Stube-HEMAT Yogyakarta (English Version)

Strengthening Network and Exploring Life in Indonesia

Saturday, 31 August 2019
by adminstube

Two thousand and seventeen (2017), is the beginning of the interaction between Indonesian students and Student Christian Movement of India (SCMI) through South to South Exchange Program to India, which fostered enthusiasm to both sides to get to know and strengthen relationships as young people from countries in the same region, Asia. Both countries are struggling to improve the standard of living of the people by referring to the Sustainable Development Goals (SDGs) despite of many social, cultural and community life challenges. The South to South Exchange program is expected to contribute knowledge and life lesson for students from both countries regarding to SDGs issues. The next South to South Exchange Program to Indonesia as the follow-up of 2017 program, was carried out on August 20-29, 2019 supported by Ecumenical Scholarship Program-Brot fur die Welt (BfdW), Germany.

This program gave participants opportunity to understand the reality of students’ life in Indonesia, the cultural diversity, issues and challenges related to natural resources; to observe sustainable alternative farming practices; and to engage in interfaith dialogue. SCMI participants consisted of two facilitators and seven students, namely, Tolly Yeptho, Rebekah Rajkumar, Larihun Lyngdoh, Minta Varghese, Santhi Perusetti, Sharon Christy, Imlikokba Kichu and two facilitators, namely, Inbaraj Jeyakumar and Ibatista Shylla.

Together with students of Stube-HEMAT Yogyakarta, they learned the city of Yogyakarta with its Philosophical Axis and visited Yogyakarta palace and Gembira Loka zoo. Regarding sustainable agriculture in Indonesia, they studied in Samas area, where dry sand land is managed in such a way using compost and pipe irrigation system so that it becomes productive agricultural land. Local farmers manage the sand ground to be productive agricultural land, by planting shallots, chillies, green beans, corn and eggplants. Further, to anticipate price fluctuation made by middle-seller, the farmers strengthen themselves through farmer credit union that facilitates capital loans and harvest sales.

As an introduction to culture and history, Indian students had an opportunity to visit Borobudur temple, the largest Buddhist temple in the world. As one of the world heritages, this temple is very majestic and unique where the formation of each stone interlocked each other so that the structure of the temple became stronger, while the ornaments and reliefs of the temple were carved in detail that made them amazed. Multicultural Training and Interfaith Dialogue in which dozens of students from various regions in Indonesia who study in Yogyakarta were gathered, became a valuable dialogue space because each participant from Indonesia and India learned and exchanged experiences about study, culture and life. The practice of writing batik typical of Yogyakarta, Indian 'henna'- a hand-painted art and typical Indian culinary such as puri, masala, chapati, yogurt or even chai tea completed the understanding of cultural aspects. Having dialogue with Indonesia Christian Student Movement (GMKI) and watching movie ‘Bumi and Manusia’ provided information about student movements and the history of Indonesians’ struggle during Dutch colonialism period, especially depicting the women’s life.

"This is my first time discovering a dry land farming system by processing unproductive land into productive one. I think this can be applied in India as an alternative farming on dry land and I want to share what I experienced in my area," said Imlikokba Kichu, one of the participants from India. There are many more experiences and positive impressions from SCMI students for the activities carried out in Indonesia such as city planning, cleanliness, facilities for the disabled, people hospitality and many others.

Meeting and direct interaction between students across the nations certainly gave added value to both sides. They learned from one another and improved themselves so that human resources can be more qualified to increase the standard life of human universally. (TRU).

Share this post

There are no comments for this post.

Your comment:

Name:

E-mail:

Comments:

Connecting Soul, Celebrating Diversity

Monday, 26 August 2019
by adminstube

Being smart in managing the existing differences in Indonesia is the key to the country's stability and guaranteeing the security of the citizens. Religious symbols, ethnicity, race or certain groups make people divided in variety of differences, also prejudice and radicalism will add to the freezing gap of communication and interaction among community members. The training with a title in Indonesian language: Menghubungkan Jiwa, Merayakan Perbedaan (Connecting Soul, Celebrating Diversity), is one of the contributions of Stube-HEMAT for this nation.

Stube-HEMAT Yogyakarta training on Multicultural Training and Interreligion Dialogue at Kukup Indah Hotel, Kukup beach area, Gunungkidul, Special Region of Yogyakarta, Friday-Sunday, August 23-25, 2019, became a forum for discussion and interaction of students from various regions studying in Yogyakarta. Delegations from Stube-HEMAT Bengkulu, activits of Stube-HEMAT Sumba and participants of South to South Program from Student Christian Movement of India (SCMI) took part in contributing ideas in the three-day training.

Connecting Soul Celebrating Diversity encouraged participants to get to know each other despite diverse backgrounds and together campaign for diversity acceptance in Indonesia. Ariani Narwastujati, Executive Director, conveyed the intricacies of Stube-HEMAT's servicess, as well as the diversity of networking at the international level, which requires each individual to understand their existence as part of diversity itself. The Student Christian Movement of India (SCMI) is one of the diversity of networks owned by this institution. Inbaraj Jeyakumar, General Secretary of SCM of India expressed the pleasure of meeting students in Indonesia and moving with SCMI to fight for equality for men and women, human rights, education, poverty alleviation and humanity.

Answering the Diversity of Religion and Culture in Indonesia, A Challenge or Opportunity? Wening Fikriyati, from Srikandi Lintas Iman (Srili) opened participants' thoughts by writing down their characteristics, for example ethnicity, skin color, religion, hair shape, and other characteristics. Next, participants are led to understand prejudice through 'games' guessing objects in a closed container. Participants managed to name a number of objects, but some were missed because of their small size and hidden. From here the participants learned that it is easy to judge something because they often meet but some are forgotten because they rarely meet. In one ‘container’ of Indonesia, cultural diversity, ethnicity, race and religion will not harmonious if it is not managed properly, and can even damage ‘the container’ itself. So, it must be maintained by getting to know and respect each other's existence through cross-cultural interactions across religions, cultural carnivals, and others.

As the evidence of the diversity, the participants wore costumes from their respective regions, such as Lampung, Sumba, Nias, Timor Leste, Kalimantan, Flores, North Sumatra and Java in a cultural parade walking around Kukup beach as a means of educating public how rich the cultures in Indonesia. This parade started the discussion about the Sekolah Kebhinekaan (School of Diversity) with Rev. Christiana Riyadi, Bilal Ahmad from JAI, Rev. Lucas, and Budi as PDHI representatives. The Sekolah Kebhinekaan was initiated by the Klasis Gunungkidul churches with NU, Fatayat, MBI, PDHI, JAI and other institutions as a means of education for interfaith youth about inclusive and tolerant characters in Gunungkidul regency through joint interactions, watching short films about tolerance, visiting places of worship, doing live-in with people with different religions and designing campaigns for diversity and tolerance.

Next, the participants explored examples of local wisdom in various regions in Indonesia such as Sandinganeng in Halmahera and Sintuwu Maroso in Poso. The cultural and art performance night was exciting with the participants’ performances started from Aru Islands song and local Nias song, poetry, song and gestures from India and theater by the trainees. It made the feeling of togetherness among participants grew stronger.

The participants' follow-up actions with new knowledge and experiences that they have during the training were manifested in their action plans to voice tolerance, understanding inclusion and togetherness through diversity videos, writing about regional cultural heritages, student discussions and participation in interfaith and cross culture movements. Hopefully in the future everyone will find interrelation without prejudice and discover the beauty of diversity in Indonesia. (TRU).

Share this post

There are no comments for this post.

Your comment:

Name:

E-mail:

Comments:

Wai Humba Festival We are not the Sumba toward Extinction

Saturday, 24 August 2019
by adminstube

Wai Humba Festival is a festival designed to bring people closer together with God the Almighty and the environment, while uniting four regions in Sumba island, namely East Sumba, Central Sumba, West Sumba and Southwest Sumba. The festival itself is a gratitude to God the Almighy for the blessing of water and reflection on the importance of preserving Sumba's natural environment.

Wai Humba is derived from word ‘Wai/wee’ means water and ‘Humba/zuba’ means Sumba. Many places found in Sumba are preceeded with prefix 'Wai' such as Waingapu in East Sumba, Waibakul in Central Sumba, Waikabubak in West Sumba and Weetabula in Southwest Sumba. For the Sumbanese, water is the source of all life on earth and they refuse to pollute water and pray to protect water, to be always blessed and protected, and to be kept away from the evil hands of humans who will destroy it.

As for the spirit of the festival is "We are not Sumba toward extinction", in local language 'Nda Humba Li La Mohu Akama (East Sumba)', 'Da Zuba Da Sagage Mod'da Damo' (West Sumba), 'Nda Suba Kima Pa Aro Modda Dana' (South Sumba). The spirit assures everyone that, as time goes on, the Sumba's civilization and culture will not be destroyed or extincted.

Since 2012 Wai Humba Festival has held in 7 locations across Sumba:

Wai Humba Festival I at Paponggu River, Tanadaru Mountain Area, Central Sumba, October 29, 2012.

Wai Humba Festival II on the slopes of Yawila, Umma Pande, Dikira village, South Sumba.

Wai Humba Festival III in the village of Ramuk, East Sumba.

Wai Humba Festival IV in Paponggu, Tanadaru, Central Sumba.

Wai Humba Festival V in Kadahang, Haharu, East Sumba.

Wai Humba Festival VI in Tabera village, Doka Kaka Village, West Sumba.

Wai Humba Festival VII in the village of Ekapata, Yawila, Southwest Sumba.

Wai Humba Festival VIII will be held in Kananggar, East Sumba, October 18-20, 2019.

The three days festival is designed with different events each year, such as fraternity vows, Sumba arts and culture, reforestation, ‘kalarat wai’ or rituals to bless water, Humba village discussions, village visits and Wai and Tana Humba awards. From this series of activities came recommendations to the local government, for example, in Festival VI resulted ten points of recommendation to the government, two of those were (1) recommending the government to do inventory and to protect indigenous people, culture ground and forest land in Sumba and to create a Regulation of Community Protection on customary law; (2) making Sumba language as local subject in all schools in Sumba.

The positive response came from the Sumba community, as the indigenous people, they are grateful because the festival provides space to network and strengthen bonds of brotherhood among Sumbanese as well as a place for exchanging views on issues and understanding related to Sumba; for the younger generation, the festival can enhance new understanding while growing love to land of Humba. Beside the Sumbanese, the visitors were also from outside Sumba. These activities are exciting and may give new insights about local cultures that differ from theirs.

Hopefully, the Wai Humba Festival brings positive impact on Sumba's development and unites the Sumba indigenous people even though they are spread in different administrative areas. We are not Sumba toward extinction! (Antonia Maria Oy)

Share this post

There are no comments for this post.

Your comment:

Name:

E-mail:

Comments:

“Sandinganeng” We Are Friends

Thursday, 22 August 2019
by adminstube

Every area has local wisdom that makes the area unique and more attractive. Local wisdom covers typical food, wise sentences, cultural relics, moral messages, ethics and much more.

We can also find local wisdom in one of the immigrant etnic group in the village of Puao. Puao is one village of the Central Wasile distric in East Halmahera Regency. This village has 635 population with area of 474.90 square. This village is inhabited by indigenous tribe namely Tobelo and migrant tribes such as Sangihe, Buton, Makassar, Java and Manado. The majority of the people who live in this village is Protestant Christians and some Muslims. The daily lives of the people here are working as fishermen and farmers.

Most people do both farmers and fishermen depending on the season. The Sangihe ethnic group is one of the migrant (1973) from North Sulawesi from Sangihe island we called (Sangir) who can be said to be successful to make personal approch to the indigenous and they could have some land to build houses and land for plantations. During the changing time they built villages and in 2007 the village became Silalayang village.

The Silalayang village is a part of Puao villages of which the people are majority from Sangihe. They married with native ethnic group or fellow Sangihe. Since 1973, every year they started to come for work or simply migrated to the mainland of Halmahera, because the their main job is fishing as fishermen.

It was interesting when they entered the special Halmahera area in Puao Village, they brought the slogan of "sandinganeng" which means "we are friends", "group", or “friend". The motto makes the Puao native people opened and accepted them kindly. Sangdinganeng's motto also made the Sangihe ethnic group survived in the new area without feeling afraid and worried because they had been doing this slogan every single day in their life from the beginning.

We can see the real motto from the work ethic of the Sangihe ethnic group who migrated to the land of Halmahera. They are very hardworking people and always try to help people around them. We can find this when we are visiting the Halmahera region. In addition, the skill of making boats and fishing intelligence of the Sangihe ethnic group is no a doubt.

Until now the motto is still closely attached to Sangihe ethnic group in Silalayang village. The Motto is understood by never making a problem with the native people of the area. On the other hand, youth of the indigenous often make trouble in Silalayang village, but the Sangihe tribe does not respond to or grudge against them.

We can also see the sandinganeng motto in Silalayang village this time through the coming of many migrants from outside the region such as the Philippines, Manado, Java, Buton, Talaut, Makassar and some Tobelo ethnic group who also lived and settled in this village. Interestingly the Sangihe never made a fuss with them instead they lived in harmony. Sangihe until now still use the daily conversation of the Sangihe language (Sangir).

The Sangihe people who were previously migrants, now have become native residents of Halmahera and have contributed to ideas in supporting the progress of the village of Silalayang. The involvement of Sangihe and immigrants in Silalayang village can be seen from the selection of Silalayang Village Heads. Robles Makatika, a mixed birth of Sangihe and Manado which was chosen as the Head of Silalayang Village. He is a leader with good visionary and has role model for young people today at Central Wasile.

With the progress of the village today, in terms of village infrastructure development, starting from no village office, he built an office and got a good predicate as the cleanest and neatest office. Further, he built a market selling clothes, vegetables and fresh fish and also built a port for a berth for fisherman boats and sea taxi. In addition, the port is now one of the photo spots that must be visited when visiting Silalayang.

This village become a good example for all villages in Central Wasile District, as a new village that is growing most either for infrastructure or people economic growth. The motto of sandinganeng is not just a sentence but it is truly understood and practiced in daily life until now. (ERI).

Share this post

There are no comments for this post.

Your comment:

Name:

E-mail:

Comments:

Poso In Sintuwu Maroso

Saturday, 17 August 2019
by adminstube

Local wisdom is often interpreted as local policy, local knowledge or local intelligence. Local wisdom itself is a view of life and knowledge as well as various life strategies carried out by local communities to answer various problems in fulfilling the needs of the community. Local wisdom also specifically related to a particular culture and reflects the way of life of a particular society.

Poso is a regency with noble cultural values that unite lands of Poso, while other people recognize Poso as a red zone of terrorism, land of conflict among religions, many cases of murder even when it comes to ideological conflict, it also played role in it. So in Poso, there has been an attempt to unite nationalist group into political forum to dispel primordial movements that could disrupt Indonesian pluralism and unity. Whatever the argument, the violence that brought the death of many people, including innocent people cannot be allowed.

Poso has one customary value, called ‘Sintuwu Maroso’ which comes from two words, ‘Sintuwu’ which means fellowship, unity, simplicity and ‘Maroso’ which means strong. So, if both are combined, they become a strong life community, where the life of the people is colored by harmony and tolerance.

Besides that, there is something interesting behind the philosophy of life among 'to Poso' (people of Poso) in Pamona local language, the word of 'Poso' in Indonesian means ‘broken out’, certainly it is contrast with the value upheld by people of Poso. It can be concluded that even though Poso faced intolerance issue, the people of Poso still keep the values of Sintuwu Maroso which mean, Tuwu Mombetuwunaka (respectful living), Tuwu Mombepatuwu (having mutual living) and Tuwu Mombesungko (giving help each other).

Actually people of Poso are not a society that is closed with tolerance because Sintuwu Maroso that unite the people’s lives remain peaceful and healthy. This is the dream of the entire Poso society from the past until now. (FAT).

Share this post

There are no comments for this post.

Your comment:

Name:

E-mail:

Comments:

"Napurantano-tano Ranging Masiranggoman, Tung pe Badanta Padao-dao Tonditta ma Masigomgoman"

Friday, 16 August 2019
by adminstube

The culture of Batak ethnic group has various terms to appreciate life, one of which is about harmony in kinship and unity. Batak has 6 tribes in it namely Toba Batak, Karo Batak, Simalungun Batak, Pakpak Batak, Mandailing Batak and Angkola Batak. Each Batak tribe has a different language, culture and traditional clothing motif. A distinctive feature to know someone from Batak ethnic group is from his family name which is derived from father. After getting to know the name of the clan, it will be known that the person is from the Batak ethnic group and which area they come from. People from Batak are often found in many regions in Indonesia. This ethnic group is also well-known for its loud speech and ‘martarombo’, looking for relationship with the same clan. So don’t be surprised if there is a very close kinship among those clans.

There is a Batak term saying "Napurantano-tano Rangging Masiranggoman Tung pe Badanta Padao-dao Tonditta ma Masigomgoman" Tano = Land, Rangging Masiranggoman = mutually binding, Tung = really, pe = even, Badan = body, dio-dao = distant, tondita ma = soul. The translation will be "betel trees are growing on the ground, their trunks are mutually binding, even if our bodies are separated, our souls will remain united". Even though we are in a different location, but ultimately we remain united.

This philosophy is taken from the local culture where the people there are used to consume betel nut. Therefore, this philosophy is taken from the betel tree. If we observed this tree trunk, when it grows, stems and ends will meet or unite. Just like when we go to a remote location to migrate to work or study, finally someday we will meet again. This meaning provides hope for those who have differences either areas or language and culture, that actually the differences are complements and unites us. In regional beliefs it also means when the body/body is apart with the soul, one day they will meet again.

The betel tree which although live by riding on another plant, does not take nutrients from the plants it is living on. Even the beautiful heart-shaped leaves will actually beautify the plants that they are living on. It is a such symbol that we can learn that actually it describes peaceful coexistence among diversity existing in the land of Batak, even in the entire territory of Indonesia. As a symbol of harmony and peace, it is not surprising that certain traditional customs are often carried out and present betel leaves as a meaning of harmonious and not harmful life.

One more a unique of the betel tree is, this plant propagates from the bottom up which means that in life and work, everything must be started from the bottom slowly and then becomes higher without harming others. It is best for us to understand and appreciate our noble national culture in order to create a harmonious peace and unity to maintain our brotherhood. (RBN).

Share this post

There are no comments for this post.

Your comment:

Name:

E-mail:

Comments:

Stube-HEMAT Mingles with Society

Thursday, 15 August 2019
by adminstube

Living together with community and learning local culture make life more meaningful wherever we are. Likewise Stube-HEMAT in the midst of Yogyakarta society, especially RW 19, Nyutran, always takes part in social dynamics. As in activity to welcome Indonesia's 74th independence, Stube-HEMAT participated in "Cultural Dialogue" event on August 14, 2019, at the residence of Empu Keris (heirloom expert of Keris), Eko Supriyono. It issued three topics namely; Understanding the philosophical axis of Yogyakarta, the History of kampong Nyutran, and the Keris.

The topic of Understanding the philosophy axis of Yogyakarta was delivered by the Executive Director of Stube-HEMAT, Ariani Narwastujati, by showing a short video that was interesting and easily understood by the audience. The video is a simple basic reference about philosophical axis of Yogyakarta, which has been ranked at the 4th position out of 15 videos competition held by Office of Communication and Information, Yogyakarta Special Region. The videos with English subtitles can be accessed on the link:

https://www.youtube.com/watch?v=i2jc211arVk Philosophical Axis of Yogyakarta City

The video on philosophical axis became the opening for cultural dialogue and made the audience understand more and love Yogyakarta city which uphold the values of life, humanity and differences in creation. The audience reflected the essence of being born, filling life and the process of returning to the Divine.

The following topic was the history of kampung Nyutran by Endro Gunawan, the umpteenth generation of native residents who formerly lived in this kampong. Originally the place seemed a Madura soldier base camp, which was named the Nyutra soldier. The soldier became one group of soldiers of Yogyakarta Sultanate coming from various regions and islands in the archipelago to support the Sultan.

Continuing the history of the kampong, the dialogue about the heirloom of Keris conveyed by Eko Supriyono is no less interesting. Hundreds, even thousands of keris has been produced from his hand since 1979. Eko Supriyono explained about the type of warangka (the keris storage) and also every shape of warangka has its own name. In the process, Indonesian-made keris was registered at UNESCO as one of the World Cultural Heritage in 2005.

The Nyutran residents were enthusiastic to participate in the dialogue and they have an idea to design such event regularly as public education media related with the history of Yogyakarta city, the history of Nyutran kampong and also about the keris which was also one of the accessories for Javanese men’s traditional costume.

Indonesia has been independent for 74 years, and the common reflection for such period is what contribution we can make for our nation and country? Loving culture, respecting one another and continuing to support one another are our choices, because our duty is opening chances for the birth of wise leaders regardless of ethnicity, race or religion. Let us be united because we are Indonesia which is full of diverse customs and local history. (SAP).

Share this post

There are no comments for this post.

Your comment:

Name:

E-mail:

Comments:

Ngerti, Ngrasa, Nglakoni Understanding, Having Emphaty and Experiencing

Tuesday, 13 August 2019
by adminstube

One community group called Javanese society is a community that generally lives in the central part of the island of Java. Javanese people are known to have richness of culture, teachings and idioms that are diverse and can even be said to be complex because they are related to many things and get influence because of the history of Javanese society itself, for example Hindu and Islamic influences. Culture, teachings and idioms are guidelines for everyday life in relation between human with him/herself, human with the Almighty, human with others and human with the surrounding environment. All of this is a tool that is believed to maintain the balance of the order of life among society.

It should be admitted that there are various suggestions, advice and expressions that live and flourish in the midst of Javanese society. One of them is ‘Ngerti, Ngrasa and Nglakoni’. This advice was expressed by Ki Hadjar Dewantara, an Indonesian education figure and founder of Tamansiwa.

The simple meanings of 'Ngerti, Ngrasa and Nglakoni' are:

Ngerti (to understand):

This is a person's attempt to obtain knowledge of something that wants to be known or unintentional through the five senses. In this cognitive aspect hed/she will be able to recognize something, identify and make a concept from the new knowledge that he/she acquired.

Ngrasa (to feel):
This is the phase of affection where someone feels and lives up to what he/she already knows, not just knowing but finding meaning in it. This can be seen from the change in attitude because of new knowledge that has been obtained before.

Nglakoni (to do):

This part is the psychomotor aspect in which a person acts, does something or skills because of new knowledge that he/she learned before. This is a form of consistency and exemplary, doing what has been learned before.

This advice remains relevant until now because someone from birth passes through life stages according to his/her development towards maturity, always gets new knowledge, feels and does.

In terms of human life in a world filled with diversity, and diversity is the essential existence that exists in the world, including humans and the natural environment around it. Humans are in it and they try to recognize and know everything around them, and in reality they cannot get away from the surrounding environment. New knowledge and experience of diversity encourages one to reflect and live up to the reality. This is what makes a person determine his/her attitude and determine actions in response to them.

Especially in Indonesia with cultural, ethnic, religion and community diversity, the steps that need to be taken are ‘Ngerti’ which is trying to gain knowledge about diversity so as to discover and understand the values or philosophy of life, uniqueness and cultural expression of other communities. Then 'Ngrasa' or feel and appreciate diversity is not a threat but the reality and richness of Indonesia. Furthermore, 'Nglakoni' is manifesting in actions that show mutual tolerance, openness through cooperation, mutual cooperation, politeness and concern for humanity and the environment.

‘Ngerti, Ngrasa and Nglakoni’ are simple advices but require willingness, awareness and sincerity to be implemented in actions of everyday life. (TRU).

Share this post

There are no comments for this post.

Your comment:

Name:

E-mail:

Comments:

Global Interaction For Sustainable Development

Sunday, 11 August 2019
by adminstube

Global interaction is inevitable, and even becomes requirements, especially for students having advantage from technology advancements that enable communication and encounter limitation because of distance, space and time among people to transfer knowledge, to add experience and to expand networks for the improvement of human life quality itself based on the indicators of sustainable development purposes. Stube-HEMAT Yogyakarta as a student mentoring institution opened to be the host students for students group from Department of Sociology at Gottfried Wilhelm Leibniz University, Hannover. They learned Indonesia sustainable development, in Yogyakarta on August 8-10, 2019.

This activity became a means for Indonesian and German students to deepen their understanding of different cultures and political systems, share ideas and experiences related to aspects of sustainable development, such as health, environmental education and others. Stube-HEMAT Executive Director, Ariani Narwastujati, S.Pd, S.S, M.Pd, welcomed them and explained about the city of Yogyakarta through video and promoting the philosophical axis of the city. The Coordinator of Stube-HEMAT Yogyakarta, Trustha told about Stube-HEMAT activities in Yogyakarta, Sumba and Bengkulu. Andreas Kurschat, group coordinator from Hannover, introduced the group and explained the purpose of coming to Indonesia with several students to observe the social life and health of the Indonesian people, especially in Semarang, Central Java and to learn cultural uniqueness in Yogyakarta with Stube-HEMAT.

The practice of doing ‘batik’ became the first experience for students from Hannover, to appreciate the Javanese cultural heritage that UNESCO has recognized as the world heritage. The team of Stube-HEMAT accompanied them to make batik starting from determining patterns and drawing on fabric. They showed enthusiasm since the first time and poured liquid wax into cloth using ‘canting’ carefully. Even though the wax dripped outside the pattern lines several times, it did not dampen their spirits and continued to dye batik using the ‘colet’ technique.

Brief information about Philosophical Axis intrigued them to visit several locations of the Philosophical Axis from Krapyak Stage to the north to South square, then from Tugu to the south through streets of Marga Utama, Malioboro, Marga Mulya and Pangurakan, to North square of Kraton Yogyakarta on foot. The deep meaning of the symbols seized their attention to achieve the glory of human life, and the existence of various types of plants in the Philosophical Axis strengthen the concern on the environment.

The discussion with Bethesda Community Development in Yogyakarta, as one community assistance to improve the quality of health, gave participants an understanding about Healthy Indonesia Program through Family Approach (PIS-PK) which is realized by mentoring the health services for mothers, infants and families, nutritional adequacy and availability of health service facilities in several villages in East Sumba regency, Alor regency and Malaka regency. Those three areas are in East Nusa Tenggara Province.

Campus attention about the quality of public health was discussed with Medical Faculty of Duta Wacana Christian University in Yogyakarta, and doctor Teguh Kristian Perdamaian, who gives lecture in General Medicine and Public Health Sciences. He revealed the reasons why a person postpones health matters such as insurance, periodic examinations and medication. The reasons are ( 1) low education, due to low literacy and lack of health promotions, (2) financial limitations, related to non-medical issues such as transportation costs, accommodation during medical care and loss of income, (3) family and cultural influences, related with family decisions, culture background and alternative medicine, and (4) psychological aspects, such as emotional constraints and people's perception on their disease.

The visit to the Sultan’s palace completed a series of learning about the Palace's commitment to preserve cultural heritages in the form of teachings, life philosophy and various forms of art, as well as heritage objects such as the palace building and collections of literature and antiques.

Hopefully with a variety of experiences from cross-nation student interactions, field observations and discussions taught each student to respect human existence and life values for life survival on earth. (TRU).

Share this post

There are no comments for this post.

Your comment:

Name:

E-mail:

Comments:

Faramau re Fatenow Farumi The Phrase of Unity

Monday, 5 August 2019
by adminstube

The capital city of Maba distric is Buli Village. Maba distric has 408,50 km square large (six percent for all East Halmahera), and it is located approximately 46.66 km away from the capital of East Halmahera Regency. Maba district consisted of 10 villages namely Buli, Buli Asal, Buli Karya, Wayafli, Geltoli, Sailal, Pekaulang, Teluk Buli, Gamesan and Baburino. The last three names are new villages which were formed at the end of 2012 (https://haltimkab.go.id/kecamatan-maba/).

Base on the administrative area the capital city of Maba district is in the village of Buli, but based on culture and structure, it's all centered on Buli Asal Villages. It can be seen when Buli people make gathering like wedding party, they still use traditional ceremony to welcome guest and they still speak Buli language. Based on traditional characters and ways to preserve their ancestral cultur, there are also interesting stories about local wisdom that are still maintained. One of them is local wisdom in uniting all ethnic groups, religions and tribes that are living in Maba district.

In addition to local Buli ethnic group who are Christians and Muslims, there are also a number of migrant ethnic groups, including Maba, Bugis, Sangir, Tobelo, Toraja, Java and some migrants from other Halmahera regions. Besides that, the biggest religion is Christian and Islam which still dominate this area. Buli is a rich with nickel, gold and copper mines. Since 1997 the Geomin Drilling Company has entered this area and has an office in Buli Village (now the village of Geltoly; which means intersection). In addition to the mining companies there are also Post Offices and several other Expeditions such as JNE and Lion Parcel to support the online buying and selling infrastructure in Buli. The office of the East Halmahera Regional Police Chief is still in Buli Village, not in the Regency Capital. In addition, there are currently 1 gas station, several shops and markets that sell clothing and also markets for fresh fish and vegetables to meet the people needs.

Those are the description of Buli now. The current situation of Buli cannot be separated from the efforts of the predecessor, especially the traditional elders of Buli who continue struggling to promote the philosophy of life in harmony and mutual respect. In 1998-2000 there was vast riots in Poso, Maluku and Halmahera. The riots took many lives, destroyed family, property and tore the chain of brotherhood among brothers and sisters.

The first widespread cause of the riot was boundaries or land border problems between two villages, Kao and Malifut. However, the boundary problem turned into a riot that claimed the lives of many innocent people. The riot occurred almost throughout Halmahera island from North to South but not in Buli. Based on some literature, the riot broke out in January 1999 until the signing of Malino II Charter, on February 13, 2002 (https://id.wikipedia.org/wiki/Kerusuhan_Kepulauan_Maluku), then the situation began to be conducive.

The Buli area can survive and not to be affected by any riots at all because the local wisdom of "Faramaw re Fatenow Farumi" which means "being brothers and sisters", “We Are Family" was echoed by the elders of Buli area. The motto has unified people and kept to be life by all communities in Buli local area. Because it was the local wisdom that made Buli or Maba District were safe from the 1999/2000 riots. The motto is always spoken as the opening greeting in speeches at major events in the villages. The unifying language proved to be able to unite all ethnic groups, religions and race who lived and settled in Bulli area. In the village of Buli Asal, official ceremonies like weddings or releasing and welcoming pastors, the phrase above is still used as opening speeches.

Further, the phrase is always used when people will do cooperated-work in the construction of the church, manse or other public facilities. It is a such key to open everyone's heart to help or to give support. We must keep the local wisdom and doing in our life, because now and in the future, we will continue our life to be able to live side by side and to unite even though we are different in religion, ethnicity and race (SAP)

Share this post

There are no comments for this post.

Your comment:

Name:

E-mail:

Comments:

Learning Tolerance From Lamaholot Culture

Thursday, 1 August 2019
by adminstube

'Orang Lamaholot' is a nickname to call of a person from one ethnic group in East Nusa Tenggara. The ethnic group is Lamaholot. The Lamaholot is indigenous people live in East Flores, Adonara, Solor and Lembata, with the characteristics of speaking Lamaholot Language as their mother tongue and for daily life as well.

Lamaholot comes from two (2) words namely Lama: kampung, Holot: series. So that Lamaholot is interpreted as series of village.

Every person born as a part of a large family members of Lamaholot truly believes that every fortune and convinience in any works is because of Lewotanah (hometown) and a blessing from ancestors.

Lewotanah molo nage kame dore, ti pana akene todok, gawe akene wallet (The hometown goes first, then we go after, so that our journey will have no danger and obstacle) Kame pana mai, seba wata piri tou, buku biliki teratu, balik maan gelekat lewo, gewayan tanah (We go to earn some rice for living, to search for knowledge, then finally to return to home for the awesome of hometown). This is a prayer of every Lamaholot when they are traveling. The prayer saves and at the same time gives fortune while people of Lamaholot are overseas.

Lamaholot's ancestors have inherited how to coexist without hostility. Religion comes later, long after belief "Taan kakan noo arin. Ake pewone geni" (Living side by side as fellow brothers. Don't hate one another).

The form of togetherness of people of Lewotanah, either those in their hometown or those overseas is by eating together. It is an awaited moment where young children, adults, young adults, men or women of all religions without exception, attend and merge together in celebration of having meal together.

All Lewotanah children get a message to bring a mission of peace, unity and tolerance with other fellows wherever they are. Through sacrificed animals and eating together, parents give strength and blessing to all Lewotanah’s children to continue working wherever they are.

Source : https://www.kompasiana.com/maksimusmasankian/5c2ef77f677ffb2639155386/lewotana-perekat-persatuan-dan-toleransi-orang-lamaholot?page=all

Share this post

There are no comments for this post.

Your comment:

Name:

E-mail:

Comments: