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Veiled, Unveiled! the Headscarf October 18, 2018 – February 26, 2019
Veiled, Unveiled! The Headscarf October 18, 2018 – February 26, 2019 A piece of fabric forms the focus of this exhibition. It is much older than Judaism, Christianity and Islam. Long before the birth of these religions, a headscarf denoted social differences in ancient Mesopotamia – and its absence women’s sexual vulnerability. Today, it lies before us weighed down with countless meanings. And far too often it still represents a man’s word on a woman’s body. The fabric that pious women use to cover their head, their face and frequently also their entire body whips up feelings. But the commandment that women cover their hair has been part of European civilisation for centuries. Its history stretches from the beginnings of Christianity until today. For Christians, the veil became a symbol of honour, modesty and virginity. The Apostle Paul demanded that women cover their faces with a veil when they talk to God. Loose hair was regarded as immoral, only the Virgin Mary is occasionally depicted wearing her hair in this way. A covered head was the prerogative of married women, and of nuns. A bereaved woman put on widow’s weeds. In the Late Middle Ages some European cities passed sumptuary laws that stipulated how women should cover their head and neck. In the early 1920s, the Pope deplored the imprudence of women who disregarded all modesty by dancing wearing “indecent” dresses. During the Austrian Ständestaat and after the Nazi annexation of Austria headscarf and dirndl signalled both the wearer’s fealty to her home country and her down-to-earthness. -
Islamic Relations, Local Tradition (Nahdlatul Ulama, Muhammadiyah, and the Ethnic Baduy) and Their Effects on Religious Life Patterns in Indonesia
European Journal of Research in Social Sciences Vol. 8 No. 1, 2020 ISSN 2056-5429 ISLAMIC RELATIONS, LOCAL TRADITION (NAHDLATUL ULAMA, MUHAMMADIYAH, AND THE ETHNIC BADUY) AND THEIR EFFECTS ON RELIGIOUS LIFE PATTERNS IN INDONESIA Hasani Ahmad Said Lebba Kadorre Pongsibanne Lina Shobariya Faculty of Usul al-Dini, UIN Faculty of Usul al-Dini, UIN Faculty of Usul al-Dini, UIN Syarif Hidayatullah Jakarta Syarif Hidayatullah Jakarta Syarif Hidayatullah Jakarta INDONESIA INDONESIA INDONESIA [email protected] [email protected] ABSTRACT Islamic Relations, Local Tradition (Nahdlatul Ulama, Muhammadiyah, and the ethnic Baduy) and Their Effects on Religious Life Patterns in Indonesia This writing proves that Islam is in agreement with the values of local culture. Islam is very welcoming to local traditions. This is proven in this writing. Before there was Islam, Hinduism, Buddhism, and other faiths were deeply rooted in Indonesia. However, interestingly, after the arrival of Islam, those old traditions were maintained and were not displaced at all. Throughout history, from the era of the Prophet to the spread of Islam in Indonesia, no evidence has been found of an Islamic history of pillage, monopoly, or blackmail. On the contrary, Islam has protected, nurtured, and enriched the wealth of Indonesian culture. The birth of Nahdlatul Ulama (NU), Muhamaddiyah manifested in an Islam that is hospitable, peaceful, and accepting of ancestral traditions. So it is, too, with the Baduy; tradition and religion must be respective of one another, not hateful. The two can exist in parallel, proving the conclusion of this writing that indeed Islam is in line with tradition, such that one could say the greatest danger to society is not religion, but rather the individual who lacks a sufficient understanding of tradition and religion. -
Baju Kurung Sebagai Pakaian Adat Suku Melayu Di Malaysia
Foreign Case Study 2018 Sekolah Tinggi Pariwasata Ambarrukmo Yogyakarta BAJU KURUNG SEBAGAI PAKAIAN ADAT SUKU MELAYU DI MALAYSIA Selfa Nur Insani 1702732 Sekolah Tinggi Pariwasata Ambarrukmo Yogyakarta Abstract : Makalah ini merupakan hasil laporan Foreign Case Study untuk syarat publikasi ilmiah di Sekolah Tinggi Pariwasata Ambarrukmo Yogyakarta dengan Judul Baju Kurung Sebagai Pakaian Adat Suku Melayu di Malaysia. 1. PENDAHULUAN Penulis adalah seorang mahasiswi Sekolah Tinggi Pariwisata Ambarrukmo Yogyakarta (STIPRAM) semester VII jenjang Strata I jurusan Hospitality (ilmu kepariwisataan). Tujuan penulis berkunjung ke Malaysia adalah mengikuti Internship Program yang dilakukan oleh STIPRAM dengan Hotel The Royal Bintang Seremban Malaysia yang dimulai pada 15 September 2015 sampai dengan 11 Maret 2016 [1]. Selain bertujuan untuk Internship Program, penulis juga telah melakukan Program Foreign Case Study (FCS) selama berada di negari itu.Program FCS merupakan salah program wajib untuk mahasiswa Strata 1 sebagai standar kualifikasi menjadi sarjana pariwisata. Program ini meliputi kunjungan kebeberapa atau salah satu negara untuk mengkomparasi potensi wisata yang ada di luar negeri baik itu potensi alam ataupun budaya dengan potensi yang ada di Indoensia. Berbagai kunjungan daya tarik dan potensi budaya negeri malaysia telah penulis amati dan pelajari seperti Batu Cave, China Town, KLCC, Putra Jaya, Genting Highland, Pantai di Port Dikson Negeri Sembilan, Seremban, Arena Bermain I-City Shah Alam, pantai cempedak Kuantan pahang serta mempelajari kuliner khas negeri malaysia yaitu kue cara berlauk dan pakaian tradisional malasyia yaitu baju kurung. Malaysia adalah sebuah negara federasi yang terdiri dari tiga belas negara bagian dan tiga wilayah persekutuan di Asia Tenggara dengan luas 329.847 km persegi. Ibu kotanya adalah Kuala Lumpur, sedangkan Putrajaya menjadi pusat pemerintahan persekutuan. -
The Position of Indigenous Peoples in the Management of Tropical Forests
THE POSITION OF INDIGENOUS PEOPLES IN THE MANAGEMENT OF TROPICAL FORESTS Gerard A. Persoon Tessa Minter Barbara Slee Clara van der Hammen Tropenbos International Wageningen, the Netherlands 2004 Gerard A. Persoon, Tessa Minter, Barbara Slee and Clara van der Hammen The Position of Indigenous Peoples in the Management of Tropical Forests (Tropenbos Series 23) Cover: Baduy (West-Java) planting rice ISBN 90-5113-073-2 ISSN 1383-6811 © 2004 Tropenbos International The opinions expressed in this publication are those of the author(s) and do not necessarily reflect the views of Tropenbos International. No part of this publication, apart from bibliographic data and brief quotations in critical reviews, may be reproduced, re-recorded or published in any form including print photocopy, microfilm, and electromagnetic record without prior written permission. Photos: Gerard A. Persoon (cover and Chapters 1, 2, 3, 4 and 7), Carlos Rodríguez and Clara van der Hammen (Chapter 5) and Barbara Slee (Chapter 6) Layout: Blanca Méndez CONTENTS INTRODUCTION 1 1. INDIGENOUS PEOPLES AND NATURAL RESOURCE 3 MANAGEMENT IN INTERNATIONAL POLICY GUIDELINES 1.1 The International Labour Organization 3 1.1.1 Definitions 4 1.1.2 Indigenous peoples’ position in relation to natural resource 5 management 1.1.3 Resettlement 5 1.1.4 Free and prior informed consent 5 1.2 World Bank 6 1.2.1 Definitions 7 1.2.2 Indigenous Peoples’ position in relation to natural resource 7 management 1.2.3 Indigenous Peoples’ Development Plan and resettlement 8 1.3 UN Draft Declaration on the -
CAIR: an Employer's Guide to Islamic Religious Practices
An Employer’s Guide to Islamic Religious Practices Demographers say that Islam is one of the fastest growing religions in the United States. American Muslims are now found in all sectors of society. This growing Muslim population adds a new dimension to be considered by employers when dealing with issues of multiculturalism and diversity. The information contained in this booklet is designed to assist employers in for- mulating and implementing policies that will help create a culturally-sensitive workplace environment. It will also serve as a guide to religiously-mandated practices of Muslim employees. Glossary of Muslim Terms Eid (EED): A day of festivity, major religious holiday. Halal (Hah-LAAL): Permissible by Islamic law. Hij’ab (Hee-JAAB): Clothing Muslim women wear in public. It is generally loose-fitting and includes a head covering. Jum ‘ah (JOO-mah): Friday congregational prayer, the Muslim weekly worship service. Kufi (KOO-fee): A cap sometimes worn by Muslim men. Qur’an (QUR-aan): Islam’s scripture, sometimes spelled Koran. Ramadan (RAHM-a-daan): The month of fasting. U. S. Legal Protections of Religious Rights Muslim practices are, in legal terminology, bona fide religious beliefs, and those who practice them regard them as compulsory religious duties. Observances such as prayer, fasting, pilgrimage, and religious celebrations are long held practices of members of the Muslim faith. Such expressions are protected by the following provisions in the Bill of Rights and federal law: • The First Amendment to the Constitution of the United States, which protects the free exercise of religion. • Title VII of the 1964 Civil Rights Act, which provides that an employer may not discriminate against a person because he/she adheres to a particular faith, and that employers must accommo- date an employee’s religious practices unless doing so would cause undue hardship to the employer. -
The Development of Coffee Cultivation in the Traditional Agroforestry Of
BIODIVERSITAS ISSN: 1412-033X Volume 20, Number 10, October 2019 E-ISSN: 2085-4722 Pages: 2958-2969 DOI: 10.13057/biodiv/d201026 The development of coffee cultivation in the traditional agroforestry of mixed-garden (dukuh lembur) to provide social-economic benefit for the Outer Baduy Community, South Banten, Indonesia BUDIWATI S. ISKANDAR1, JOHAN ISKANDAR2, BUDI IRAWAN2, SUROSO3, RUHYAT PARTASASMITA2,♥ 1Department of Anthropology, Faculty of Social and Political Science, Universitas Padjadjaran. Jl. Raya Bandung-Sumedang Km 21, Kampus Jatinangor, Sumedang 45363, West Java, Indonesia 2Department of Biology, Faculty of Mathematics and Natural Sciences, Universitas Padjadjaran. Jl. Raya Bandung-Sumedang Km 21, Jatinangor, Sumedang 45363, West Java, Indonesia. Tel.: +62-22-7797712. email: [email protected]; [email protected] 3Program of Biology, Faculty of Mathematics and Natural Sciences, Universitas Padjadjaran, Kampus Jatinangor, Sumedang 45363, West Java. Indonesia Manuscript received: 17 August 2019. Revision accepted: 16 September 2019. Abstract. Iskandar BS, Iskandar J, Irawan I, Suroso, Partasasmita R. 2019. The development of coffee cultivation in the traditional agroforestry of mixed-garden (dukuh lembur) to provide social-economic benefit for the Outer Baduy Community, South Banten, Indonesia. Biodiversitas 20: 2958-2969. The Baduy community who resides in the Village of Kanekes, the Sub-district of Leuwidamar, the District of Lebak, South Banten has maintained the Sundanese tradition, particularly in practicing swidden farming (ngahuma). They practice swidden farming based on Traditional Ecological Knowledge (TEK) and belief. According to the Baduy tradition, the commercial plants, including coffee, clove, cacao, teak, and rubber have been prohibited to cultivate in Baduy area. However, because the population has increased rapidly and market economy has intensively penetrated the Baduy area, some commercial plants, including robusta coffee (Coffea canephora Pierre ex A. -
The Indigenous Peoples' Movement in Thailand Expands
ISSUE: 2016 No. 68 ISSN 2335-6677 RESEARCHERS AT ISEAS – YUSOF ISHAK INSTITUTE ANALYSE CURRENT EVENTS Singapore | 16 December 2016 The Indigenous Peoples’ Movement in Thailand Expands Micah F. Morton* EXECUTIVE SUMMARY • Since the early 2000s an expanding coalition of ethnic minorities in Thailand, initially based in the North, has formed under the global banner of “Indigenous Peoples” (hereafter referred to as IPs) to push for state recognition of their distinct identities and rights as well as to empower themselves to address their particular strengths and problems. • Those claiming IP status in Thailand are pursuing equal rather than special rights relative to other, more full-fledged members of Thai society. They have been lobbying for the passage of a state law governing the “Council of Indigenous Peoples in Thailand” (CIPT), a new, independent quasi-state organ comprised of IP representatives with the central mandate to advise the state on IP-related policies and plans. • While the Thai government remains steadfast in its official position of non-recognition with respect to IPs in Thailand, especially towards their claim of being “indigenous”, the IP movement has nevertheless continued to develop and expand beyond the North to different parts of the country. • In recent years the IP movement has shifted its campaign strategy from an earlier focus on public demonstrations to that of lobbying relevant state agencies. The movement has further devoted its limited time and resources to developing the internal administrative structure of their flagship organization, the “Council of Indigenous Peoples in Thailand”. * Micah F. Morton is Visiting Fellow at ISEAS – Yusof Ishak Institute. -
Malaysian-Omani Historical and Cultural Relationship: in Context of Halwa Maskat and Baju Maskat
Volume 4 Issue 12 (Mac 2021) PP. 17-27 DOI 10.35631/IJHAM.412002 INTERNATIONAL JOURNAL OF HERITAGE, ART AND MULTIMEDIA (IJHAM) www.ijham.com MALAYSIAN-OMANI HISTORICAL AND CULTURAL RELATIONSHIP: IN CONTEXT OF HALWA MASKAT AND BAJU MASKAT Rahmah Ahmad H. Osman1*, Md. Salleh Yaapar2, Elmira Akhmatove3, Fauziah Fathil4, Mohamad Firdaus Mansor Majdin5, Nabil Nadri6, Saleh Alzeheimi7 1 Dept. of Arabic Language and Literature, Kulliyyah of Islamic Revealed Knowledge and Human Sciences, International Islamic University Malaysia Email: [email protected] 2 Ombudsman, University Sains Malaysia Email: [email protected] 3 Dept. of History and Civilization, Kulliyyah of Islamic Revealed Knowledge and Human Sciences, International Islamic University Malaysia Email: [email protected] 4 Dept. of History and Civilization, Kulliyyah of Islamic Revealed Knowledge and Human Sciences, International Islamic University Malaysia Email: [email protected] 5 Dept. of History and Civilization, Kulliyyah of Islamic Revealed Knowledge and Human Sciences, International Islamic University Malaysia Email: [email protected] 6 University Sains Malaysia Email: [email protected] 7 Zakirat Oman & Chairman of Board of Directors, Trans Gulf Information Technology, Muscat, Oman Email: [email protected] * Corresponding Author Article Info: Abstract: Article history: The current re-emergence of global maritime activity has sparked initiative Received date:20.01.2021 from various nations in re-examining their socio-political and cultural position Revised date: 10.02. 2021 of the region. Often this self-reflection would involve the digging of the deeper Accepted date: 15.02.2021 origin and preceding past of a nation from historical references and various Published date: 03.03.2021 cultural heritage materials. -
Brunei 2019 International Religious Freedom Report
BRUNEI 2019 INTERNATIONAL RELIGIOUS FREEDOM REPORT Executive Summary The constitution states that while the official religion is the Shafi’i School of Islam, all other religions may be practiced “in peace and harmony.” In April the government implemented the second and third phases of the Sharia Penal Code (SPC), which includes offenses punishable by corporal and capital punishments, including stoning to death, amputation of hands or feet, and caning. The SPC, which is in force in parallel with the common-law-based secular penal code, applies to both Muslims and non-Muslims, including foreigners, with non-Muslims exempted from certain sections. Under full SPC implementation, Royal Brunei Police Force (RBPF) and Religious Enforcement Division officers cooperate on investigations of crimes covered by both secular law and sharia. Following international condemnation, the sultan announced in May that the de facto moratorium on the death penalty would be extended to include cases under the SPC and that “individual privacy” would be respected. He also declared the government would ratify the United Nations Convention against Torture (UNCAT). Responding to UN expressions of concern regarding the SPC, the foreign minister reiterated that the constitution recognizes the right of non- Muslims to practice their religions “in peace and harmony.” Non-Muslims reported no significant changes with respect to the practice of minority religions following the full implementation of the SPC but noted that the law imposes new restrictions on the ability of non-Muslims to proselytize other non-Muslims, which until April had been legal. The government continued to prohibit non-Muslims from proselytizing among Muslims or persons with no religious affiliation. -
Understanding Intangible Culture Heritage Preservation Via Analyzing Inhabitants' Garments of Early 19Th Century in Weld Quay
sustainability Article Understanding Intangible Culture Heritage Preservation via Analyzing Inhabitants’ Garments of Early 19th Century in Weld Quay, Malaysia Chen Kim Lim 1,*, Minhaz Farid Ahmed 1 , Mazlin Bin Mokhtar 1, Kian Lam Tan 2, Muhammad Zaffwan Idris 3 and Yi Chee Chan 3 1 Institute for Environment & Development (LESTARI), Universiti Kebangsaan Malaysia, Bangi 43600, Malaysia; [email protected] (M.F.A.); [email protected] (M.B.M.) 2 School of Digital Technology, Wawasan Open University, 54, Jalan Sultan Ahmad Shah, George Town 10050, Malaysia; [email protected] 3 Faculty of Art, Computing & Creative Industry, Sultan Idris Education University, Tanjong Malim 35900, Malaysia; [email protected] (M.Z.I.); [email protected] (Y.C.C.) * Correspondence: [email protected] Abstract: This qualitative study describes the procedures undertaken to explore the Intangible Culture Heritage (ICH) preservation, especially focusing on the inhabitants’ garments of different ethnic groups in Weld Quay, Penang, which was a multi-cultural trading port during the 19th century in Malaysia. Social life and occupational activities of the different ethnic groups formed the two main spines of how different the inhabitants’ garments would be. This study developed and demonstrated a step-by-step conceptual framework of narrative analysis. Therefore, the procedures used in this study are adequate to serve as a guide for novice researchers who are interested in undertaking Citation: Lim, C.K.; Ahmed, M.F.; a narrative analysis study. Hence, the investigation of the material culture has been exemplified Mokhtar, M.B.; Tan, K.L.; Idris, M.Z.; by proposing a novel conceptual framework of narrative analysis. -
A Comparative Analysis of the Headscarf in France, Turkey, and the United States Hera Hashmi
University of Maryland Law Journal of Race, Religion, Gender and Class Volume 10 | Issue 2 Article 8 Too Much to Bare? A Comparative Analysis of the Headscarf in France, Turkey, and the United States Hera Hashmi Follow this and additional works at: http://digitalcommons.law.umaryland.edu/rrgc Part of the Comparative and Foreign Law Commons, and the Religion Commons Recommended Citation Hera Hashmi, Too Much to Bare? A Comparative Analysis of the Headscarf in France, Turkey, and the United States, 10 U. Md. L.J. Race Relig. Gender & Class 409 (2010). Available at: http://digitalcommons.law.umaryland.edu/rrgc/vol10/iss2/8 This Notes & Comments is brought to you for free and open access by DigitalCommons@UM Carey Law. It has been accepted for inclusion in University of Maryland Law Journal of Race, Religion, Gender and Class by an authorized administrator of DigitalCommons@UM Carey Law. For more information, please contact [email protected]. TOO MUCH TO BARE? A COMPARATIVE ANALYSIS OF THE HEADSCARF IN FRANCE, TURKEY, AND THE UNITED STATES BY HERA HASHMI* INTRODUCTION In July 2009, a man stabbed and killed a pregnant woman wearing a headscarf in a German courtroom during an appellate trial for his Islamophobic remarks against her.1 Her death led to outrage around the world, and she became known as the "martyr of the veil," a woman killed for her religious belief.2 Yet it was just a simple piece of cloth that evoked this violent reaction. Such Islamaphobic sentiments seem to be spreading throughout various parts of the world. In 2004, France banned headscarves and all conspicuous religious symbols from public classrooms.3 In 2005, the European Court of Human Rights (ECtHR)4 upheld Turkey's headscarf ban barring thousands of headscarf-wearing women from attending schools, universities, and entering government buildings in a country where a majority of the population is Muslim. -
Shifting of Batik Clothing Style As Response to Fashion Trends in Indonesia Tyar Ratuannisa¹, Imam Santosa², Kahfiati Kahdar3, Achmad Syarief4
MUDRA Jurnal Seni Budaya Volume 35, Nomor 2, Mei 2020 p 133 - 138 P- ISSN 0854-3461, E-ISSN 2541-0407 Shifting of Batik Clothing Style as Response to Fashion Trends in Indonesia Tyar Ratuannisa¹, Imam Santosa², Kahfiati Kahdar3, Achmad Syarief4 ¹Doctoral Study Program of Visual Arts and Design, Institut Teknologi Bandung, Jl. Ganesa 10 Bandung, Indonesia 2,3,4Faculty of Visual Arts and Design, Institut Teknologi Bandung, Jl. Ganesa 10 Bandung, Indonesia. [email protected] Fashion style refers to the way of wearing certain categories of clothing related to the concept of taste that refers to a person’s preferences or tendencies towards a particular style. In Indonesia, clothing does not only function as a body covering but also as a person’s style. One way is to use traditional cloth is by wearing batik. Batik clothing, which initially took the form of non -sewn cloth, such as a long cloth, became a sewn cloth like a sarong that functions as a subordinate, evolved with the changing fashion trends prevailing in Indonesia. At the beginning of the development of batik in Indonesia, in the 18th century, batik as a women’s main clothing was limited to the form of kain panjang and sarong. However, in the following century, the use of batik cloth- ing became increasingly diverse as material for dresses, tunics, and blouses.This research uses a historical approach in observing batik fashion by utilizing documentation of fashion magazines and women’s magazines in Indonesia. The change and diversity of batik clothing in Indonesian women’s clothing styles are influenced by changes and developments in the role of Indonesian women themselves, ranging from those that are only doing domestic activities, but also going to school, and working in the public.