DOCSLIB.ORG

FINAL DISSERTATION Daniel K Listijabudi

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
FINAL DISSERTATION Daniel K Listijabudi VU Research Portal The Mystical Quest as a Path to Peacebuilding Listijabudi, D.K. 2016 document version Publisher's PDF, also known as Version of record Link to publication in VU Research Portal citation for published version (APA) Listijabudi, D. K. (2016). The Mystical Quest as a Path to Peacebuilding: A Cross-textual Reading of the Stories of Dewa Ruci and Jacob at the Jabbok as a Contribution to Asian Multi-faith Hermeneutics. General rights Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. • Users may download and print one copy of any publication from the public portal for the purpose of private study or research. • You may not further distribute the material or use it for any profit-making activity or commercial gain • You may freely distribute the URL identifying the publication in the public portal ? Take down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. E-mail address: [email protected] Download date: 02. Oct. 2021 VRIJE UNIVERSITEIT The Mystical Quest as a Path to Peacebuilding A Cross-textual Reading of the Stories of “Dewa Ruci” and “Jacob at the Jabbok” as a Contribution to Asian Multi-faith Hermeneutics ACADEMISCH PROEFSCHRIFT ter verkrijging van de graad Doctor aan de Vrije Universiteit Amsterdam, op gezag van de rector magnificus prof.dr. V. Subramaniam, in het openbaar te verdedigen ten overstaan van de promotiecommissie van de Faculteit der Godgeleerdheid op woensdag 1 juni 2016 om 9.45 uur in de aula van de universiteit, De Boelelaan 1105 door Daniel Kurniawan Listijabudi geboren te Jepara, Indonesië i promotoren: prof.dr. J.H. de Wit prof.dr. K. Spronk copromotor: prof.dr. J.B. Banawiratma ii TABLE OF CONTENTS Acknowledgment ... ix INTRODUCTION ... 1 0.1 Introducing the Challenges ... 1 0.1.1 The Place of Interactions ... 1 0.1.2 Cultural Hybridity as Identity ... 3 0.1.3 Socio-Cultural-Religious Context and Tensions ... 5 0.1.4 Different Attitudes and Challenges Appear when Religions Meet ... 8 0.1.4.1 Toward Interreligious Hospitality and Fragile Identity ... 9 0.1.4.2 Facing the Fear of Syncretism, Handling the Underestimation of the Other ... 9 0.1.5 The Importance of Religions and their Sacred Texts in Peacebuilding ... 11 0.1.5.1 Significance of Story and Religious Story ... 11 0.1.5.2 Significance of the Story of Mystical Quest ... 12 0.1.5.3 Brief Discussion on the Meanings, Varieties, and Elements of Mystical Experience ... 12 0.1.6 The Importance of Doing Contextual Theology and Hermeneutics ... 17 0.1.7 How to Do Contextual Hermeneutics ... 18 0.2 Focus of Research ... 20 0.3 Objectives ... 21 0.4 Research Method ... 22 0.5 Research Question ... 23 0.6 Sub Research Questions ... 23 0.7 Development of the the Research ... 23 CHAPTER 1: Cross-textual Reading: Challenges for Asian Biblical Hermeneutics ... 25 Introduction to the Chapter ... 25 1.1 What is Asian Biblical Hermeneutics? ... 25 1.2 Relation of Contextual/Liberating Reading and Multi-faith Hermeneutics: Its Place and Objectives ... 27 1.3 Some Examples of Asian Biblical Hermeneutics of Asian Theologians ... 28 1.3.1 “Interfaith Hermeneutics” in the Work of Sugirtharajah ... 29 1.3.2 “Dialogical Imagination” in the Work of Kwok Pui-lan ... 31 1.3.3 “Encounters of the Sources” in the Work of J.B. Banawiratma and George Soares-Prabhu ... 34 iii 1.3.3.1 Learning from the Work of J.B. Banawiratma (Indonesia) ... 34 1.3.3.2 Learning from the Work of George Soares-Prabhu (India) ... 36 1.3.4 Evaluation of the Given Examples ... 40 1.3.4.1 In the Discussion of Theology of Religion ... 40 1.3.4.2 Interreligious Hospitality ? ... 44 1.4 The Broader Theoretical Framework of Cross-textual Reading ... 47 1.4.1 What is Cross-textual Reading? ... 50 1.4.2 Reasons for Using the Method ... 51 1.4.3 Evaluation of the Method ... 52 1.5 What Can Cross-textual Reading Contribute? ... 53 1.5.1 Postcolonial Biblical Criticism ... 53 1.5.2 Contextual Bible Reading in Indonesia ... 55 1.6 Where Do I Stand? Some Considerations about the Chosen Method ... 55 1.6.1 The “how to” in Elaborating the Two Stories in this Research ... 56 1.6.2 Addressing the Challenge of Asian Bible Reading within or and Social Struggle ... 56 1.6.3 My Hermeneutical Standpoint and Its Relation to the Function of the Bible and the Significance of the Spirit ... 58 CHAPTER 2: The Story of “Dewa Ruci” ... 60 Introduction to the Chapter ... 60 2.1 The Making of the “Dewa Ruci” Story ... 61 2.1.1 The Date and the Aim of the Story ... 62 2.1.2 Influences of Other Traditions ... 62 2.2 “Dewa Ruci” in Narratological Perspective ... 63 2.2.1 Background of the Story and its Actors ... 63 2.2.2 Synopsis ... 65 2.2.3 Plot ... 66 2.2.4 Examination of the Narrative ... 68 2.2.4.1 The Journey (From A to P: The Beginning of the Story to Climax 2) ... 68 (a) A to B: Beginning of the Story ... 68 (b) C: Complication (1) ... 69 (c) D to G ... 69 (d) H: Suspense ... 70 (e) I: Climax 1 ... 70 (f) J: Resolution on Progress ... 72 (g) K: Return to Ngastina; New Information of the Location of Living Water is Given (Resolution 1) ... 72 (h) L to M: In Ngamarta (Complication (2)) ... 73 (i) N to O: Journey to the Sea (Suspense) ... 74 (j) P: Plunge into the Sea, Wrestle with Nemburnawa (Climax 2) ... 74 2.2.4.2 The Meeting (Q to S: From Grace Anticipated iv to the Invitation into the Womb, Climax 3) ... 76 (a) Q: Known by Dewa Ruci; Flashback to Ngamarta, Anticipating Grace. ... 76 (b) R to S: From the Meeting to the Invitation ... 76 2.2.4.3 The Teachings of Dewa Ruci (T) ... 78 (a) Pancamaya ... 79 (b) Macrocosmos and Microcosmos ... 80 (c) Pramana ... 80 (d) Ilmu Pelepasan or the Knowledge that Liberates ... 80 (e) Mati Sajroning Ngaurip, Urip Sajroning Apejah: Die in Live and Live in Death ... 80 2.2.4.4 The Impact on Wrekudara (Its Transformative Effects) ... 81 (a) U: Wrekudara Comes Out from the Womb (Resolution to go) ... 81 (b) V: Transformed and Goes Home to Ngamarta; the End of Story ... 82 2.3 Socio-historical Environment and the Peacefull Message of the Story ... 82 2.4 Conclusion ... 83 CHAPTER 3: The Story of “Jacob at the Jabbok” ... 85 Introduction to the Chapter ... 85 3.1 The Aims of the Story and Its Mystical Elements ... 86 3.2 Stages Leading to the Mystical Experience at the Jabbok ... 87 3.2.1 The General Overview of the Sequences of the Story of Jacob and Esau ... 87 3.2.2 The Most Basic Narrative Elements of the Broader Story ... 89 3.2.3 Two Meetings on the Journey to and at the North ... 90 3.2.3.1 Spiritual Encounter at Bethel (Gen 28) ... 90 3.2.3.2 Jacob-Laban Encounter (Gen 29-31) ... 91 3.2.4 Functions of the Several Previous Episodes; Broader Schemes ... 91 3.3 “Jacob at the Jabbok” in Narratological Perspective ... 92 3.3.1 The Text of “Jacob at the Jabbok” (Gen 32: 23-33) ... 93 3.3.2 Plot of the Story (Gen 32: 23-33) ... 94 3.3.3 Time Setting: The Night (Inclusio), Crossing the Jabbok, Names ... 96 3.3.3.1 From “the Night” to “the Sun Rises” ... 96 3.3.3.2 The Crossing Event ... 97 3.3.3.3 The Names and the Wordplay: Several Previous Hints ... 99 3.3.4 Complication – Wrestling ... 100 3.3.4.1 Identity in Question ... 101 3.3.4.2 The Act of Wrestling as a Profound, Intimate, Direct Encounter ... 103 3.3.5 Suspense: Conversation 1 = Intentions appear ... 105 3.3.6 Climax: Conversation 2 = The Query and Change of Name (Blessing) “From Jacob to Israel” ... 107 v 3.3.7 Resolution: Reflective Acknowledgement “I See God Face to Face - Pniel” ... 113 3.3.8 Time Setting: Dawn ( Inclusio ), Pnuel, and Limping ... 115 3.3.8.1 “The Sun Rose” at Pnuel ... 115 3.3.8.2 Physical Damage (Its Deeper Meaning) ... 116 3.3.9 Aetiology as a Remembrance ... 117 3.4 Impacts of the Mystical Experience at “Jabbok-Pniel” ... 118 3.4.1 The Changes Appear ... 118 3.4.2 Blessed Life ... 118 3.4.3 Not Avoiding the Problem but Facing and Embracing It ... 118 3.4.4 Leading to Other ‘Human-Theophanic’ ... 119 3.5 Socio-Religious Significance of the Story ... 120 3.5.1 Change/Transformation in the Enmity of Brothers ... 120 3.5.2 Challenges Offered ... 120 3.6 Conclusion ... 121 3.6.1 Conversions ... 121 3.6.2 Experiencing God through the Other ... 121 3.6.3 Exchange and the Break ... 122 CHAPTER 4: A Cross-textual Reading of “Dewa Ruci” and “Jacob at the Jabbok” ... 123 Introduction to the Chapter ... 123 4.1 Commonalities of the Two Texts ... 124 4.1.1 Setting of Story: Tension between Brothers ... 124 4.1.2 The Initiator of the Journey ... 124 4.1.3 Meeting with the Deceitful Person (On the Way to the Transformation) ... 125 4.1.4 The “Bridge(s)” ... 125 4.1.4.1 The Confrontation ..
Load more

Recommended publications
  • In Syi'ir Tanpa Waton As One of an Alternative Effort Or Academic Resolutions to Evercome the Problems Mentioned Above
    Teosofia: Indonesian Journal of Islamic Mysticism, Vol. 7, No. 2, 2018, pp. 115-136 e-ISSN: 2540-8186; p-ISSN: 2302-8017 DOI: http://dx.doi.org/10.21580/tos.v7i2.4405 THE SPIRITUAL MEANING OF SULUK IN SYI’IR TANPA WATON Siti Maslahah UIN Sunan Kalijaga [email protected] Abstract: Syi’ir Tanpa Waton, a work of KH Mohammad Nizam As-shofa, is a sufi poem. It is a cultural endeavor to response the modern problems of Muslims who easily judge others infidels without realizing their own infidelity. This poem is used as a closing recitation of Reboan Agung (Islamic regular study forum of Muslim conducted in every Wednesday night learning the book of Jamī’ al-uṣul fi al-uliyā’ the work of Shaykh Ahmad Dhiya 'uddin Musthofa Al-Kamisykhonawi) and the book of Al-Fatḥurrabbani wa al-Faiḍurrahmani the work of Shaykh Abdul Qadir al-Jilani. The forum took place at Islamic boarding school of Ahlus-Shofa Wal Wafa Sidoarjo, East Java. This research is inspired by spiritual emptiness caused by the modernization and the shallow understanding of Islamic teachings. Islam is studied and practiced at the level of shari'a without deepening it into higher stages of sufism i.e. tariqa, haqiqa and even marifa. This study employs content analysis and qualitative approach aims at analyzing the message or moral values contained in the literature. Then, I classifies basic thoughts into some themes and selects these themes to find the central idea of the text. Substantively, the verses were structurely written ranging from understanding comprehensively the teachings of Islam, teachings self-awareness, the teachings of social piety (humanism) and the teachings of Sufism namely suluk practice.
    [Show full text]
  • Release from Batara Kala's Grip: a Biblical Approach to Ruwatan From
    ERT (2019) 43:2, 126-137 Release from Batara Kala’s Grip: A Biblical Approach to Ruwatan from the Perspective of Paul’s Letter to the Ephesians Pancha W. Yahya Ruwatan is a ritual that has been Ruwatan is derived from a Hindu practiced by the Javanese people (the - largest ethnic group in Indonesia) for cation or liberation of gods who had centuries.1 The word ruwatan comes traditionbeen cursed and for is makingrelated mistakesto the purifi and from ruwat, which means ‘to free’ or changed into other beings (either hu- ‘to liberate’. Ruwatan is ‘a ritual to lib- mans or animals). erate certain people because it is be- Because of the widespread practice lieved that they will experience bad of ruwatan, a biblical perspective on luck.’2 These people are considered - donesian Christians, especially those Batara Kala, an evil god of gigantic thisfrom ritual a Javanese would cultural be beneficial background. to In uncleanproportions and firmlyin Javanese under mythology.the grip of Paul’s epistle to the Ephesians pro- The ritual is practised by every stra- vides such a perspective, as it directly tum of the Javanese society—wealthy addresses the evil powers and their and poor, educated and illiterate.3 ability to bind people.4 Ephesus was known as the centre of magic in the Graeco-Roman world.5 1 - I will begin by describing the prac- tral Java and East Java and also the Yogyakar- tice and implicit worldview of ruwa- ta special The Javanese region, live all onin thethe provincesisland of Java, of Cen In- tan.
    [Show full text]
  • Pdf: Conference NU 27 Maart 2017
    1 Foreword On behalf of the board of the special branch of Nahdlatul Ulama for the Netherlands (PCI-NU Belanda), I am delighted to welcome all of you to our 1st Biennial International Conference on “Rethinking Indonesia’s ‘Islam Nusantara’: From Local Relevance to Global Significance”. To the best of my knowledge, it is the first ever conference on its topic that takes place outside Indonesia and involves speakers and participants from many different countries. Thus, I expect, that the conference will become a productive forum for academic discussions and debates on issues related to the concept of ‘Islam Nusantara’. One of the milestones of (the establishment of) PCI-NU (in) Belanda is to introduce the idea of Islam Nusantara to a broader public in Europe. There has been widespread assumption that oversimplify the idea of “Islam Nusantara” as a form of exceptionalism that belongs to one particular group of Muslims living in one particularly territorial boundary. We want to challenge such assumption. We understand that such an idea as Islam Nusantara is very complex and is subject of contestation. Thus, our stance is to view “Islam Nusantara” as a conceptual category that is constructed, instead of given. As we have stated elsewhere, “it has to be seen as a text that is open to challenges coming from a variety of models of Islam that are lived, practised and developed in the archipelagic regions (not only Indonesia, but also Malaysia, Singapore, South Thailand, Kampuchea, and the south Philippines), in which all of these models view each other for politically dialectic opportunities and influences”.
    [Show full text]
  • Isfm 4 Isbn 978-979-792-665-6
    December 3, 2015 The Grand Elite Hotel, Pekanbaru, INDONESIA ISFM 4 ISBN 978-979-792-665-6 The 4th International Seminar of Fisheries and Marine Science 2015 Strengthening Science and Technology Towards the Development of Blue Economy December 3, 2015 Grand Elite Hotel Pekanbaru-INDONESIA ISBN 978-979-792-665-6 International Proceeding Committees Prof. Dr. Ir. Bintal Amin, M.Sc Dr. Ir. Syofyan Husein Siregar, M.Sc Ir. Mulyadi, M.Phil Ir. Ridwan Manda Putra, M.Si Dr. Windarti, M.Sc Dr. Victor Amrifo, S.Pi., M.Si Dr. Ir. Henni Syawal, M.Si Dr. Rahman Karnila, S.Pi., M.Si Ronald Mangasi Hutauruk, S.T., M.T. Benny Heltonika, S.Pi., M.Si Dr. Ir. Efriyeldi, M.Sc Dr. Ir. Mery Sukmiwati, M.Si Dr. Ir. Joko Samiaji, M.Sc Dr. Ir. Eni Sumiarsih, M.Sc Dr. T. Ersti Yulika Sari, S.Pi., M.Si Nur Asiah, S.Pi., M.Si Dr. Ir. Deni Efizon, M.Sc Ir. Ridar Hendri, M.Si Tri Gunawan, S.Sos Masmulyana Putra Editor: Ronald Mangasi Hutauruk, S. T., M. T. The 4th International Seminar on Fisheries and Marine Science, December 3, 2015 ii Pekanbaru-INDONESIA ISBN 978-979-792-665-6 International Proceeding Preface Aquatic ecosystem in general has been recognized as a mega ecosystem that is needed to be conserved. Through science and technology, this ecosystem might be developed to enable it to support the prosperity of a nation. To support this, the International Seminar on Fisheries and Marine Science (ISFM) 2015 held in Pekanbaru took its theme of “strengthening science and technology toward the development of blue economy”.
    [Show full text]
  • Manajemen Wisata Religi Masjid Saka Tunggal Desa Cikakak Kecamatan Wangon Kabupaten Banyumas
    MANAJEMEN WISATA RELIGI MASJID SAKA TUNGGAL DESA CIKAKAK KECAMATAN WANGON KABUPATEN BANYUMAS SKRIPSI Diajukan Kepada Fakultas Dakwah IAIN Purwokerto Untuk Memenuhi Salah Satu Syarat Guna Memperoleh Gelar Sarjana Sosial (S.Sos) Oleh : HAMDI BISTHAMI NIM : 1423104012 PROGRAM STUDI MANAJEMEN DAKWAH JURUSAN PENGEMBANGAN MASYARAKAT FAKULTAS DAKWAH INSTITUT AGAMA ISLAM NEGERI PURWOKERTO 2019 MANAJEMEN WISATA RELIGI MASJID SAKA TUNGGAL DESA CIKAKAK, KECAMATAN WANGON, KABUPATEN BANYUMAS HAMDI BISTHAMI 1423104012 ABSTRAK Wisata Religi merupakan aktifitas yang menyenangkan bagi setiap insan, Wisata Religi Masjid Saka Tunggal Desa Cikakak, Kecamatan Wangon, Kabupaten Banyumas, merupakan destinasi wisata yang cocok untuk melepas penat. Masjid Saka Tunggal Cikakak merupakan salah satu masjid tertua yang ada di Indonesia dan menjadi situs warisan leluhur yang harus di jaga, selain situs Masjid potensi alam yang masih asri, serta satwa monyet liar yang jinak menambah keindahan dan keunikan tersendiri untuk wisatawan. Kurang dalam satu tahun terahir jumlah wisatawan naik hingga 100% di banding tahun 2018 yang lalu, jumlah wisatawan dari mulai januari 2019 hingga September 2019 mencapai 12.323 pengunjung. Dari hal tersebut penulis tertarik untuk melakukan penelitian secara mendalam mengenai Manajemen Wisata Religi Masjid Saka Tunggal Desa Cikakak, Kecamatan Wangon, Kabupaten Banyumas. Penelitian ini bertujuan untuk mengetahui bagaimana Manajemen Wisata Religi Masjid Saka Tunggal Cikakak. Penelitian ini merupakan penelitian lapangan (fled research) dengan mengambil lokasi penelitian di Wisata Religi Masjid Saka Tunggal Desa Cikakak, Kecamatan Wangon, Kabupaten Banyumas. Data dalam penelitian merupakan data kualitatif yang merupakan data primer dan data sekunder. Data diperoleh melalui observasi, wawancara dan dokumentasi. Data yang sudah terkumpul kemudian di analisis dengan metode analisis deskriptif kualitatif. Hasil dari penelitian tentang Manajemen Wisata Religi Masjid Saka Tunggal Desa Cikakak, Kecamatan Wangon, Kabupaten Banyumas.
    [Show full text]
  • Sejarah Masjid Saka Tunggal Cikakak
    BAB 1 PENDAHULUAN A. Latar Belakang Islam masuk ke Indonesia menurut Prof. Hamka pada abad 7 sampai abad 8 Masehi. Bukti bahwa Islam telah menyebarkan ajarannya pada abad 7 sampai abad 8 Hijriyah langsung dari Arab, terbuktinya jalur pelayaran yang ramai dan bersifat internasional sudah dimulai jauh sebelum abad ke-13 melalui Selat Malaka yang menghubungkan Dinasti Tang di Cina (Asia Timur), Sriwijaya di Asia Tenggara dan Bani Umayyah di Asia Barat, sedangkan menurut (Snouck Hurgronje) berpendapat bahwa Islam masuk ke Indonesia pada abad-13 Masehi. Dalam 2 (dua) pendapat tersebut, disimpulkan (Taufik Abdullah) bahwa Islam telah datang ke Indonesia pada abad 7 sampai abad 8 Masehi. Pada abad ke-13 Masehi Islam masuk secara besar-besaran dengan kekuatan politiknya, dibuktikan dengan berdirinya Kerajaan Samudra Pasai di Aceh. Bukti penyebaran Islam masuk ke Indonesia yaitu: 1. Makam Fatimah Binti Maimun tahun 475 Hijriyah (1082 Masehi) di Leran dengan penulisan tulisan Arab di batu nisannya. 2. Adanya makam Malik Al Saleh Raja Samudra Pasai di Aceh yang meninggal pada bulan Ramadhan tahun 676 Hijriah (1297 Masehi). 3. Ditemukannya batu nisan dengan tulisan-tulisan Arab yang bertarikh 822 Hijriah (1419 Masehi) ditemukan di Gresik Jawa Timur. Batu nisan ini 1 Sejarah Masjid Saka Tunggal..., Savitri Meiniadi, FKIP UMP, 2016 merupakan tanda makam Syekh Maulana Malik Ibrahim, yaitu saudagar Islam yang mengadakan kegiatan (Sunanto, 2007: 8-9) Perkembangan agama Islam di Indonesia khususnya di Pulau Jawa tidak lepas dari kiprah Wali Songo antara abad ke-15 dan ke-16 Masehi, tetapi, keberadaan Masjid Saka Tunggal di desa Cikakak, Kecamatan Wangon, Kabupaten Banyumas, Provinsi Jawa Tengah menunjukkan bahwa Islam sebenarnya berkembang jauh sebelum periode Sembilan wali tersebut.
    [Show full text]
  • The Islamic Traditions of Cirebon
    the islamic traditions of cirebon Ibadat and adat among javanese muslims A. G. Muhaimin Department of Anthropology Division of Society and Environment Research School of Pacific and Asian Studies July 1995 Published by ANU E Press The Australian National University Canberra ACT 0200, Australia Email: [email protected] Web: http://epress.anu.edu.au National Library of Australia Cataloguing-in-Publication entry Muhaimin, Abdul Ghoffir. The Islamic traditions of Cirebon : ibadat and adat among Javanese muslims. Bibliography. ISBN 1 920942 30 0 (pbk.) ISBN 1 920942 31 9 (online) 1. Islam - Indonesia - Cirebon - Rituals. 2. Muslims - Indonesia - Cirebon. 3. Rites and ceremonies - Indonesia - Cirebon. I. Title. 297.5095982 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of the publisher. Cover design by Teresa Prowse Printed by University Printing Services, ANU This edition © 2006 ANU E Press the islamic traditions of cirebon Ibadat and adat among javanese muslims Islam in Southeast Asia Series Theses at The Australian National University are assessed by external examiners and students are expected to take into account the advice of their examiners before they submit to the University Library the final versions of their theses. For this series, this final version of the thesis has been used as the basis for publication, taking into account other changes that the author may have decided to undertake. In some cases, a few minor editorial revisions have made to the work. The acknowledgements in each of these publications provide information on the supervisors of the thesis and those who contributed to its development.
    [Show full text]
  • J. Hooykaas the Rainbow in Ancient Indonesian Religion In
    J. Hooykaas The rainbow in ancient Indonesian religion In: Bijdragen tot de Taal-, Land- en Volkenkunde 112 (1956), no: 3, Leiden, 291-322 This PDF-file was downloaded from http://www.kitlv-journals.nl Downloaded from Brill.com09/28/2021 02:58:39PM via free access THE RAINBOW IN ANCIENT INDONESIAN RELIGION Still seems, as to my childhood's sight A midway station given For happy spirits to alight Betwixt the earth and heaven. THOMASCAMPBELL, TO the Rainbow st. 2 Introductwn. earth is not without a bond with heaven. The Bible tells US that in a fine passage, where the rainbow appeared as a token of Ethis bond, Gen. IX.13: I do set My bow in the cloud and it shall be for a token of a covenant between Me and the earth. The Greeks also knew, that, however easy-going their gods might be, there was a link between them and mortal men. That link was represented by Homer as the fleet-footed Iris, who with later poets became the personification of the rainbow. A beautiful picture of the Lord in a 12th century English psalter 1 shows that the rainbow also in Christian conception keeps its place as 'a token of a covenant', for Christ, in that picture, is seated on a rain- bow, with His feet nesting on a smaller bow. Thus we Europeans are acquainted with the rainbow as the bond between heaven and earth through both sources of culture which still nourish our civilisation. It hardly needs emphasizing, that each religion has its own view ofthe rainbow.
    [Show full text]
  • Lampiran 16. Infrastruktur Jaringan Irigasi Dan Air Bersih. 1). Gambar Danau Tasikardi Dewasa Ini. Keterangan: Danau Tasikardi D
    Lampiran 16. Infrastruktur Jaringan Irigasi dan Air Bersih. 1). Gambar Danau Tasikardi Dewasa Ini. Keterangan: Danau Tasikardi dibangun pada masa Sultan Maulana Yusuf, merupakan penampung air yang digunakan untuk keperluan irigasi pertanian dan sumber air bersih di Kesultanan Banten. Untuk memproses air bersih, air diproses menggunakan sistem pangindelan (penyaringan) melalui tiga tahap, yaitu: Pangindelan Abang, Pangindelan Putih dan Pangindelan Emas. Sumber: Dokumen pribadi, Rabu, 12 Juni 2013. 2). Gambar Pangindelan Abang, tempat untuk proses awal dalam menyaring air bersih. Jaraknya dari Danau Tasikardi. yaitu sekitar 200 meter. Sumber: Dokumen pribadi, Rabu, 12 Juni 2013. 3). Gambar Pangindelan Putih, tempat kedua untuk memrproses air bersih. Jaraknya sekitar 200 meter ke arah utara Pangindelan Abang. Sumber: Dokumen pribadi, Rabu, 12 Juni 2013. 4). Gambar Pangindelan Emas, tempat terakhir dari keseluruhan proses penyaringan. Atap bangunan ini tampak hancur. Sumber: Dokumen pribadi, Rabu, 12 Juni 2013. 5). Gambar saluran air yang menghubungkan pangindelan dengan Keraton Surosowan. Sumber: Dokumen pribadi, Selasa, 11 Juni 2013. 6). Gambar saluran air di dekat Keraon Surosowan Sumber:Dokumen Pribadi, Jumat, 7 Juni 2013. 7). Gambar pipa-pipa yang digunakan untuk menyalurkan air bersih. Sumber: Dokumen pribadi, Rabu, 12 Juni 2013. Lampiran 18. Jembatan Rante. Gambar Jembatan Rante. Keterangan: Jembatan Rante menghubungkan dua jalan utama yang terdapat di Kota Banten. Jembatan ini juga difungsikan sebagai Tolhuis, yaitu tempat untuk menarik pajak perahu-perahu dagang kecil yang melintas. Sumber: Dokumen Pribadi, Rabu, 12 Juni 2013. Lampiran 19. Suasana Kampung Kasunyatan Beserta Bangunan Penting di Sekitarnya. 1). Gambar salah satu jalan di Kampung Kasunyatan Sumber: Dokumentasi pribadi, Jumat, 7 Juni 2013. 2).
    [Show full text]
  • Participatory Poverty Assessment in West Java and South Sulawesi
    Final Report Participatory Poverty Assessment In West Java and South Sulawesi Volume 2: Site Reports of Twelve Villages in West Java and South Sulawesi Submitted to: For Waseda University By: Yayasan Inovasi Pemerintahan Daerah November 2009 Research Team Alit Merthayasa, PhD – Project Manager Dr. Kabul Sarwoto – Technical Manager Novi Anggriani, MA – Survey Manager Herry Widjanarko B.Y. – Supervisor, West Java Alma Arief – Supervisor, South Sulawesi West Java Facilitators: Jayabakti – Bekasi & Pasir Jambu - Purwakarta Herry Widjanarko B.Y. Andrey Achmad Pratama Nissa Cita Adinia Nanggerang – Bogor & Sukanegara - Cianjur Firkan Maulana F. Ronald R. Sendjaja Anna Nur Rahmawaty Gegesikkulon – Cirebon & Neglasari – Bandung Kartawi Lutfi Purnama Ida Dewi Yuliawati Padasuka – Tasikmalaya & Lengkong Jaya – Garut Asep Kurniawan Permana Endang Turyana South Sulawesi Facilitator: Manjangloe - Jeneponto & Raya - Maros Alma Arief Saleh Yasin Harwan Andi Kunna Batunilamung - Bulukumba & Kalegowa - Gowa Nasthain Gasba Budie Ichwanuddin Suaib Hamid i FOREWORD AND ACKNOWLEDGMENT Final Report for Participatory Poverty Assessment (PPA) in West Java and South Sulawesi was written to report and document the result of field research on assessment of poverty based on the poor community them selves that were conducted in October 2009. The reports consist of two volumes, namely Volume 1 and Volume 2. They are prepared by a team led by Dr. Kabul Sarwoto (Technical Manager) and Novi Anggriani, MA (Survey Manager) under supervision of Alit Merthayasa, PhD (Project Manager). The writer team includes Herry Widjanarko and Alma Arief. Other field research team members are Firkan Maulana, Kartawi, Asep Kurniawan, Nasthain Gasba, Ronald Sendjaja, Anna Nur Rahmawaty, Andrey A Pratama, Nissa C Adinia, Permana, Endang Turyana, Ida D Yuliawati, Lutfi Purnama, Suaib Hamid, Budie Ichwanuddin, Saleh Yasin and Harwan A Kunna.
    [Show full text]
  • MASJID: Bentuk Manifestasi Seni Dan Kebudayaan
    1 MASJID: Bentuk Manifestasi Seni dan Kebudayaan Aulia Fikriarini Muchlis Jurusan Teknik Arsitektur Fakultas Sains dan Teknologi UIN Maulana Malik Ibrahim Malang Jalan Gajayana 50 Malang 65144. Telp. (0341) 551354 e-mail: [email protected] Abstract Cultural value can determine the characteristics of cultural environment in which those values believed. Hence, it is colored by the act of the society and the product of the culture. In this sense, human beings as the main actor of that existing culture. One of the visible products of the culture is its art (architecture) as the proof that best describes the situation of the culture. The architecture also influences the ups and downs of a civilization, and it is more meaningful creating the combination between human culture and the human’s obedience to the God which shows harmonious relationship among human, environment, and the creator. It, then, will emerge as an Islamic new civilization, and will bring the goodness for human beings. This paper describes a mosque as not only the symbol of syi’ar Islam for praying and i’tikaf, but something that has wider role. It is the creation of Islamic cultural value. It means that the mosque was born from the knowledge that is inspired from spiritual values, therefore, it reminds and guides human to come back to the God. Key words: mosque, culture, and art el-Harakah, Vol. 11, No.1, Tahun 2009 2 Aulia Fikriarini Muchlis Pendahuluan Manusia sebagai pelaku kehidupan di dunia ini, atau dalam al Quran disebut sebagai khalifah di muka bumi, merupakan makhluk yang memiliki akal budi, sehingga dia mutlak sebagai pelaku kebudayaan.
    [Show full text]
  • TO 1 SMP - Bahasa Inggris.Pdf
    Bahasa SOAL PERSIAPAN inggris UJIAN NASIONAL 2020 SMP 1. What does the caution mean? A. it is hazardous if we create dust from the asbestos B. asbestos can create dust when we dispose it C. it is dangerous for our health to breath asbestos D. disposing asbestos is bad for our health 2. Why does school issue this notice? A. to see the student for professional help B. to inform the students to attend a test C. to tell the student when the English speaking test is held D. to invite the students to speak during the test 3. What must the student do in regard to the notice? A. pay attention to the notice B. fill all the requirements C. bring the test card D. go into their own class room 4. Why does the school publish the announcement? A. to inform about school holiday B. to ask students participations C. to present the English Club D. to contact their art teacher 5. What can students get by joining the club? A. free registration B. better skill C. new members D. better place 6. “Join us and improve your English!” The underline word has similar meaning with… A. enhance B. envelope C. ending D. entertain 7. What is the announcement about? A. tournament schedule change and coach vacancy B. sports program and vacancy in twitter account C. some school activities on a new facebook page D. a conflict in basketball championship schedule 8. Why was the basketball championship reschedule? A. Merauke High School was looking for a coach B.
    [Show full text]