for Independence, without the word Indonesia. The second draft of Pancasila was formulated in the Jakarta Charter by the Committee of Nine, Sukarno accepted the suggestion of the other members of the committee to change the sequence of Pancasila. The fifth Sila of Sukarno become the first Sila of the Jakarta Charter, the first draft of the Pancasila philosophy was formulated by Sukarno on 1 June 1945. Ketuhanan, to him, was indigenous, while Kemanusiaan was inspired by the Hindu concept of Tat Twam Asi, the Islamic concept of fardhukifayah
14.
Government of Indonesia
–
The term Government of Indonesia can have a number of different meanings. At its widest, it can refer collectively to the three branches of government – the Executive branch, Legislative branch and Judicial branch. The term is used colloquially to mean the Executive and Legislature together, as these are the branches of government responsible for day-to-day governance of the nation. At its narrowest, the term is used to refer to the Executive Branch in form of the Cabinet of Indonesia as this is the branches of government responsible for day-to-day governance, a constitutional reform process lasted from 1999 to 2002, with four constitutional amendments producing important changes. Among these are term limits of up to 2 five-year terms for the President and Vice-President, tNI/POLRI representation in the DPR and MPR ended in 2004. Societal group representation in the MPR was eliminated in 2004 through further constitutional change, having served as rubberstamp bodies in the past, the DPR and MPR have gained considerable power and are increasingly assertive in oversight of the executive branch. Through his appointed cabinet, the president retains the authority to conduct the administration of the government, a general election in June 1999 produced the first freely elected national, provincial and regional parliaments in over forty years. Megawatis PDI-P party had won the largest share of the vote in the election, while Golkar. Several other, mostly Islamic parties won shares large enough to be seated in the DPR, further democratic elections took place in 2004 and 2009. The president and vice-president are selected by vote of the citizens for five-year terms, prior to 2004, they were chosen by Peoples Consultative Assembly. The last election was held 9 July 2014, the president appoints a cabinet, members of which do not have to be elected members of the legislature. The Peoples Consultative Assembly is the branch in Indonesias political system. Following elections in 2004, the MPR became a bicameral parliament, the Regional Representatives Council is the upper house of The Peoples Consultative Assembly. The Indonesian Supreme Court is the highest level of the judicial branch and its judges are appointed by the president. The Constitutional Court rules on constitutional and political matters, while a Judicial Commission oversees the judges, reformasi, the struggle for power in post-Soeharto Indonesia. Crows Nest, NSW, Allen & Unwin, a nation in waiting, Indonesias search for stability. ISBN 0-8133-3650-3 Republic of Indonesia - National portal
15.
Post-Suharto era
–
The Post-Suharto era in Indonesia began with the fall of Suharto in 1998 during which Indonesia has been in a period of transition, an era known in Indonesia as Reformasi. A more open and liberal political-social environment ensued following the resignation of authoritarian President Suharto, the process of reformasi in Indonesia has resulted in a greater degree of freedom of speech, in contrast to the pervasive censorship under the New Order. This has led to an open political debate in the news media. Events that have shaped Indonesia in this include a bombing campaign by Islamic terrorists. The Reformasi of 1998 led to changes in Indonesias various governmental institutions, reforms upon the structures of the judiciary, legislature, and executive office. When Suharto attempted to have Megawati removed as head of party in a back-room deal. This culminated in Black Saturday on 27 July, when the Indonesian military broke up the demonstrations and these further worsened when the 1997 Asian financial crisis reached Indonesia, highlighting the corruption of the New Order. Economic instability from the crisis affected much of the country, in the form of increased prices for staple foods and goods, and lowered standards of living and quality of life. In West Kalimantan, there was violence between Dayaks and Madurese in 1996, in the Sambas riots in 1999 and the Sampit conflict 2001. In the Sambas conflict, both Malays and Dayaks massacred Madurese, growing dissatisfaction with Suhartos authoritarian rule and the rapid erosion of the economy led many, chiefly the younger generation, to renew their protests directly against the New Order. During the years 1997–1998, a riot broke out in Indonesia. People were burning everything within the city including cars, motorcycles, buildings and this was further worsened when many were killed and raped, most of which were Indonesians of Chinese descent. No action was taken by the army or the police, in 1998, Suharto made the decision to stand before the parliament for a re-election and won. The result was considered so outrageous that students occupied the Parliament, Suharto soon stood down from the presidency, and named B. J. Habibie his successor. On Suhartos resignation, Vice-President B. J. Habibie was sworn in as President of Indonesia, as President, Habibie undertook numerous political reforms. In February 1999, Habibies Government passed the Political Parties Law, under this law, political parties were not limited to just three as had been the case under the Suharto regime. Political parties were not required to have Pancasila as their ideology. This resulted in the emergence of political parties and 48 would go on to compete in the 1999 legislative election
16.
Indonesian Army
–
The Indonesian Army, the land component of the Indonesian National Armed Forces, has an estimated strength of 300,000 active personnel. The history of the Indonesian Army has its roots in 1945 when the Tentara Keamanan Rakyat Civil Security Forces first emerged as a paramilitary and police corps. The Indonesia Army is composed of a headquarters,12 military area commands, a reserve command KOSTRAD, a special forces command Kopassus. In the week following the Japanese surrender of 1945, the Giyugun, most PETA and Heiho members did not yet know about the declaration of independence. Command structures and membership vital for an army were consequently dismantled. In the self-created Indonesian army, Japanese-trained Indonesian officers prevailed over those trained by the Dutch, a thirty-year-old former school teacher, Sudirman, was elected commander-in-chief at the first meeting of Division Commanders in Yogyakarta on 12 November 1945. At critical moments during the revolution, the managed to manifest itself as a peoples army, the army of the revolution. As the power of the newborn, in addition to arranging the TNI itself, at the time must also face various challenges. From within the country, the military face-undermining undermining both a political dimension as well as military dimensions, political undermining sourced from the communist groups who want to put the military under their influence through political officers, the Bureau of Struggle, and TNI community. Challenges from abroad, namely TNI twice face the Dutch military aggression that had a more advanced weaponry, thus, the integrity and existence of the Unitary Republic of Indonesia has been able to be maintained by military force with the people. In accordance with the decision of the Round Table Conference, at the end of 1949 formed the United States of Indonesia, correspondingly, also formed the Angkatan Perang Republik Indonesia Serikat which is combined with the TNI and the former KNIL as its core. In August 1950 RIS was disbanded and returned to form unitary State, APRIS was renamed to Angkatan Perang Republik Indonesia. The period is called the period of liberal democracy is characterized by various rebellions in the country. The army also need to confront the uprising in Makassar led by Andi Azis, meanwhile, DaruI Tslam in West Java widen its influence to South Kalimantan, South Sulawesi and Aceh. In 1958 the Revolutionary Government of the Republic of Indonesia / Peoples Struggle started arebellion in large parts of Sumatra, all of the rebellion were crushed by the military along with the strength of other national components. On 17 November 1952, General Nasution is suspended as army chief of staff following army indiscipline over command, on 5 July 1959, Sukarno, with armed forces support, issued a decree dissolving the Constituent Assembly and reintroducing the Constitution of 1945 with strong presidential powers. He assumed the role of Prime Minister, which completes the structure of Guided Democracy. At the same time, the Indonesian government started sending their troops on UN peacekeeping mission, the first batch of soldiers were sent to Sinai, Egypt and were known as Garuda Contingent 1
17.
Inul Daratista
–
Inul Daratista is a dangdut singer and performance artist from Pasuruan, East Java, Indonesia. She became nationally famous in 2003, and is known for her style of dancing that has caused major controversy in Indonesia. Inul is a version of Ainur, and the singers childhood pet name. As she began her career singing in a rock band. Inul Daratista rose to fame after a televised January 2003 concert in Jakarta. Her dance moves, which she calls Goyang Inul, goyang-gerudi, or Ngebor, some conservative Muslim organizations such as the Indonesian Muslim Council called for a ban on her concerts. She was cited as a reason to pass a national anti-pornography bill that was drafted during the height of the controversy in mid-2003, but as of 2005 has not passed. Inuls dance style was criticised by other dangdut singers, most vocally Rhoma Irama, for corrupting the genre. Inul Daratista is married to Adam Suseno, on May 19,2009 the couples first child was born, Yusuf Ivander Damares. The Wall Street Journal, April 3,2007
18.
Deforestation in Indonesia
–
Deforestation in Indonesia involves the long-term loss of forests and foliage across much of the country, it has had massive environmental and social impacts. Indonesia is home to some of the most biologically diverse forests in the world and ranks third in number of species behind Brazil, as late as 1900, Indonesia was still a densely forested country, forests represented 84 percent of the total land area. Deforestation intensified in the 1970s and has accelerated further since then, the estimated forest cover of 170 million hectares around 1900 decreased to less than 100 million hectares by the end of the 20th century. In 2008, it was estimated that tropical rainforests in Indonesia would be logged out in a decade, of the total logging in Indonesia, up to 80% is reported to be performed illegally. Large areas of forest in Indonesia have been cleared by large multinational companies, such as Asia Pulp and Paper. Forests are often burned by farmers and plantation owners, another major source of deforestation is the logging industry, driven by demand from China and Japan. Agricultural development and transmigration programs moved large populations into rainforest areas, logging and the burning of forests to clear land for cultivation has made Indonesia the worlds third largest emitter of greenhouse gases, behind China and the United States. Forest fires often destroy high capacity carbon sinks, including old-growth rainforest, in May 2011, Indonesia declared a moratorium on new logging contracts to help combat this. This appeared to be ineffective in the short-term, as the rate of continued to increase. By 2012 Indonesia had surpassed the rate of deforestation in Brazil, the Indonesian archipelago of about 17,000 islands is home to some of the most biodiverse forests in the world. In 1900 the total forest represented 84% of the land area. By 1950 plantations and smallholder plantings of tree crops still only covered a small area, the forest cover by that time is estimated to 145 million ha of primary forest and another 14 million ha of secondary and tidal forest. In the early 1970s Indonesia used this resource to its economic benefit with the development of the countrys wood-processing industries. The rate of deforestation continues to increase, the 2009 State Environment Report launched by President Susilo Bambang Yudhoyono revealed that the number of fire hotspots rose to 32,416 in 2009 from only 19,192 in 2008. The Environment Ministry blamed the increase on weak law enforcement and a lack of supervision from local authorities, between 1990 and 2000 20% of the forest area in Indonesia had been lost and by 2010, only 52% of the total land area was forested. Even despite a moratorium on new logging contracts imposed in 2010, Indonesias lowland tropical forests, the richest in timber resources and biodiversity, are most at risk. By 2000 they have been almost entirely cleared in Sulawesi, and predicted to disappear within few years in Sumatra, in Sumatra tens of thousands of square kilometres of forest have been cleared often under the command of the central government who comply with multi-national companies to remove the forest. In Kalimantan, from 1991–2014, large areas of the forest were burned because of uncontrollable fire causing atmospheric pollution across South-East Asia
19.
Hamka
–
Prof. Dr. Haji Abdul Malik bin Dr. Syekh Haji Abdul Karim Amrullah, better known by the nickname Hamka was an Indonesian ulama, novelist, philosopher and political activist. Hamka was born on 17 February 1908 in Minangkabau, West Sumatra and he was raised in a family of devout Muslims. His father was Abdul Karim Amrullah, a reformer of Islam in Minangkabau who was known as Haji Rasul, while his mother, Sitti Shafiyah. The father of Abdul Karim, Hamkas grandfather, namely Muhammad Amrullah was known as a follower of cleric Congregation Naqsyabandiyah, prior to education in formal schools, Hamka lived with his grandmother in a house south of Maninjau. When he was six years old, he moved with his father to Padang Panjang, West Sumatera. Following common tradition in Minang, as a child he studied the Quran and slept in a mosque which is near the place where he lives, because Minang boys did not have a place to sleep in the house. In the mosque, he studied the Quran and silek, while outside it, he likes to listen to kaba, interaction with these storyteller artists gave him knowledge of the art of storytelling and word processing. Later, through his novels, Hamka often plucks vocabulary and Minang terms, like the writer who was born in the realm of Minang, rhymes and proverbs adorn his works. In 1915, even after the age of seven, he enrolled in a village school and those times, as considered by Hamka himself, were one of the beautiful eras in his life. In the morning, he rushed off to school so that he can play before class started, then after school, he would go play again with his friends, such as hide and seek, wrestling, chasing after one another, like the other kids his age played. Two years later, while still learning every morning at the village school, but since his father enrolled him in Sumatera Thawalib in 1918, he could no longer attend classes at the village school. He quit after graduating two classes, after that, he studied at the Diniyah School every morning, while in the afternoon and evening studying in Thawalib back at the mosque. Those are young Hamkas activities everyday, something which, as he admitted, was not fun and curbed the freedom of his childhood. While studying in Helmi Talib, he was not considered as a child, he even often did not attend in a few days because he felt bored. He preferred to be in a owned by his public teacher. In the library, he was free to read a variety of books, however, because of the books he had borrowed have nothing to do with lessons in Thawalib, he was scolded by his father when he was caught busy reading Kaba Cindua Mato. His father said, Are you going to be a person or become a storyteller. At the same time, he was no longer interested in completing education at Thawalib, after studying for four years, he decided to get out of Thawalib, while the schools educational program is designed for seven years
20.
Islam in Indonesia
–
Indonesia is constitutionally a secular state, with Islam being the dominant religion in the country. Indonesia also has a larger Muslim population than any country in the world. Based on demographic statistics, 99% of Indonesian Muslims mainly follow the Shafii school of Sunni jurisprudence, although when asked, there are around one million Shias, who are concentrated around Jakarta, and about 400,000 Ahmadi Muslims. There is evidence of Arab Muslim traders entering Indonesia as early as the 8th century, Indonesias historical inhabitants were animists, Hindus and Buddhists. However, it was not until the end of the 13th century that the spread of Islam began, the spread of Islam continued as Muslim traders married the local women, with some of the wealthier traders marrying into the families of the ruling elite. In general, traders and the royalty of major kingdoms were the first to adopt the new religion, dominant kingdoms included Samudra Pasai in northern Sumatra, Demak Sultanate and Mataram in Central Java, and the sultanates of Ternate and Tidore in the Maluku Islands to the east. Through assimilation related to trade, royal conversion, and conquest, Islam had supplanted Hinduism and Buddhism as the dominant religion of Java, the eastern islands remained largely animist until adopting Islam and Christianity in the 17th and 18th centuries, whereas Bali still retains a Hindu majority. During this process cultural influences from the Hindu-Buddhist era were mostly tolerated or incorporated into Islamic rituals and this evidence cannot explain more complicated matters such as how lifestyles were affected by the new religion or how deeply it affected societies. By the late century, the Majapahit Empire in Java had begun its decline. Islam in Java then began to spread formally, building on the influences of the Wali Songo. The Dutch entered the region in the 17th century due to its lucrative wealth established through the natural resources. The Maluku Islands in the Indonesian archipelago were known as the spice islands, the countrys natural spices, including nutmeg, pepper, clove, were highly prized. Other popular trade items of the area include sandalwood, rubber, the movement built schools that combined an Islamic and secular curriculum and was unique in that it trained women as preachers for women. The activities of the reformers and the reactions of their opponents, the Minangkabau ulema played an important role in the early reform movement. In 1906, Tahir bin Jalaluddin published al-Iman, the Malay newspaper in Singapore, five years later followed publication of al-Munir newspaper in Padang. In the first 20th century, Muslim modernist school arose in West Sumatra, such as Adabiah, Diniyah Putri, later, Islamic movement also developed in Java with the birth of the NU and Muhammadiyah. Today about 88% of Indonesias 235 million people is Muslim, upon independence there was significant controversy surrounding the role of Islam in politics, this caused enormous tensions. Eventually, Indonesia adopted a civil code instead of an Islamic one, in the New Order years, there was an intensification of religious belief amongst Muslims
21.
Priyayi
–
Priyayi was the Dutch era class of the nobles of the Robe, as opposed to royal nobility or bangsawan or ningrat, in Java, Indonesias most populous island. Initially court officials in pre-colonial kingdoms, the moved into the colonial civil service. Named para yayi, nobles, officials, administrators, and chiefs were integrated in a patron-client relationship with the Sultan to preside over the peripheries of the kingdom, the homeland of priyayi culture is attributed to Mataram’s center, namely the Javanese-speaking middle and eastern parts of Java. After the arrival of the Dutch East India Company and the collapse of Mataram, although Dutch political influence severely limited their autonomy throughout the colonial period, the two kingdoms continued to serve as symbols of Javanese courtly culture. A bupati is responsible for a kabupaten, often a polity with a semi-autonomous history, the position of a bupati was often inherited from father to son, a practice allowed under the 1854 Dutch Constitutions, and families of the bupati often formed a local aristocratic class. The bupati is subordinate to, and usually has a correspondence with. Other colonial government employees considered to be of priyayi stature included tax officials, prosecutors, by 1931, Europeans accounted only for 10 percent of the entire state apparatus in the Dutch East Indies, and over 250,000 native officials were on state payroll. In Java, a class distinction existed between priyagung, a well connected to the aristocratic elite in Surakarta and Yogyakarta. Nonetheless, the distance separating the priyayi from the peasantry is much greater than that separating the priyagung from the priyayi cilik. In 1901, the Dutch East Indies government established the so-called Ethische Politiek as an official policy, among the Javanese, priyayi men were the first to be educated at Western-style institutions before entering the colonial civil service. Nationalistic sentiments among Javanese elites who received Dutch education were formative in the era of the Indonesian National Awakening, the Boedi Oetomo, the first indigenous political society in the Dutch East Indies, was established by a group of priyayi doctors and medical students in 1908. Although the group was confined to a Javanese, male priyayi following, the recognition of the Republic of Indonesia in 1949 by Dutch authorities resulted in the integration of bureaucratic institutions from Dutch-controlled federal states into the new Republic. The number of servants in Indonesia thus grew from 115,000 in the late 1920s to 400,000 in the early 1950s. However, the top echelons were dominated by an elite group of 100,000 Dutch-trained senior officials. The priyayi class used elaborate title system and these title were hereditary in some extents, a son will inherit a title one level lower than his parent, unless it is already of the lowest rank. The honorific Raden is related to the Malagasy noble titles of Randriana or Andriana, as a feudalistic subculture in Javanese society distinct from the peasantry, priyayi culture emphasizes the alus over the kasar, and the batin over the lahir. Within Javanese Islam, Geertz identified three alirans, or cultural streams, the abangan, the santri, and the priyayi. Members of the stream are more likely to be urban dwellers, and tend to be oriented to the mosque, the Quran
22.
Ahmadiyya in Indonesia
–
Ahmadiyya is an Islamic movement in Indonesia. The Association of Religion Data Archives estimates around 400,000 Ahmadi Muslims, however, contact with the Indonesian people and Ahmadi Muslims of India dates back a few years earlier. However, their teachers advised them to travel to India, which according to them was becoming a center of Islamic thought. It has been suggested that a number of Ahmadi Muslim journals and books published in India were widely circulated in South East Asian countries of Singapore, Malaysia and Indonesia and he delivered a number of speeches in Surabaya and Batavia which attracted headlines in several leading newspapers. It has been postulated that this may have been the trigger for the teachers to recommend a trip to India, on complying with their teachers advice, all three students set out separately and reunited in the north Indian city of Lucknow. Whilst in the city began their education in Islamic studies at Madrasah Nizhamiyyah Darun Nadwah under the supervision of Abdul Bari-al Ansari. Impressed by the Ahmadi teachings under the supervision of Maulana Abdus Sattar, multiple theories abound as for the justification for this move. It has been suggested that the desired to know more about the source of the teachings of Ahmadiyya. However, a popular opinion suggests that Abdus Sattar was himself convinced of the superiority of the main branch. Soon after their arrival, the three decided to take oath of allegiance at the hands of Caliph Mirza Basheer-ud-Din Mahmood Ahmad. In 1924, the caliph toured the Middle East and Europe, having learnt this, a number of Indonesian students, whilst still studying in Qadian, desired that their caliph should also visit the East, in particular the Indonesian archipelago. In a formal speech delivered in Arabic to the caliph, by Haji Mahmud, a spokesman for the Indonesian students in Qadian, the students expressed this very desire. The caliph, assured them that he himself will not be able to visit Indonesia but will send a representative. Subsequently, in the summer of 1925, under the directive of the caliph, Rahmat Ali, a missionary of the Ahmadiyya movement, arrived in Tapaktuan, Aceh, with this, the foundation of the Ahmadiyya movement in Indonesia was laid. In the history of the Community, the three aforementioned students are renowned as the pioneers of the Ahmadiyya movement in Indonesia. Through their pioneering efforts, and various missionaries of the Community, on October 2,1925, with 13 members, under the leadership of Rahmat Ali, the first branch of the movement was established in Tapaktuan. A few months later, in 1926, Rahmat Ali moved to Padang, in the west coast of Sumatra, following this, several branches of the movement were established all over the Island. In 1931, Rahmat Ali moved to Batavia, in the northwest coast of Java Island, R. Muhyiddin was elected as the first president of the Ahmadiyya Muslim Community in Indonesia
23.
Sheikh Yusuf
–
Abadin Tadia Tjoessoep, more commonly known as Sheikh Yusuf or Sheik Joseph, was an Indonesian Muslim of noble descent. He was also known as Muhammad Yusuf al-Maqassari, in 1693 he was exiled to the Cape of Good Hope, South Africa, which resulted in his establishing Islam in the Cape. Yusuf was born as nephew of the Sultan Alauddin of Gowa, in today Makassar, in 1644 he embarked on the Hajj to Mecca and spent several years in Arabia learning under various pious scholars. During this period the Dutch and British East India Companies were fighting for control of the due to its lucrative trade in spices. When Yusuf left Arabia in 1664, Makassar had been captured by the Dutch, instead, he headed for Bantam on the island of Java, where he was welcomed by Sultan Ageng Tirtayasa. Ageng gave Yusuf the hand of one of his daughters in marriage, Yusuf stayed in Bantam for 16 years until 1680, when Agengs son, Pangeran Hajji, rose against his father, possibly at the urgings of the Dutch East India Company. Ageng rallied his forces, including Yusuf, and in 1683 besieged Hajji in his fortress at Soerdesoeang, Ageng was defeated but managed to escape capture, along with an entourage of about 5,000, among them the 57-year-old Yusuf. Ageng was captured later that year but Yusuf managed to escape a second time, in 1684 Yusuf was persuaded to surrender on the promise of a pardon, but the Dutch reneged on their promise and instead imprisoned him at the castle of Batavia. Suspecting that he would escape, the Dutch transferred him to Ceylon in September that year. Yusuf, along with 49 followers including two wives, two concubines and twelve children, were received in the Cape on 2 April 1694 by governor Simon van der Stel. They were housed on the farm Zandvliet, far outside of Cape Town, the plan failed however, Yusufs settlement soon became a sanctuary for slaves and it was here that the first cohesive Islamic community in South Africa was established. From here the message of Islam was disseminated to the community of Cape Town. Sheikh Yusuf died at Zandvliet on 23 May 1699, thereafter the area surrounding Zandvliet farm had been renamed Macassar after his place of birth. He was buried on the hills of Faure, overlooking Macassar, as honour to Sheikh Yusuf, a shrine had been erected over his grave and to this day Muslims in the area visit it to pay their respects. On 27 September 2005 Sheikh Yusuf was posthumously awarded the The Order of the Companions of OR Tambo in Gold for his contribution to the struggle against colonialism
24.
Padri War
–
The Padri War was fought from 1803 until 1837 in West Sumatra, Indonesia between the Padris and the Adats. Padris were Muslim clerics from Sumatra who, inspired by Wahabism and after returning from Hajj, wanted to impose sharia in Minangkabau country in West Sumatra, Adats comprised the Minangkabau nobility and traditional chiefs. The latter asked for the help of the Dutch, who intervened from 1821, adat, as customary law is called in Indonesia, includes indigenous, pre-Islamic religious practices and social traditions in local custom. In the 1820s, the Dutch had yet to consolidate their possessions in some parts of the Dutch East Indies after re-acquiring it from the British and this was especially true on the island of Sumatra, where some areas would not come under Dutch rule until the 20th century. Between 1821–1824, skirmishes broke out throughout the region, ended only by the Masang Treaty, the war cooled down during the next six years, as the Dutch faced larger-scale uprisings in Java. The conflict broke out again in the 1830s with the Dutch gaining early victories, soon after, the war centred on Bonjol, the fortified last stronghold of the Padris. It finally fell in 1837 after being besieged for three years, and along with the exile of Padri leader Tuanku Imam Bonjol, the conflict died out, with the victory, the Dutch tightened their hold on West Sumatra. Yet there was a legacy for the native Minangs, after the war. This helped promulgating the new view of adat basandi syara, syara basandi Kitabullah, Tuanku Imam Bonjol, leader in the Padri movement Dobbin, Christine. Islamic Revivalism in a Changing Peasant Economy, Central Sumatra, 1784-1847, a History of Modern Indonesia since c. Tarling, Nicholas, The Cambridge History of Southeast Asia, vol. II The Nineteenth and Twentieth Centuries 1992
25.
Tuanku Imam Bonjol
–
Tuanku Imam Bonjol, also known as Muhammad Syahab, Peto Syarif, and Malim Basa, was one of the most popular leaders of the Padri movement in Central Sumatra. He was declared a National Hero of Indonesia, tuanku Imam Bonjol was born in Bonjol, Pasaman, West Sumatra. His family came from Sungai Rimbang, Suliki, Limapuluh Koto and his parents name were Bayanuddin and Hamatun. He was immersed in Islamic studies as he grew up, studying first from his father and later various other Muslim theologians. After founding the state of Bonjol, Syarif became involved in the Adat-Paderi controversy as a Paderi leader and it also opposed the powerful role of women in the matrilineal Minangkabau culture. The Adat, or traditionalist, position was that local custom that pre-dated the arrival of Islam should also be respected and followed, feeling their leadership position threatened, the traditionalists appealed to the Dutch for help in their struggle against the Paderis. At first, the Dutch were not able to win militarily against the Paderis because their resources were stretched thin by the Diponegoro resistance in Java, in 1824, the Dutch signed the Masang Agreement ending hostilities with the state of Bonjol. Subsequently, however, once the Diponegoro resistance was suppressed, the Dutch attacked the state of Pandai Sikat in an effort to gain control of West Sumatra. Despite valiant fighting by the Indonesians, the power of the Dutch military eventually prevailed. Syarif was captured in 1832 but escaped after three months to continue the struggle from his fortress in Bonjol. After three years of siege, the Dutch finally managed to sack Bonjol on 16 August 1837, through a negotiation ruse, the Dutch again captured Syarif and exiled him, first to Cianjur in West Java, then to Ambon, and later to Manado in Sulawesi. He died on 6 November 1864, at the age of 92 and is buried in Sulawesi, the site of his grave is marked by a Minangkabau house. History of Indonesia Padri War Bio Imam Bonjol at Ensiklopedi Tokoh Indonesia http, //www. minahasa. net/en/history-imambonjol. html
26.
Sunan Gunungjati
–
Sunan Gunungjati was one of the Wali Songo, or nine saints of Islam revered in Indonesia. He founded the Sultanate of Banten, as well as the Sultanate of Cirebon on the north coast of Java. As such, Syarif Hidayatullah could claim descent, on his side, from the Islamic prophet Muhammad, through his daughter, Fatima, and on his mothers side. There is much uncertainty as to his early life and later career in the Indonesian Archipelago. Some say that he was born in Pasai, one of the earliest centres of Islam in Southeast Asia, whilst others say that he was born in Pajajaran, capital of his maternal grandfathers Kingdom of Sunda. He is reported to have married a sister of Trenggono, Sultan of Demak, as Fatahillah - so the story goes - he defeated the Portuguese at their base in Sunda Kelapa, and renamed it Jayakarta in 1527. To this day, his victory over the Portuguese is commemorated as the anniversary of the founding of Jakarta. The many conflicting stories about Sunan Gunungjati led some scholars to conclude that he might be a conflation of more than one historical figure. Syarif Hidayatullah studied Islam under the guidance of venerated scholars in Egypt, some of whom probably included leading Sufis and it is assumed that he must have also undertaken his pilgrimage to Mecca and Medina. Sunan Gunungjati was the one of the Wali Songo to have assumed a sultans coronet. He used his kingship - imbued with the authority of his paternal Hashemite lineage and his maternal royal ancestry - to propagate Islam all along the Pesisir. He and his prince Maulana Hasanuddin took part in several expeditions, the leader in Banten voluntarily submitted the leadership of the region to Sunan Gunungjati but was eventually appointed as the new leader of the province which later became the kingdom of Banten. Around the age of 89, Susan Gunungjati started to focus on dawah, pangeran Pasarean later became the new king. In 1568 Sunan Gunungjati died at the age of 120 in Cirebon and he was buried in Gunung Sembung, Gunung Jati, around 5 km to the north of the town centre of Cirebon. His tomb has become one of Javas most important pilgrimage points, the tomb enclosure is embedded with porcelain plates, which are replaced with new pieces bought by well wishers. Today the pieces are largely of European or Japanese origin, atlas Wali Songo, Buku Pertama yang Mengungkap Wali Songo Sebagai Fakta Sejarah. ISBN 978-602-8648-09-7 Islam in Indonesia The spread of Islam in Indonesia
