User:Merbabu/sandbox

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Contents

[edit] Links

Links: U2 boxes
U2 Discography
User:Merbabu/Javanese Architecture
User:Merbabu/Santa_Cruz
User:Merbabu/Indonesian killings of 1965-66

[edit] Notes

  • 17th and 18th century Bali was free from direct VOC interference, but was influenced by VOC presence. (Ricklefs 67).

[edit] References

[edit] May 2008

[edit] To do

Develop national park articles - ecology of Indo Series, Lonely Planet

Mount Halimun National Park Short-tailed Magpie

[edit] Indonesian_killings_of_1965-66

User:Merbabu/Indonesian_killings_of_1965-66

[edit] Suharto

[edit] Childhood

[edit] Military Career

[edit] Transition

[edit] Background

  • Mention hot political and social situation, inflation, starvation (Friend p120)

[edit] Purges

  • Killings presented by army as atrocities and dead generals identified:
    • as heroes of the Revolution
    • attacked in a cowardly manner
    • and bodies sexually mutilated by crazed members of the Communist-affliated Women's Movement (Gerwani) [Vickers page 157] - [a lie]
  • In areas of Java, Bali and Sumatra, radio and newspaper reports incited immediate anti-Communist outrage. [Vickers p 157]

Leading PKI members were immediately arrested, some summarily executed. The purge quickly spread to Central Java to where PKI Chairman Aidit had flown in early October, and from where the movement had received strong support from leftists. [Vickers 157]

Situation varied across the country, some places the army organised civilian groups and milias, others vigilante action preceded the army. Religious groups - mostly Muslims in Java and Sumatra, but Catholics also involved, in Bali where killings were particularly frenzied, Hindu caste system played major role. [Vickers p130]

Miltary estimated as 1 million (perhaps exagerating) [Vickers 159] Most estimates agree that deaths were at least 1/2 a million with at least 80-100,000 killed in Bali alone where communists had regroup against Hindu-driven purge, leading to a virtual civil war situation in which the army had to step in.

Many others were also jailed and for the next ten years people were still being imprisoned as suspects. [Vickers p159] It is thought that as many as 1.5m were imprisoned at one stage or another.[Vickers p159-160]

Sukarno was still the Supreme Commander by virtue of the constitution, thus Suharto was careful not to be seen to be seizing power in his own coup. For eighteen months following the 30 September Movement's putdown, a complicated process of political manoeuvers against Sukarno, including student agitation, stacking of parliament, media propaganda ad military threats. [Vickers p160]

11 March 1966 Supersemar decree transferred much of Sukarno's power over the parliament and army to Suharto ostensibly allowing Suharto to do whatever was needed to restore order. [Vickers p160]



The communist party was banned.

[edit] New Order

[edit] Downfall

[edit] Post Presidency

[edit] Big mess

[edit] Sunda

[edit] Transition

[edit] East

[edit] See also

[edit] 3RR

[1] 1st change [2] removes compromise [3] [4]

[edit] Indonesian architecture

Indonesian Architecture reflects the same diversity of cultural, historical, and geographic influences that have shaped Indonesia as a whole. Invaders, colonisers, missionaries, merchants and traders brought cultural changes that had a pronounced effect on building styles and techniques. Traditionally, the most significant foreign influence has been Indian, but Chinese, Arab, and since the 18th and 19th centuries, European influences which have been important.

Arsitektur Indonesia dipengaruhi oleh keanekaragaman budaya, sejarah dan geografi di Indonesia. Para penyerang, penjajah, dan pedagang membawa perubahan kebudayaan yang sangat memperuhi gaya dan teknik konstruksi bangunan. Pengaruh asing yang paling kental pada zaman arsitektur klasik adalah India, meskipun pegaruh Cina dan Arab juga termasuk penting. Kemudian pengaruh Eropa pada seni arsitektur mulai masuk sejak abad ke-18 dan ke-19.

Although religious architecture is widespread, the most significant has been developed on Java. The island's long tradition of religious syncretism extended to architecture, fostering uniquely Javanese styles of Hindu, Buddhist, Islamic, and to a smaller extent, Christian architecture.

Walaupun arsitektur keagamaan tersebar luas di seluruh pelosok Indonesia, seni arsitektur ini berkembang pesat di Pulau Jawa. Pengaruh sinkretisasi agama Jawa meluas sampai ke dalam arsitektur, sehingga menghasilkan gaya-gaya arsitektur yang berkhas Jawa untuk bangunan-bangunan ibadah agama Hindu, Budda, Islam, dan sampai ke umat yang berjumlah kecil yaitu Kristen.

A number of often large and sophisticated religious structures—known as candi in Indonesian—were built in Java during the peak of Indonesia's great Hindu-Buddhist kingdoms between the 8th and 14th centuries. The earliest surviving Hindu temples in Java are at the Dieng Plateau. Originally thought to have numbered as many as 400, only 8 remain today. The Dieng structures were small and relatively plain, but architecture developed substantially and just 100 years later the second Kingdom of Mataram built the Prambanan complex near Yogyakarta; considered the largest and finest example of Hindu architecture in Java.

Sejumlah bangunan agama seperti candi, yang seringkali berukuran besar dan didisain secara kompleks, banyak dibangun di pulau Jawa pada zaman kejayaan kerajaan Hindu-Buda Indonesia antara abad ke-8 sampai ke-14. Candi-candi Hindu tertua yang masih berdiri di Jawa terletak di pegunungan Dieng. Diperkirakan dahulu terdapat sekitar 400 buah candi di Dieng yang sekarang hanya tersisa delapan buah candi saja. Pada awalnya, struktur bangungan-bangunan di Dieng berukuran kecil dan relatif sederhana. Akan tetapi tingkat kemahiran arsitektur di Jawa semakin meningkat dan dalam kurun waktu 100 tahun saja, kerajaan kedua Mataram dapat membangun kompleks candi Prambanan di dekat Yogyakarta yang dianggap sebagai contoh arsitektur Hindu terbesar dan terbagus di Jawa.

The World Heritage-listed Buddhist monument Borobudur was built by the Sailendra Dynasty between 750 and 850 AD but was abandoned shortly after its completion following the decline of Buddhism and a shift of power to eastern Java. It contains a vast number of intricate carvings that tell a story as one moves through to the upper levels, metaphorically reaching enlightenment. With the decline of the Mataram Kingdom, eastern Java became the focus of religious architecture with an exuberant style reflecting Shaivist, Buddhist and Javanese influences; a fusion that was characteristic of religion throughout Java.

Candi Borobudur, sebagai monumen umat Buda yang tercantum di dalam daftar Situs Warisan Dunia UNESCO, dibangun oleh wangsa Syailendra antara tahun 750 sampai dengan 850 Masehi, tetapi kemudian ditinggalkan sesaat seketika Borobudur telah siap dibangun, merujuk pada saat mundurnya agama Buda dan perpindahan kekuasaan ke sebelah timur Jawa. Borobodur memiliki sejumlah besar pahatan-pahatan menarik yang menampilkan sebuah cerita apabila dicermati mulai dari tingkat bawah sampai ke tingkat atas yang bermetafor seperti meraih pencerahan. Dengan mundurnya Kerajaan Mataram, sebelah timur Jawa menjadi pusat arsitektur keagamaan dengan gaya yang sangat menarik yang mencerminkan Shaivisme, Buda dan pengaruh khas Jawa; sebuah fusi yang mencerminkan karakteristik agama di seluruh pulau Jawa.

[edit] sukarno + japanese refs

Sukarno, an influential nationalist leader, cooperated with the Japanese in an attempt to bolster the independence movement.[1]

[edit] To do

  • Copy history section in Bandung (love that city!)
  • Poncke Princen
  • Indonesian architecture - lead. 1 paragraph on religious and traditional, and 1 paragraph on colonial and modern.
  • Indonesia
    • citations for Sea trade bit: Austronesians, bugis, Chinese, Srivijaya, spice islands, Dutch --Merbabu 15:04, 7 May 2007 (UTC)

[edit] Portuguese in Indonesia

[edit] Independence declared

The liberated were drunk with victory. They could do anything and dream of everything. Courage rose like a snake in the grass. Self-confidence and nationalism welled up like froth in beer. The cowboys stood in the middle of the road with revolvers on their hips and knifes in their belts.

—Idrus, 'Surabaja'[2]

[edit] Euphoria of revolution

  • Japan required to maintain law and order under terms of surrender.VICKERSp97
  • Fighting in Bandung
  • chaos
  • pemuda groups

[edit] Dutch opposition to independence

[edit] Republican government formed

The British forces arrived in the middle of the tussle for control, and attempted to restore Jakarta for the British.

[edit] Jawa Pesisir Lor

[edit] Population and Location

Jawa Pesisir Lor is one of the hundreds of ethnic groups found in the country of Indonesia. This group of 18,600,000 lives on the north coast of Java island, split in two groups west and east of the coastal city of Semarang in Central Java.

[edit] Lifestyle

Traditionally the Jawa Pesisir Lor have relied upon agriculture for their livelihoods. However in recent years industry has experienced significant growth. Javanese people are known for being reserved with great attention given to rules of politeness. Jawa Pesisir Lor are more straightforward. They are comfortable speaking their opinions even when different than that of their seniors. For this sub-group of Javanese people, strong feelings can be expressed with emotion and sensitive issues approached openly.

Jawa Pesisir Lor regard themselves as having a more modern mindset than the traditional Javanese. Their strong commitment to Islam is expressed in their preference for Islamic music over Javanese gamelan and Qur’an readings over the traditional Javanese shadow plays. Lack of water hinders the area’s agricultural potential. As the population grows increasing numbers of young people are leaving the traditional farming areas to seek employment in cities.

[edit] Religion

Jawa Pesisir Lor consist of both Sunni and Sufi Muslims with the greater number being Sunni. Jawa Pesisir Lor seek blessing by worshipping at the graves of deceased holy men Sunan Kalijaga and Sunan Ja’far Shodiq. As Muslims they adhere to the five pillars of the Islam religion: saying the Muslim creed, practicing ritual prayer, giving to the poor, fasting during the month of Ramadan, and taking the pilgrimage to Mecca. Jawa Pesisir Lor also include several mystic aspects in their practice of the Islam religion. These mystic practices were handed down from the Hindu and folk religions that predated the entrance of Islam.

[edit] References

  • Indonesian People Profiles. Indonesia: PJRN, 2001.

[edit] External link


[edit] Omo sebua

The Omo sebua are a style of traditional house from the island of Nias, Indonesia.

In front of the omo sebua stand carved, monolithic sacrificial stone slabs.

The village of Bawomataluo has a large bale ('public meeting hall')

[edit] See also

Indonesia Portal

[edit] References

  • Dawson, B.; Gillow, J. (1994). The Traditional Architecture of Indonesia. Thames and Hudson Ltd. ISBN 0-500-34132-X. 
  1. ^ Ricklefs (1991), pages 203-211, 215; Reid, Anthony (1974). The Indonesian National Revolution 1945-1950. Melbourne: Longman, pp.16, 33, 73, 85-86, 91-92, 101, 125, 141, 162. ISBN 0-582-71046-4. 
  2. ^ Idrus, 'Surabaja', in H. Aveling (d. and trans.), From Surabaja to Armageddon: Indonesian Short Stories (Singapore: Heinemann, 1976), pp. 1-28

[edit] External links

[edit] Word Count


[edit] The Joshua Tree

[edit] The Joshua Tree and Rattle and Hum (1986–1989)

Following the Unforgettable Fire, the band, realising "that U2 had no tradition, we were from outer space", explored American blues, country and gospel music.[1] Furthermore, they spent time with fellow Irish bands The Waterboys and Hothouse Flowers and felt a sense of indigenous Irish music being blended with American folk music.[2] Friendships with Bob Dylan, Van Morrison and Keith Richards encouraged the band to look back to the roots of rock music and focused Bono on his skills as a song and lyric writer.[3] The band wanted to build on The Unforgettable Fire's atmospherics, but also sought a more hard-hitting sound within the strict discipline of conventional song structures, rather than The Unforgettable Fire’s often out-of-focus experimentation.[4]

The wild beauty, cultural richness, spiritual vacancy and ferocious violence of America are explored to compelling effect in virtually every aspect of The Joshua Tree—in the title and the cover art, the blues and country borrowings evident in the music...Indeed, Bono says that "dismantling the mythology of America" is an important part of The Joshua Tree's artistic objective.

Rolling Stone[5]

U2 interrupted their 1986 album sessions to serve as a headline act on Amnesty International's A Conspiracy of Hope Tour. Rather than being a distraction, the tour added extra intensity and power to their new music, providing extra focus on what they wanted to say.[6] In his 1986 travels to San Salvador and Nicaragua, Bono saw first hand the distress of peasants bullied in internal conflicts, and this was a central influence on the album, most noticeably on "Bullet the Blue Sky" and "Mothers of the Disappeared". The album juxtaposes antipathy towards America, including anger at American foreign policy in Central America, against the band's deep fascination with the country, its open spaces, freedom and what it stood for.[7] The band wanted music with a sense of location, a 'cinematic' quality; its music and lyrics drew on imagery created by American writers the band had been reading.[8]

Named The Joshua Tree as a "tribute" to (rather than a "metaphor" for) America,[9] the album was released in March 1987. It debuted at number one in the UK and also quickly reached the top of the charts in the U.S. It won U2 their first two Grammy Awards.[10] The rock & roll bolero[11] "With or Without You" and the rhythmic gospel "I Still Haven't Found What I'm Looking For" quickly went to number one in the U.S. U2 became the fourth rock band to be featured on the cover of Time magazine (following The Beatles, The Band, and The Who), who declared that U2 was "Rock's Hottest Ticket".[12] The album brought U2 to a new level of mega-stardom and is often cited as one of rock's great albums.[13] The Joshua Tree Tour sold out arenas and stadiums around the world, the first time the band had consistently played venues of that size.

The documentary Rattle and Hum featured footage recorded from The Joshua Tree Tour shows and the accompanying double album of the same name included nine studio tracks and six live U2 performances. Released in record stores and cinemas in October 1988, the album and film were intended as a tribute to American music. The film was recorded, in part, at Sun Studios in Memphis with tracks performed with Bob Dylan and B.B. King. Despite a positive reception from fans, Rattle and Hum received mixed-to-negative reviews from both film and music critics.[14]

User:Merbabu/Javanese Architecture

[edit] Domalexio

previous version of User talk:Domalexio.

[5] [6]