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Rules and Options
Rules and Options The author has attempted to draw as much as possible from the guidelines provided in the 5th edition Players Handbooks and Dungeon Master's Guide. Statistics for weapons listed in the Dungeon Master's Guide were used to develop the damage scales used in this book. Interestingly, these scales correspond fairly well with the values listed in the d20 Modern books. Game masters should feel free to modify any of the statistics or optional rules in this book as necessary. It is important to remember that Dungeons and Dragons abstracts combat to a degree, and does so more than many other game systems, in the name of playability. For this reason, the subtle differences that exist between many firearms will often drop below what might be called a "horizon of granularity." In D&D, for example, two pistols that real world shooters could spend hours discussing, debating how a few extra ounces of weight or different barrel lengths might affect accuracy, or how different kinds of ammunition (soft-nosed, armor-piercing, etc.) might affect damage, may be, in game terms, almost identical. This is neither good nor bad; it is just the way Dungeons and Dragons handles such things. Who can use firearms? Firearms are assumed to be martial ranged weapons. Characters from worlds where firearms are common and who can use martial ranged weapons will be proficient in them. Anyone else will have to train to gain proficiency— the specifics are left to individual game masters. Optionally, the game master may also allow characters with individual weapon proficiencies to trade one proficiency for an equivalent one at the time of character creation (e.g., monks can trade shortswords for one specific martial melee weapon like a war scythe, rogues can trade hand crossbows for one kind of firearm like a Glock 17 pistol, etc.). -
Trajectories of the Early-Modern Kingdoms in Eastern Indonesia: Comparative Perspectives
Trajectories of the early-modern kingdoms in eastern Indonesia: Comparative perspectives Hans Hägerdal Introduction The king grew increasingly powerful. His courage indeed resembled that of a lion. He wisely attracted the hearts of the people. The king was a brave man who was sakti and superior in warfare. In fact King Waturenggong was like the god Vishnu, at times having four arms. The arms held the cakra, the club, si Nandaka, and si Pañcajania. How should this be understood? The keris Ki Lobar and Titinggi were like the club and cakra of the king. Ki Tandalanglang and Ki Bangawan Canggu were like Sangka Pañcajania and the keris si Nandaka; all were the weapons of the god Vishnu which were very successful in defeating ferocious enemies. The permanent force of the king was called Dulang Mangap and were 1,600 strong. Like Kalantaka it was led by Kriyan Patih Ularan who was like Kalamretiu. It was dispatched to crush Dalem Juru [king of Blambangan] since Dalem Juru did not agree to pass over his daughter Ni Bas […] All the lands submitted, no-one was the equal to the king in terms of bravery. They were all ruled by him: Nusa Penida, Sasak, Sumbawa, and especially Bali. Blambangan until Puger had also been subjugated, all was lorded by him. Only Pasuruan and Mataram were not yet [subjugated]. These lands were the enemies (Warna 1986: 78, 84). Thus did a Balinese chronicler recall the deeds of a sixteenth-century ruler who supposedly built up a mini-empire that stretched from East Java to Sumbawa. -
8Th Euroseas Conference Vienna, 11–14 August 2015
book of abstracts 8th EuroSEAS Conference Vienna, 11–14 August 2015 http://www.euroseas2015.org contents keynotes 3 round tables 4 film programme 5 panels I. Southeast Asian Studies Past and Present 9 II. Early And (Post)Colonial Histories 11 III. (Trans)Regional Politics 27 IV. Democratization, Local Politics and Ethnicity 38 V. Mobilities, Migration and Translocal Networking 51 VI. (New) Media and Modernities 65 VII. Gender, Youth and the Body 76 VIII. Societal Challenges, Inequality and Conflicts 87 IX. Urban, Rural and Border Dynamics 102 X. Religions in Focus 123 XI. Art, Literature and Music 138 XII. Cultural Heritage and Museum Representations 149 XIII. Natural Resources, the Environment and Costumary Governance 167 XIV. Mixed Panels 189 euroseas 2015 . book of abstracts 3 keynotes Alarms of an Old Alarmist Benedict Anderson Have students of SE Asia become too timid? For example, do young researchers avoid studying the power of the Catholic Hierarchy in the Philippines, the military in Indonesia, and in Bangkok monarchy? Do sociologists and anthropologists fail to write studies of the rising ‘middle classes’ out of boredom or disgust? Who is eager to research the very dangerous drug mafias all over the place? How many track the spread of Western European, Russian, and American arms of all types into SE Asia and the consequences thereof? On the other side, is timidity a part of the decay of European and American universities? Bureaucratic intervention to bind students to work on what their state think is central (Terrorism/Islam)? -
4. Old Track, Old Path
4 Old track, old path ‘His sacred house and the place where he lived,’ wrote Armando Pinto Correa, an administrator of Portuguese Timor, when he visited Suai and met its ruler, ‘had the name Behali to indicate the origin of his family who were the royal house of Uai Hali [Wehali] in Dutch Timor’ (Correa 1934: 45). Through writing and display, the ruler of Suai remembered, declared and celebrated Wehali1 as his origin. At the beginning of the twentieth century, the Portuguese increased taxes on the Timorese, which triggered violent conflict with local rulers, including those of Suai. The conflict forced many people from Suai to seek asylum across the border in West Timor. At the end of 1911, it was recorded that more than 2,000 East Timorese, including women and children, were granted asylum by the Dutch authorities and directed to settle around the southern coastal plain of West Timor, in the land of Wehali (La Lau 1912; Ormelling 1957: 184; Francillon 1967: 53). On their arrival in Wehali, displaced people from the village of Suai (and Camenaça) took the action of their ruler further by naming their new settlement in West Timor Suai to remember their place of origin. Suai was once a quiet hamlet in the village of Kletek on the southern coast of West Timor. In 1999, hamlet residents hosted their brothers and sisters from the village of Suai Loro in East Timor, and many have stayed. With a growing population, the hamlet has now become a village with its own chief asserting Suai Loro origin; his descendants were displaced in 1911. -
Customary Law Toward Matamusan Determination
CUSTOMARY LAW TOWARD MATAMUSAN DETERMINATION TO CUSTOM SOCIETY AT WEWIKU WEHALI, BELU, NTT Roswita Nelviana Bria (Corresponing Author) Departement of Language and Letters, Kanjuruhan University of Malang Jl. S Supriyadi 48 Malang, East Java, Indonesia Phone: (+62) 813 365 182 51 E-mail: [email protected] Sujito Departement of Language and Letters, Kanjuruhan University of Malang Jl. S Supriyadi 48 Malang, East Java, Indonesia Phone: (+62) 817 965 77 89 E-mail: [email protected] Maria G.Sriningsih English Literature Facultyof Languageand Literature Kanjuruhan University of Malang Jl. S. Supriyadi No. 48 Malang 65148, East Java, Indonesia Phone: (+62) 85 933 033 177 E-mail: ABSTRACT Customary law is the law or unwritten rule that grow and thrive in a society that is only obeyed bycostom society in Belu. One of the most important customary law in Belu is the marriage law. Matrilineality system in 94 south Belunese descent is traced through the mother and maternal ancestors.However, in this matrilineal system, there is still a customary law that maintains the father‘s lineage based on customary law by adopting which called matamusanwhich is really ineresting because it is dfferent with matrilineal system in Minangkabau as the most popular matrilineal society. The research design of this thesis is descriptive qualitative research. It is intended to describe about matamusan as customary adoption system, chronological step of matamusan determination, the development of matamusan implementation, factors influencing the development of matamusan determination, and the effectiveness of customarylaw toward matamusandetermination.From the result of this study, it was clear that customary law is still effective in handle the violation of matamusan determination. -
Kebijakan Pengelolaan Cendana Di Nusa Tenggara Timur
KEBIJAKAN PENGELOLAAN CENDANA DI NUSA TENGGARA TIMUR Oleh : S. Agung S. Raharjo Peneliti pada Balai Penelitian dan Pengembangan LHK Kupang Jln. Alfons Nisnoni No. 7B Airnona Kupang Telp. 0380-823357 Fax 0380-831068 Email : [email protected] A. Pengantar Sumber daya hutan merupakan salah satu modal pembangunan bangsa. Pada era orde baru hutan dimanfaatkan sebagai salah satu sumber devisa untuk pembangunan. Seperti telah kita ketahui bersama sumber daya hutan yang besar terdapat di Kalimantan, Sumatra dan Papua, maka pada saat itu (orde baru) pemerintah melakukan eksploitasi besar-besaran terhadap hutan di kawasan tersebut. Hasil eksploitasi hutan tersebut digunakan sebagai modal pembangunan. Berkaca dari praktek eksploitasi hutan sebagai sumber pendapatan negara tersebut, maka bagaimana dengan Nusa Tenggara Timur(NTT)? Hasil hutan apa yang di eksploitasi dan menopang pembangunan di NTT? Ya kita punya Cendana. Selama masa orde baru cendana menjadi penopang Pendapatan Asli Daerah (PAD) NTT. Bagaimana eksploitasi cendana di NTT? apakah hasilnya digunakan untuk modal pembangunaan di NTT? bagaimana kebijakan pengelolaan cendana di NTT dan implikasinya?. Makalah ini akan memberikan gambaran pengelolaan cendana di NTT, implikasi dan alternatif solusi pengelolaan cendana sesuai dengan kondisi kontemporer. Makalah dibagi menjadi lima bagian yaitu pengantar, yang berisi latar belakang umum makalah ini. Bagian ke dua memberikan gambaran pengelolaan cendana sebelum reformasi, hal ini terutama berkaitan dengan kebijakan atau aturan yang berlaku dan implikasinya. Kemudian pada bagian ketiga akan memberikan gambaran pengelolaan cendana pasca reformasi. Pada bagian ke empat akan memberikan gambaran alternatif kebijakan pengelolaan cendana sesuai dengan kondisi politik konteporer yang berkembang di Indonesia. Sebagai penutup pada bagian ke lima akan disampaikan beberapa rekomendasi dan kebutuhan respon pemerintah terhadap pengelolaan cendana ke depan. -
Sea-Change: Mambai Sensory Practices and Hydrocarbon Exploitation in Timor-Leste
Sea-Change: Mambai Sensory Practices and Hydrocarbon Exploitation in Timor-Leste by Prash Naidu A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (Anthropology) in the University of Michigan 2019 Doctoral Committee: Professor Stuart Kirsch, Chair Professor Webb Keane Professor Maria Lemos Professor Erik Mueggler Prashanthan Naidu [email protected] ORCID iD: 0000-0003-3619-3636 © Prashanthan Naidu 2019 Dedication This dissertation is dedicated to the memory of my grandparents, Avva and Thata, and Avo Roza in Timor-Leste. ii Acknowledgements I recall the times Avva, my paternal grandmother, whiffed deeply into a piece of fruit before placing it under my untrained nose. “Here, smell it. You can tell by the smell if it’s ripe,” she said. This memory rematerialized many years later when my Mambai host mother, Roza, beckoned me to smell the fish caught by her husband in the Tasi Mane. “You won’t smell the sea when you smell our fish, you will only smell death,” Roza would often remind me during fieldwork. Not only did Roza nudge me to study the vital role of the senses in people’s perception of environmental change, she also stirred memories of my grandmother’s olfactory teachings. Roza and her family Araujo shared more than food, safety, and shelter with me; they left me with a sense of purpose in documenting and writing about the sea-change experienced by people at the margins of international concern. As an adviser once shared with me, an acknowledgement is the materialization of our lived memories. -
Studi Tentang Keris Karya Suyanto (Kajian Tentang Estetika Dan Proses Pembuatan)
Studi tentang keris karya suyanto (kajian tentang estetika dan proses pembuatan) Oleh: Estri Ristianingrum NIM. K.3201022 BAB I PENDAHULUAN A. Latar Belakang Masalah Keris merupakan benda seni dengan teknologi metalurgi tinggi yang rumit, penuh dengan sentuhan artistik serta karya yang bermutu seni yang mempunyai nilai estetika tinggi. Tidak semua orang bisa meniru dalam hal pembuatan, atau mewarisinya karena pada tiap jaman mempunyai teknik pembuatan tertentu disertai campuran bahan baku baik besi, baja, dan pamor, yang sampai sekarang masih diselimuti rahasia. Kecuali masih ada hubungan keturunan maupun keahlian dalam membuat keris ataupun memecahkan sendiri rahasia yang terkandung didalamnya melalui eksperimen pembuatan keris. Membuat keris tidaklah mudah untuk menghasilkan keris yang bermutu seni tinggi dan mempunyai nilai estetika tinggi diperlukan ritual-ritual khusus seperti menjalani laku tapa dan macam-macam latihan rohani kejawen. Selain itu membuat keris tradisional atau klasik yang sesuai dengan pribadi pemesan dan punya “isi” perlu waktu yang lama, setahun mungkin hanya bisa membuat 2-3 keris dengan biaya mahal. Ada kriteria tertentu untuk mendapatkan keris klasik atau tradisional, kriteria yang harus dipenuhi, antara lain wutuh, sepuh dan tangguh. Yang dimaksud dari kriteria tersebut adalah kondisi keris harus terlihat wutuh dengan tidak ada cacatnya, baik itu bilah, pola pamor besi, baja dan kelengkapan berupa warangka, ukiran maupun pendoknya. Dari masing-masing komponen tersebut seandainya ada salah satu yang cacat maka keris itu sudah kurang sempurna. Sedangkan yang dimaksud dengan sepuh adalah keris itu betul-betul tua usianya. Hal ini perlu diperhatikan, sebab proses kimiawi bisa merubah keris buatan manusia kini seolah-olah menjadi keris tua. Kemudian yang dimaksud tangguh adalah keris itu harus jelas asal-usulnya. -
Kode Provinsi : 33 Nama Provinsi : JAWA TENGAH
STATUS DESA BERDASARKAN INDEKS DESA MEMBANGUN Kode Provinsi : 33 Nama Provinsi : JAWA TENGAH KODEKAB KABUPATEN/KOTA KODEKEC KECAMATAN KODEDESA NAMA DESA IDM STATUS 33001 CILACAP 1201260 DAYEUHLUHUR 33001101 PANULISAN BARAT 0,6824 Berkembang 33001 CILACAP 1201260 DAYEUHLUHUR 33001102 PANULISAN 0,7640 Maju 33001 CILACAP 1201260 DAYEUHLUHUR 33001103 PANULISAN TIMUR 0,7232 Maju 33001 CILACAP 1201260 DAYEUHLUHUR 33001104 MATENGGENG 0,7023 Berkembang 33001 CILACAP 1201260 DAYEUHLUHUR 33001105 CIWALEN 0,6985 Berkembang 33001 CILACAP 1201260 DAYEUHLUHUR 33001106 DAYEUHLUHUR 0,7441 Maju 33001 CILACAP 1201260 DAYEUHLUHUR 33001107 HANUM 0,7050 Berkembang 33001 CILACAP 1201260 DAYEUHLUHUR 33001108 DATAR 0,6212 Berkembang 33001 CILACAP 1201260 DAYEUHLUHUR 33001109 BINGKENG 0,6380 Berkembang 33001 CILACAP 1201260 DAYEUHLUHUR 33001110 BOLANG 0,6238 Berkembang 33001 CILACAP 1201260 DAYEUHLUHUR 33001111 KUTAAGUNG 0,5663 Tertinggal 33001 CILACAP 1201260 DAYEUHLUHUR 33001112 CIJERUK 0,6098 Berkembang 33001 CILACAP 1201260 DAYEUHLUHUR 33001113 CILUMPING 0,5781 Tertinggal 33001 CILACAP 1201260 DAYEUHLUHUR 33001114 SUMPINGHAYU 0,5624 Tertinggal 33001 CILACAP 1201260 WANAREJA 33001201 PURWASARI 0,7159 Maju 33001 CILACAP 1201260 WANAREJA 33001202 CILONGKRANG 0,7246 Maju 33001 CILACAP 1201260 WANAREJA 33001203 TARISI 0,5908 Tertinggal 33001 CILACAP 1201260 WANAREJA 33001204 BANTAR 0,6181 Berkembang 33001 CILACAP 1201260 WANAREJA 33001205 SIDAMULYA 0,6465 Berkembang 33001 CILACAP 1201260 WANAREJA 33001206 ADIMULYA 0,7787 Maju 33001 CILACAP 1201260 WANAREJA 33001207 -
The Dayaknese Ceremony of Hindu Kaharingan Religion
Developing Country Studies www.iiste.org ISSN 2224-607X (Paper) ISSN 2225-0565 (Online) Vol.8, No.11, 2018 The Revealed Value and Meaning of Accountability: The Dayaknese Ceremony of Hindu Kaharingan Religion Astrid Patricia Amiani Faculty of Economics and Business, Airlangga University, Indonesia Abstract This study aims to understand the value of the cost sacrifice and the meaning of accountability of the traditional ceremony of death, it’s named Tiwah ceremony for the Dayak people who adhere to the Hindu Kaharingan religion. The cost of carrying out the Tiwah religious ritual is very expensive because of the large number of animals sacrificed, houses for laying bones for the deceased, and other equipment. This study uses an interpretive approach with ethnographic methods.The results of the study found the religious value of divinity, the value of solidarity, socio-economic values and the value of trust as the cost of sacrifice entrusted by the Dayak people who are Hindu Kaharingan. Apart from this, the Tiwah traditional ceremony found affection accountability,social accountability and physical accountability. This means that the Tiwah ceremony's accountability is not only to the community and the deceased but also to Rannying Hatalla Langit Keywords : value of cost sacrifice, accountability, Tiwah ceremony, the Dayaknese 1. Introduction Accounting studies using social analysis based on the interpretive paradigm are an attempt to bring accounting science closer to the reality of culture, religion and spirituality. Individuals and groups are seen as unique in their social life. Within an organization (group / individual) the existing capital is not only seen from the financial aspect but also from the social aspect. -
The Gods & the Forge
ificah International Foundation of Indonesian Culture and Asian Heritage The Gods & the Forge Balinese Ceremonial Blades The Gods & the Forge in a Cultural Context This publication is the companion volume for the exhibition of the same name at the IFICAH Museum of Asian Culture in Hollenstedt-Wohlesbostel, Germany December 2015 to October 2016. Title number IFICAH V01E © IFICAH, International Foundation of Indonesian Culture and Asian Heritage Text: Dr. Achim Weihrauch, Efringen-Kirchen, Germany Dr. Udo Kloubert, Erkrath, Germany Adni Aljunied, Singapore Photography: Günther Heckmann, Hollenstedt, Germany Printing: Digital Repro Druck GmbH, Ostfildern, Germany Layout: S&K Kommunikation, Osnabrück, Germany Editing: Kerstin Thierschmidt, Düsseldorf, Germany Image editing: Concept 33, Ostfildern, Germany Exhibition design: IFICAH Display cases: Glaserei Ahlgrim, Zeven, Germany "Tradition is not holding onto the ashes, Metallbau Stamer, Grauen, Germany Conservation care: but the passing on of the flame." Daniela Heckmann, Hollenstedt, Germany Thomas Moore (1477–1535) Translation: Comlogos, Fellbach, Germany 04 05 Foreword Summer 2015. Ketut, a native of Bali, picks me Years earlier, the fishermen had sold the land up on an ancient motorcycle. With our feet bordering the beach to Western estate agents, clad in nothing more resilient than sandals, we which meant however that they can now no ride along streets barely worthy of the name longer access the sea with their boats ... to the hinterland. We meet people from dif- ferent generations who live in impoverished It is precisely these experiences that underline conditions by western standards and who wel- the urgency of the work carried out by IFICAH – come the "giants from the West" with typi- International Foundation of Indonesian Culture cal Balinese warmth. -
Daftar Fasilitas Asuransi Kesehatan Tingkat Pertama
DAFTAR FASILITAS ASURANSI KESEHATAN TINGKAT PERTAMA PROVINSI KANTOR REGIONAL KANTOR CABANG NAMA DATI2 KODE PPK NAMA PPK ALAMAT PPK TELF. PPK N. ACEH D. REGIONAL I - MEDAN BANDA ACEH KAB. ACEH BESAR 00080010 KLINIK POLRES ACEH BARAT SWADAYA N. ACEH D. REGIONAL I - MEDAN BANDA ACEH KAB. ACEH BESAR 00080011 KLINIK POLRES ACEH BESAR IMBRAHIM SAIDI NO. 1 N. ACEH D. REGIONAL I - MEDAN BANDA ACEH KAB. ACEH BESAR 00080012 KLINIK SPN SEULAWAH BANDA ACEH MEDAN KM 61 N. ACEH D. REGIONAL I - MEDAN BANDA ACEH KAB. ACEH BESAR 00080009 SIKES LANUD ISKANDARMUDA JL. PANTE PERAK BANDA ACEH N. ACEH D. REGIONAL I - MEDAN BANDA ACEH KAB. ACEH BESAR 0008U002 DR. IMRAN A. GANI DESA LAMTEUNGOH 85260153917 N. ACEH D. REGIONAL I - MEDAN BANDA ACEH KAB. ACEH BESAR 0008U007 DR.MUHAMMAD ALI JL.SULTAN ISKANDAR MUDA NO.1 81269124571 N. ACEH D. REGIONAL I - MEDAN BANDA ACEH KAB. ACEH BESAR 0008U008 KLINIK AISHA - 10 JL.T.ISKANDAR SIMPANG COT IRI 08126910292 N. ACEH D. REGIONAL I - MEDAN BANDA ACEH KAB. ACEH BESAR 0008U004 KLINIK M.C MEULIGO BUNDA JL.B.ACEH-MEDAN 10LR.REFORMASI 06517413589 N. ACEH D. REGIONAL I - MEDAN BANDA ACEH KAB. ACEH BESAR 0008U005 KLINIK MEURASI LAMBARO JL.BANDA ACEH-MEDAN KM 4,5 0811684550 N. ACEH D. REGIONAL I - MEDAN BANDA ACEH KAB. ACEH BESAR 0008U001 DR. FIA DEWI AULIANI, MARS Jl.BANDA ACEH-MEDAN KM 25 0651-92195 N. ACEH D. REGIONAL I - MEDAN BANDA ACEH KAB. ACEH BESAR 0008U010 KLINIK AISHA - 07 JL. BANDA ACEH-MEULABOH 08126910292 N. ACEH D. REGIONAL I - MEDAN BANDA ACEH KAB.