Sunday, October 11, 2015
Tuesday, August 4, 2015
Over the past decades, MUI (The Indonesian Ulema Council) has revealed about 90 edicts. The latest one is one of the most controversial edict, they talked about Indonesia’s health insurance.
“The implementation of Indonesia’s health insurance scheme delivered by BPJS Kesehatan (the Health Care and Social Security Agency) is inconsistent with sharia principles, especially the insurance components which are related to agreement among parties. This program contains elements of speculation, gambling and usury. We recommended that the government create a sharia BPJS,” the MUI said in a document published on its website, quoted by thejakartapost.com.
Said Aqil Siradj, chairman of Nahdlatul Ulama (NU), the biggest Islamic organization in Indonesia, criticized the MUI, claiming that the council issued edicts easily.
Easy easy peasy lemon squeezy folks, everytime MUI releases an edict, how many people obey it? Do they care? Even some muslims say ‘who cares?’. How far muslims care about MUI edicts? not much. Then why?
Di Tanjung Katung airnya biru
Disitulah tempat mencuci mata
Duduk sekampung lagikan rindu
Inikan pula jauh di mata
Tak hanya di Tanjung Katung, hingga ke Selat Malaka di Kepulauan Riau pun airnya tak kalah biru. Pantun gurindam di atas semakin merdu dilagukan bersama orang-orang terdekat, jika anda berkunjung ke Pantai Melayu di ujung Kota Batam, Kepulauan Riau.
Dari Bandara Hang Nadim Batam, anda bisa menggunakan taksi menuju pantai nan landai tersebut. Sepanjang jalanannya yang lurus dan berbukit, di kiri kanan anda akan ditemani oleh landscape yang tak kalah menarik, mulai dari hutan kota, hunian modern, sensasi urban, perkebunan naga, hingga bentang perairan nan tentram. Dan bagian terpentingnya adalah anda juga akan melalui empat Jembatan Barelang, ikon populer Kota Batam. Jembatan ini menghubungkan pulau-pulau di Provinsi Kepulauan Riau yaitu Pulau Batam, Pulau Tonton, Pulau Nipah, Pulau Rempang, Pulau Galang dan Pulau Galang Baru.
Friday, July 31, 2015
|Riot in Tolikara (Photo: MTVN)|
Tolikara riot has triggered many views and analysis from people. However, it is difficult to find viewpoint from human geography. Here we will go into it, people as human and Tolikara as their geography.
Symbolic landscape can become the focal point of conflict. There is interconnection between place, community, and identity, and how conflict over the development or representation of particular place is contested because of meanings conveyed about community identity.
Space and place are co-produced through many dimensions: race and class, urban and suburban, gender and sexuality, public and private, bodies and buildings. In Tolikara, the Christians are mostly native Papuans and the Muslims are mostly non-Papuan migrants. Native people feel they have more power on their land and there must be no landscape except theirs in the land.