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Positive youth development
Positive youth development, or PYD, refers to intentional efforts of other youth, adults, communities, government agencies, and schools to provide opportunities for youth to enhance their interests, skills, and abilities into their adulthoods. Youth development overall is the physical, social, and emotional processes that occur during the adolescent period, from ages 10 until 24 years. Simply speaking, it is the process through which young people acquire the cognitive, social, and emotional skills and abilities required to navigate life (University of Minnesota Extension Center for Youth Development). Although the word 'youth' can be used synonymously with 'child', 'adolescent', or 'young person', the phrase 'youth development' or 'positive youth development' is usually used in the scientific literature and by practitioners who work with youth to refer to programs designed to optimize these processes.[1] It is distinguished from 'child development' or 'adolescent development' in its focus on the active promotion of optimal human development, rather than on the scientific study of age related change.[2]
Importance of youth development[edit]
During adolescence, young people experience profound physical changes, rapid growth and development, and sexual maturation, in addition to psychological and social changes. This often leads to issues with personal identity, sense of self, and emotional independence. In an attempt to cope with the complex changes and challenges of development, they may engage in behaviors considered to be experimental and risky [3] Due to this, several important public health and social problems either begin or peak during these years including homicide, suicide, substance use and abuse, sexually transmitted infections, and teen and unplanned pregnancies.[4] Addressing the positive development of young people can decrease these problems by facilitating their adoption of healthy behaviors and helping to ensure a healthy transition into adulthood [5]
Key characteristics[edit]
PYD suggests that helping young people achieve their full potential is the best way to prevent them from engaging in risky behaviors.[6]
There are many variations of this approach but important constructs included in all variations are promoting a sense of safety; providing appropriate structures; creating supportive relationships; providing opportunities to belong; providing positive social norms; giving youth responsibilities and meaningful challenges; and providing opportunities for skill building. One of the hallmarks of the positive youth development movement is that it is built on a foundation of scientific research.
In addition, youth development programs typically work through existing social organizations rather than focusing on individual counseling. For example, youth development interventions may focus on youth in families, schools, churches, sports or youth-serving organizations (e.g., 4-H, Boy/Girl Scouts, Boys and Girls Clubs of America,) or work through formal mentoring or apprenticeship programs. In addition, positive youth development programs typically recognize contextual variability in youths' experience and in what is considered 'healthy' or 'optimal' development for youth in different settings or cultures.[7] This cultural sensitivity reflects the influence of Bronfenbrenner's ecological systems theory. The influence of ecological systems theory is also seen on the emphasis many youth development programs place on the interrelationship of different social contexts through which the development person moves (e.g. family, peers, school, work, and leisure).
Positive youth development programs are most often designed with the intent of protecting youth from specific risks (e.g., substance use, violence-prone neighborhoods) or to promote specific role transitions (e.g., entry into work).[8] Prevention approaches to youth development attempt to intervene in the lives of at-risk youth before children show evidence of developmental disturbance. Intervention approaches focus on correcting problems once they have occurred. An additional hallmark of these programs is that they are based on the concept that children and adolescents have strengths and abilities unique to their developmental stage and that they are not merely 'inadequate' or 'undeveloped' adults. Lerner and colleagues write: "The goal of the positive youth development perspective is to promote positive outcomes. This idea is in contrast to a perspective that focuses on punishment and the idea that adolescents are broken."[9] Because of its focus on skill acquisition in the context of risk, the phrase 'positive youth development' most often refers to programs focused on children and, more often, adolescents, rather than infants or preschool children.
Practices and current directions[edit]
The University of Minnesota's Keys to Quality Youth Development summarizes eight key elements of programs that successfully promote positive youth development. Such programs are physically and emotionally safe, give youth a sense of belonging and ownership and foster their self-worth, allow them to discover their 'self' (identity, interests, strengths), foster high quality and supportive relations with peers and adults, help youth recognize conflicting values and develop their own, foster the development of new skills, have fun, and have hope for the future.
Major reviews focusing on the historical antecedents of current efforts, key elements of effective practice, gaps in the literature, and successful programmatic efforts have been published by the National Academy Press, the US Dept. of Health and Human Services, the Forum for Youth Investment, and the W.T. Grant Foundations work on mentoring. Other important international organizations include The European Knowledge Centre for Youth Policy and the Australian Clearinghouse for Youth Studies. Other important reviews include Positive Youth Development in the United States: Research findings on evaluations of positive youth development programs. Organizations such as the Search Institute have developed both guidelines for youth-serving agencies that promote positive development and instruments to assess their success. The W.T. Grant Foundation's From Soft Skills To Hard Data is also relevant.
School-based health centers (SBHCs) are one way in which positive youth development can be facilitated. In a study of students in the San Francisco Unified School District (n=7,314), results suggested that students' use of SBHCs is associated with positive academic outcomes, particularly through the students' self-reported perceptions of school assets and caring relationships with an adult SBHC employee.[10]
Using positive youth development[edit]
In the US federal government, the Family and Youth Services Bureau, within the Administration for Children and Families, and the U.S. Department of Health and Human Services, promotes the Positive Youth Development approach. The Peace Corps includes Youth Development among its major program initiatives. In addition, many local cities are adopting positive youth development as their framework to guide youth programming.
See also[edit]
- ^ University of Minnesota Extension. "Keys to Quality Youth Development". Retrieved 2011-10-21.
- ^ "Positive Youth Development in the U.S.: Research Findings on Evaluations of Positive Youth Development Programs". Aspe.hhs.gov. 1998-11-13. Retrieved 2012-12-23.
- ^ Breinbauer, C. & Maddaleno, M. (2005). Youth Choices and Change. Washington, DC. PAHO.
- ^ "Healthy People 2020 - Improving the Health of Americans". Healthypeople.gov. 2012-12-17. Retrieved 2012-12-23.
- ^ McNeely C, Blanchard J. The teen years explained: A guide to healthy adolescent development. Baltimore: Johns Hopkins Bloomberg School of Public Health, Center for Adolescent Health; 2009.
- ^ [1][dead link]
- ^ "Positive Youth Development in the U.S.: Research Findings on Evaluations of Positive Youth Development Programs: Chapter 1". Aspe.hhs.gov. Retrieved 2012-12-23.
- ^ Lerner, et al., (2005) Positive youth development - A view of the issues.pdf
- ^ Richard M. Lerner, Jacqueline V. Lerner, Erin Phelps, and Colleagues (2012). "Waves of the Future: The first eight years of the 4-H study of positive youth development". Retrieved 30 July 2012.
- ^ Stone, S; Whitaker, K., Anyon, Y., & Shields, J.P. (2013). "The relationship between use of school-based health centers and student-reported school assets". Journal of Adolescent Health 53 (4): 526–532. doi:10.1016/j.jadohealth.2013.05.011.
External links[edit]
- University of Hope, PYD in Juvenile Corrections
- US Department of Health and Human Services Positive Youth Development Information
- Waves of the Future, report on the first eight years of the 4-H study of positive youth development from Tufts University.
- [2]
- Extension Center for Youth Development at the University of Minnesota


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To ensure the proper identification of plants in the living collection, voucher herbarium specimens are prepared. The identity of each voucher is carefully researched, and when validated, the voucher number and validator's name are entered into the database.
For additional information, contact Rebecca Sucher, Living Collections Manager, at 314.577.9407 or e-mail at email@example.com.
The plant identification label is the most basic educational unit in our Garden. The labels displayed at the Missouri Botanical Garden use both common and botanical nomenclature to identify plants. The following label is the standard size (2.875" x 5") and format used throughout most of the Garden:
There are several other label formats in addition to the standard format shown above. These include 2" x 4" labels for close viewing, 4" x 6" tree labels, specialty garden labels, and combination labels to name a few.
All of our labels are fabricated in-house using UV stable microsurfaced impact acrylic (2-ply, matte finish, 1/16" thick) and are engraved with a laser engraver (New Hermes Vanquard Laser 2001, 25 watt, 12" x 24" table). Labels are generated via reports out of our Plant Records database in Microsoft Access.
The Plant Records Department at the Missouri Botanical Garden maps many of the features in the Garden, including the paths, water features, buildings, planting beds, and of course, plants. This is accomplished through the use of Geographic Information Systems, or GIS, technology.
The Plant Records Department uses GIS software products by ESRI (Environmental Systems Research Institute) to manage our geographic data. A high resolution orthophotograph (4-inch resolution) is used as the base of the GIS. ESRI's ArcMap software is used to build layers on top of this orthophoto. Features in the Garden such as paths, buildings, and water features are simply "drawn" on top of the orthophoto using and ArcMap's drawing tools.
In order to map plants, using a tablet PC with ArcMap software, we record the location of the plant by tapping on the orthophoto where the plant is located (called "head's up digitizing") and entering the accession number into the associated table. When we return to the office, we synchronize the data on the tablet PC with our network. We maintain a live connection between our GIS and our Plant Records database in Microsoft Access, so the newly mapped plants are automatically linked to the corresponding records in Microsoft Access.
Thank You!
The Garden wouldn't be the Garden without our Members, Donors and Volunteers.
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Missouri Botanical Garden
4344 Shaw Blvd., St. Louis, MO 63110(314) 577-5100 hours and admission
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We loved this deal too, but it's no longer available. Check out our other sweet deals here.
Pioneer Restaurant and Bar
$21 for a Delicious Lunch or Dinner for Two, $40 for Four People or $60 for Six
Discuss this Deal
Start the discussionHighlights
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- Grab two lunch or dinner mains at Pioneer Restaurant and Bar for just $21.
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- Check out the wide range of delicious food at the place that has something for everyone.
Being a pioneer means always being ready to try something new. So if you've never tried the great tucker being served up at this place, it's time you made like one and gave it a go. And if you have already tried the food, you won't need any more convincing. Just grab two lunch or dinner mains at Pioneer Restaurant and Bar for just $21, four mains for $40 or six for $60.
Some of the delicious dishes on offer include: BBQ Pork Spare Ribs, Seafood Chowder, Pioneer Fish and Chips, Yellow Thai Curry, Roasted Pumpkin and Feta Salad, Cajun Chicken and Brie Salad, Caesar Salad, Trio of Sausages, Beef Stir Fry, Mushroom, Bacon and Spinach Fettuccine. Gluten free options are available. So head down to this hot place and enjoy lunch or dinner at a hot price.
Pioneer Restaurant and Bar
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Teen Programs
Teen Night Out is back! Bursting at the seams with teen talent, these evenings of cool culture will make you have an art attack! For high school-age teens only, these not-to-be-missed evenings showcase creativity and complex cultures alongside incredible DJs, teen art tours, and artmaking workshops led by Seattle's hottest contemporary artists. Featured exhibitions are: Rembrandt, Van Dyck, Gainsborough: The Treasures of Kenwood House, London and The Dorothy and Herbert Vogel Collection: Fifty Works for Fifty States Teen Night Out will Feature:
Free for high school-age teens! Support for Teen Programs provided by the Institute of Museum and Library Services, Starbucks Foundation, the Thanksgiving Foundation and the Seattle Office of Arts and Cultural Affairs. Gifts in memory of Susan Torrance from her family and many friends have helped make this event possible. Check out SAM on Twitter and Facebook Copyright © 2013 Seattle Art Museum. All Rights Reserved.


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If you still believe in global warming, I have a bridge to sell you. It's not a question of whether it's man made or not, it doesn't even exist.
If you still believe in global warming, I have a bridge to sell you. It's not a question of whether it's man made or not, it doesn't even exist.
I never bought into global warming being caused by humans. All scientific achievements are accomplished by one individual scientist. When a scientific discovery is any good, no consensus is required – the truth will stand on its own. In the words of the late Michael Crichton:
The so-called climate crisis is nothing else than an appeal to emotion and mass-hysteria by bureaucrats eager to pass more legislation – they always want to keep us worried about current events, so that we'll feel that we depend upon them for protection, and so that we'll be willing to sacrifice for their greater good. There is as little need to worry about the "climate crisis", as there was to worry about Y2K... it's just another bubble waiting to burst.Historically, the claim of consensus has been the first refuge of scoundrels; it is a way to avoid debate by claiming that the matter is already settled. Whenever you hear the consensus of scientists agrees on something or other, reach for your wallet, because you're being had.
Last edited by EricMartin; 11-16-2008 at 12:57 PM.
I started to raise my eyebrows over this kind of thing about two years ago. I remember the arguments over this with a friend of mine. Here in colorado it was snowing till june this year. JUNE! I told this one lady that the global warming thing sounded good. "When does it start?"
anyway, good article. thanks for sharing.
Careful, there. You sound too much like Mikey Mooron with his claim about Y2K in "Bowling for Columbine". The Grossly Obese One claimed that it was just a fear tactic raised about Y2K. He claimed that because the turn of the millenium came and went with no global catastrophe was an indication it was all just manufactured fear. What that unshaven idiot failed to realize was that the huge amounts of money companies put into correcting problematic computer code averted what could have been very costly. The fact that warnings were issued and the warnings heeded does not mean the danger never existed.
Other than that, I totally agree with you.
I guess this explains why ManBearPig annouced this weekend that he had no interest in the post of Environmental Czar if it was offered to him.
Have I every told you guy and gals that I hate that title 'Czar' or' Tsar' when it's applied to government posts? It's Russian for Cesaer for heaven's sake.
Last edited by FlaGator; 11-16-2008 at 08:16 PM.
ManBearPig IS REAL.
I'm Super-Duper Serial.
« Previous Thread | Next Thread » |


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From £1.85 per week
- Price
- £37.00
- In Stock
- Delivery
0 reviewIlluminate your outdoor areas with this pack of 10 solar-powered Fluted Stake Lights.
These Smart Solar white energy saving LED lights turn on automatically when it goes dark. Each has an internal solar panel which gives up to 8 hours of light each night on full charge, meaning you won't have to spend extra on electricity.
The stake design makes them simple to put in the ground so you can easily light up your garden, path, driveway and garden features like ponds and conservatories.
Useful info:
- Smart Solar Fluted Stake Lights
- Solar panels give up to 8 hours of charge
- Height (including stake): 35 cm
- Light top diameter: 4.7 cm
- Automatically light up during darkness
Add atmospheric light to your outdoor spaces with this Solar Powered Trio Lantern Stake from Smart Solar.
Featuring 3 solar lights on a stake, this is perfect for marking pathways and doorways. This decorative solar light automatically illuminates during darkness for up to 6 hours each night.
Stake mounting allows it to be placed anywhere in the garden allowing great flexibility and choice for each lights location.
Useful info:
- H 85, W 19.8, D 17 cm
- Supplied with replaceable rechargeable batteries
- No wiring or operating costs
- Automatically illuminates during darkness
- Solar Powered Trio Lantern Stake
Two Pack of Solar-powered Privet Sphere Light
Give your garden some night-time twinkle with this pair of solar-powered privet lights.
Perfect for marking pathways and doorways or to supply some atmospheric light around your patio or decking, each privet tree is supplied with its own solar panel complete with 1m cable to allow for best positioning.
The improved design features 25 white LED's per tree that automatically illuminate when darkness falls, giving you up 6 hours light when fully charged.
You can choose between constantly lit or flashing to suit your mood. No operating costs.
Useful info:
- On/Off switch to control operation
- Two lighting functions - constantly lit or flashing
- Replaceable rechargeable batteries supplied
- Simple to install
- H 46, D 27 cm
- Solar-powered privet sphere light (2 pack)
Decorative garden solar light with fairy statue. An attracive garden feature made from polyresin, which gives off a warm glow making it a good welcome feature. Size:12 x 16 x 28.5 cm.
Brighten up your outdoor spaces with the adorable solar-powered Owl Light.
Ideal for adding light to your garden after dark or as a marker for your doorway or gate, the Solar Owl Light is powered by an integral solar panel and just needs to be positioned in direct sunlight.The Solar Owl Light creates a soft ambient glow and is made of durable polyresin that can cope with anything the British weather may throw at it.
Useful info:- Creates a soft ambient glow
- Light powered by integral solar panel
- No operating costs or mains wiring
- On/off functional switch
- Solar Owl Light
- Dimensions: 21.5 x 15 x 14 cm
This stylish 2 Pack of Solar-powered Cherub Lanterns will brighten your outdoor spaces after dark and provide beautiful garden ornaments during the day.
With cherubs around the lamp posts and a copper effect lanterns at the top, these solar lights will add atmosphere and illumination to your outdoor spaces.
Position this lamp anywhere with direct sunlight and when darkness falls your garden will be lit up with a soft glow. Perfect for marking gates or pathways.
With no operating costs or tricky mains wiring, these solar-powered lanterns are made of hard-wearing polyresin that's designed to cope with the British weather.
Useful info:
- Creates a beautiful vintage style for your garden
- Solar powered
- Dimensions: 17cm x 14cm x 36cm
- Attractive garden ornaments
- No operating costs or mains wiring
- Copper effect lantern
- 2 cherbus at the base
- Hard-wearing polyresin
- Solar Powered Cherub Lanterns (2 pack)
This attractive polyresin solar powered decorative light gives of a warm ambient light, with LED in wings and book. Suitable for positioning in places such as doorways and rockeries.
Set of 2 decorative solar lamps with 2 lights. An attractive garden feature which gives off a warm glow making it a good welcome feature. 27.5 x 12.5 x 54 cm.
Smart Solar Tangier Lantern - Antique Bronze
From £1.85 per week
- Price
- £37.00
- In Stock
- Delivery
10 reviewsThis decorative solar-powered Tangier lantern is ideal for garden tabletops, patio or decking.
An attractive lantern by day and a solar light by night, you can add atmosphere to your garden during those warm summer evenings.
The stylish antique bronze finish with lattice detailing also includes a hoop for hanging. The solar-powered Tangier lantern features 3 energy-saving LEDs - one amber LED in the candle and 2 white LEDs to down light.
Simply ensure the built-in solar panel is in a sunny spot during the day and you can enjoy up to 6 hours of light each night when fully charged. No operating costs.
Useful info:
- Replaceable rechargeable Ni-MH battery supplied (2 x AA)
- Simple to install
- On/Off switch
- H 37, W 17, L 17 cm
- Solar-powered Tangier lantern
Improve your home security without having to spend extra on electricity bills with this Smart Solar PIR Solar Security Light.
This bright white LED light stays on for 30 seconds when the PIR sensor detects movement during darkness - perfect for providing increased security outside homes, garages and sheds.
It won't cost you anything to run as its solar panel means it can stay on for up to 8 hours on a full charge.
The sensor has a detection range up to 8-10 metres for added peace of mind, and the lamp swivels back and forth to allow you to direct the beam where you want for complete control.
Useful info:
- Smart Solar PIR Solar Security Light
- Solar powered
- Range of 8-10 metres
- Works at an angle of 120°
- Lasts up to 8 hours on full charge (dependent on how often PIR triggered)
Solar Toadstool House Light Decoration
From £1.45 per week
- Price
- £29.00
- In Stock
- Delivery
12 reviewsSolar-powered toadstool house decoration
This charming toadstool house garden decoration needs only to be placed somewhere that receives direct sunlight for at least 6 hours per day to light up internally for 8 hours after darkness falls.
The toadstool house is made from long-lasting plastic and polyresin with an amorphous solar panel.
Useful info:
- H 21, D 17, W 23 cm
- Weight: 1.1kg
- 1 x AA 1.2-volt NI-MH rechargeable battery
- Solar-powered toadstool house light decoration
This pack of 6 Solar Powered Garden Lights brings the perfect combination of style, convenience and security to your home's outdoor areas.
These white LED lights turn on automatically when it goes dark. Each has an internal solar panel which gives up to 6 hours of light each night on full charge, meaning you won't have to spend extra on electricity.
The stake design makes them simple to put in the ground so you can easily light up your garden, path, driveway or outdoor features like ponds and conservatories. They also feature a stylish black plastic finish with crackle effect glass tops for a contemporary look.
Useful info:
- Solar Powered Garden Lights
- Solar panels give up to 6 hours of charge
- Height (including stake): 35 cm
- Automatically light up during darkness


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Established in 1891, this city is the seat of Foard County. In the mid-1800s, the area was the domain of Comanche people who figured in history's most famous case of a white girl captured and reared by Native Americans. The girl was Cynthia Ann Parker, taken by Comanches in 1836 and recaptured by white men in 1860. Recapture site, Pease River Battlefield, is marked by a historical marker and is nine miles northeast on F.M. 98. (For more on Cynthia Ann Parker story, see GROESBECK.)
Bed-and-breakfasts, hunter's facilities and RV hookups are available. Annual events include Cynthia Ann Parker Days in May and Cowboy Christmas Ball in December.
Shopping | Austin
Music | Liberty
Ranches & Rodeos | Washington


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Homewood Suites by Hilton Reading
Travel Blogs from Reading
To Bethlehem
... imagine that Christmas time here becomes a pilgrims paradise. The only 'Stars' here in Bethlehem are the large one on the Main Street, and several others on buildings and an illuminated one above the town, although lots of real stars have stayed at this hotel, including Bob Dylan, Tony Bennett, Ray Charles, James Taylor and many others. We had a great brunch at the hotel. It attracts guests from miles around every ...
To Lancaster
Shortish drive today but heavy traffic and long delay for (60 minutes) while they paved a roundabout through which highways go in all directions, obviously they have not heard of 'night roadworks'. Lancaster is quite pretty but seems more residential in the downtown area than commercial or retail. The Farmers Market is good with lots of Amish stallholders using modern technology to take your money. The amish stallholders are very adept ...
On the Boardwalk
Yesterday we left our RV at the KOA and drove 90 miles to Atlantic City for one night. We got a comp room because we are Total Rewards Members and we left there with more money than we brought so it was a fun trip. Ahhh, large beds and a regular shower.
If you plant it, it will grow
... hotel which was nice on the day it rained to use the waterpark. The kids had a blast !! We traveled out to Jessica's Buggy Ride. The ride out into the farms on a back road was a reminder of Laura Ingalls Little House on the Praire. Everyone was so much nice to us and made us feel welcome. Highly recommend everyone to visit Lancaster, ...
One war to another
We went from the Revolutionary War yesterday to the Civil War today. We took a bus tour of the Gettysburg Battlefield. It was a great 2 hours that took us through this 3 days of the war in great detail. Our tour guide was very knowledgeable and we learned a lot about this particular battle.


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ListChangedType Enumeration
.NET Framework 4.5
Specifies how the list changed.
Namespace: System.ComponentModel
Assembly: System (in System.dll)
Member name | Description | |
ItemAdded | An item added to the list. NewIndex contains the index of the item that was added. | |
ItemChanged | An item changed in the list. NewIndex contains the index of the item that was changed. | |
ItemDeleted | An item deleted from the list. NewIndex contains the index of the item that was deleted. | |
ItemMoved | An item moved within the list. OldIndex contains the previous index for the item, whereas NewIndex contains the new index for the item. | |
PropertyDescriptorAdded | A PropertyDescriptor was added, which changed the schema. | |
PropertyDescriptorChanged | A PropertyDescriptor was changed, which changed the schema. | |
PropertyDescriptorDeleted | A PropertyDescriptor was deleted, which changed the schema. | |
Reset | Much of the list has changed. Any listening controls should refresh all their data from the list. |
Used by the ListChangedType property of the ListChangedEventArgs class to indicate the way an IBindingList object changes.
For an example of using this class, see Handling DataView Events.
Windows 8.1, Windows Server 2012 R2, Windows 8, Windows Server 2012, Windows 7, Windows Vista SP2, Windows Server 2008 (Server Core Role not supported), Windows Server 2008 R2 (Server Core Role supported with SP1 or later; Itanium not supported)
The .NET Framework does not support all versions of every platform. For a list of the supported versions, see .NET Framework System Requirements.


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C-11 SCT, XT10i Dob, C-6 SCT, ETX125PE Mak-Cass, TV102, & AT66
"We the People are the rightful master of both congress and the courts - not to overthrow the constitution, but to overthrow the men who pervert the constitution." Abraham Lincoln"
The heavens declare the glory of God; the skies proclaim the work of his hands." Psalms 19:1
My Blog http://buddybarbee.wordpress.com
Quote:I have tried M&SG, UHC, etc., and none have helped me. I live in suburban Miami with bad LP. I hate to sound like a broken record, but the only filter that has worked for me is the 'gas' filter David and many others refer to.What has worked is to observe late on a Sunday night, or any other night when LP is at its lowest. The night after New Year is another good one, when most are tired (hung over) and the stores are closed.Ed D
Present gear: 16-inch f/4.5 Dobsonian 50mm straight through-finder Green laser pointer 26mm, 32mm, and 38mm 70 degree field EPs 4.7mm, 14mm and 18mm 82 degree field EPs 8mm, 17mm, 21mm 68 degree field EPs 2X 2" Barlow Tirion star atlas (white stars, black background) hand-laminated Megastar Editor & co-founder Las Vegas Astronomical Society Observer's Challenge To nudge or not to nudge, that is the question www.fredrayworth.com
Quote:...The dark sky real estate filter works great too....
Nytecam 51N 0.1W Meade 30cm LX200 astrograph+C8+Ha+CaK PSTs+spectrographs SX M9+Lodestar-C+M CCDs/Canon 1100D DSLR My Meade astrograph-colour deepsky My supernova discovery My dome build/spectroscopes/DSO images/Lodestar colour images & videos


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Bully fuel door cover is designed to provide protection for the fuel tank door. Each is custom-machined from a solid piece of T-304 stainless steel to fit your specific year, make and model. This cover is made to render excellent durability which helps to withstand rigidity of the element. It requires no drilling or cutting facilitating easy installation in minutes.
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SKELETON BAY - JEREMY FLORES (long version)
A Surfing video by surfeurope - 27,539 views
Jeremy Flores scores Namibia's worldclass left in his brand new Fuseflex.
Quiksilver Fuseflex Wetsuits - They are warm because they are sealed instead of stitched.
Fuseflex Features:
- Plio-tech thermal air chambers
- Bio Fleece thermal neoprene. Stay warmer longer
- Fiber-lite neoprene. More flex & dries quicker


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Anjeru's Profile
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12 Sep 2009 - 19:45Was dling the update and talking to rere, was supposed to be home earlier went out for lunch -
09 Aug 2009 - 16:37Oi where are you hiding? I was on around the same time as you. Got on vent but you weren't there QQ. Send me an AS message when you just on vent IR misses you Bliss N Sarah. -
07 Aug 2009 - 13:59Ya, can't sleep. I woke up at midnight with a bowling ball head so I did the dishes and now I'm looking at ze forums. :D -
25 Jul 2009 - 00:29Ooh yeah that's a good one. Ok I'll be on in around five minutes just gonna go get him now. :D -
25 Jul 2009 - 00:23Arro! I'm just hanging my washing. After that I'll go harass Rob to cook dinner and jump on vent. -
22 Jul 2009 - 21:04Yeah, good aye? I gotta figure out what I'm going to make my toons look like and whether we're on Elyos or Asmodian first though. At least I know what one of my Asmos is going to look like. Getting on vent now. :D -
15 Jul 2009 - 03:25[COLOR=DeepSkyBlue]KDO is currently weeding/sifting members atm, best option is to say hello, make friends and be ready with the tea and scones! - yummy! *loves Tea and Scones here* KDO doesnt bite...much either, but yes good to see you there for CBT4 with your sister.[/COLOR] -
15 Jul 2009 - 01:40[COLOR=DeepSkyBlue]Seek the light, Saintkat seeks it too! :P Love to see you two on the Seil server on Elyos [/COLOR] -
14 Jul 2009 - 16:23Ah wtfux did you see it starts at 7am on Saturday morning? What kind of unholy crap is that?! Terrible, terrible. Don't worry, I'm stocking up on juice, energy drinks and fruit/veges for the marathon. Are we gonna try Elyos this time? Also, Kuran reckons we should get on Blah vent. They like our accents apparently. :D
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Recent coverage on West Virginia's meth problem has painted a disingenuous and unhelpful picture of the situation.
Surely, meth poses a serious problem in pockets of the state, but for anyone to suggest that we can totally solve the problem by restricting individual freedoms and rights is ignoring reality.
Meth abuse, like most drug abuse, exists because there is demand for it.
Where there is demand, suppliers will always find a way to provide.
Take a look at our country's history in the war on drugs: we spend billions trying to eliminate the supply, yet drug abuse persists.
It is the same with meth in West Virginia.
Some lawmakers think that by making safe cold and allergy medicine like Sudafed a prescription-only drug, they will solve the meth problem.
We must remember that prescription drugs are just as easily abused as any illegal narcotic.
I use pseudoephedrine products because they work for me.
I do not want to have to go to a doctor to get a prescription, take time away from my already busy life, and then pay increased costs. And, I'm sure many West Virginians would agree.
If we are serious about preventing more meth abuse, then we need to be honest in our discussion on how to do so.
Let's look for innovative solutions for fixing demand and forget the old and tired supply-side policies that punish law-abiding citizens for dubious benefit.
Rebekah Hogue
Scott Depot


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Your friends always come to you when there's trouble on the shore. It's like you're the oceanfront shaman or something. Show them that you're a style guru as well when you sport this Tribal Council tank from Rip Curl. With vibrant yarn-dyed Rasta-colored stripes, a woven brand tag at the bottom left and brand embroidery at the bottom right, this tank will help you maintain your status as the hottest medicine man on the beach.
- 100% Cotton fabric
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WEST HARTFORD, Conn. (AP) — U.S. Rep. John Larson is hosting a forum on preventing violence following the deadly mass shootings at a Newtown elementary school.
The event is planned for 3 p.m. to 5 p.m. Sunday at the St. John's Episcopal Church in West Hartford.
Larson said there's an immediate need to begin a comprehensive look at violence in the community. He plans to discuss the mental health system, gun regulations and national policy related to violence prevention.
On Dec. 14, a gunman opened fire inside the Sandy Hook Elementary School, killing 20 children and six staff members before committing suicide. He's also suspected of killing his mother inside their Newtown home.
The gunman has been described as having trouble relating to others.
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By Gerhard Klimeck
Director, Network for Computational Nanotechnolgy, Purdue University, West Lafayette, IN
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17 Nov 2012
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Gerhard Klimeck (2012), "Scientific Knowledge Transfer with nanoHUB.org (SC12)," http://nanohub.org/resources/15792.
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SC12, Salt Lake City, UT
nanoHUB.org, a resource for nanoscience and nanotechnology, is supported by the National Science Foundation and other funding agencies. Any opinions, findings, and conclusions or recommendations expressed in this material are those of the author(s) and do not necessarily reflect the views of the National Science Foundation.


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Swarovski crystals inserted on the label. Indicative blend: Sangiovese, Cabernet Sauvignon, Merlot, Syrah.
Price Range of 750ml bottle, ex-tax in USD
Average: $129
From: $100 To: $131
Search Rank 6534
Over all vintages, this was the
6534th most popular wine on Wine-Searcher last year.
Search rank last month: 8711th
Critic | Score |
Wine Enthusiast | 93/100 |
Cabernet – Merlot – Sangiovese is the composition of many of the so-called 'Super Tuscan' wines of central Italy. The blend can be made to any number of variations, but the combination typically draws on the power and structure of Cabernet Sauvignon, the sweet, juicy fruit flavors of Merlot and the rustic, sour-cherry tang of Sangiovese. The wines may be produced in a style suited to early consumption, or built into robust cuvees that require many years of bottle maturation to reach their peak.
... moreToscana IGT is the most famous – and the most commonly used – of Italy's Indicazione Geografica Tipica (IGT) titles. The geographical region it indicates is, in short, Tuscany. Toscana IGT wines can be made in any village in any of Tuscany's 10 provinces (Arezzo, Firenze, Grosseto, Livorno, Lucca, Massa Carrara, Pisa, Pistoia, Prato and Siena).
Free from the stylistic constraints imposed on DOCG and DOC wines, Toscana IGT wines can be made in almost every form imaginable, from bone-dry whites to sweet reds and sparkling rosés. Naturally, given Tuscany's longstanding success with dry red wine, this style is by far the most common.
... moreTuscany (Toscana in Italian) is perhaps the most famous of all Italian wine regions. This fact has no doubt been perpetuated by the romance of the region's endless rolling hills and cypress-lined country roads, but it is nonetheless home to some of the world's most prestigious wines.
Situated in central Italy, Tuscany's neighbors are Emilia-Romagna to the north and ... more
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Hinduism in Indonesia
This article needs additional citations for verification. (June 2010) |
Part of a series on |
Hinduism |
Hinduism in Indonesia is practised by 3% of the total population, with 92.29% in Bali and 15.75% in Central Kalimantan as of the 2000 census. Every Indonesian citizen is required to be a registered member of one of the acknowledged religious communities (Islam, Protestantism, Catholicism, Buddhism, Hinduism or Confucianism).[citation needed]
- 1 History
- 2 Arrival of Buddhism and Hinduism
- 3 General beliefs and practices
- 4 Hinduism in Bali
- 5 Javanese Hinduism
- 6 Hinduism elsewhere in the archipelago
- 7 Hindu holidays in Indonesia
- 8 Political context
- 9 Social context
- 10 Economic context
- 11 Census 2000
- 12 DBH Survey 2012
- 13 Census of 2010
- 14 See also
- 15 References
- 16 Further reading
- 17 External links
The natives of Indonesian Archipelago practiced indigenous animism and dynamism, beliefs common to the austronesian people. Native Indonesia venerated and revered ancestral spirit; they also believe that some spirits may inhabit certain places such as large trees, stones, forests, mountains, or any sacred place. This unseen spiritual entity that has supernatural power is identified by ancient Javanese and Balinese as "hyang" that can mean either divine or ancestral. In modern Indonesian, "hyang" tends to be associated with God.
Arrival of Buddhism and Hinduism[edit]
Hindu influences reached the Indonesian Archipelago as early as first century. There are several theories as to how Hinduism reached Indonesia. The Vaishya idea is that intermarriage occurred between Indian traders/merchants and Indonesian natives. Another theory (Kshatriya) believes that defeated soldiers from India found solace in Indonesia. Third, the Brahmana take a more traditional point of view that missionaries spread Hinduism to the islands. Lastly, the nationalist (Bhumiputra) theory is that Indonesians chose the culture themselves after having traveled to India.[EBSCOhost 1] In 4th century, the kingdom of Kutai in East Kalimantan, Tarumanagara in West Java, and Holing (Kalingga) in Central Java, were among the early Hindu states established in the region. Several notable ancient Indonesian Hindu kingdoms are Mataram, famous for the construction of the majestic Prambanan temple, followed by Kediri and Singhasari. Since then Hinduism along with Buddhism spread across the archipelago and reached the peak of its influence in the 14th century. The last and largest among Hindu-Buddhist Javanese empires, Majapahit, influenced the Indonesian archipelago.
General beliefs and practices[edit]
Practitioners of Agama Hindu Dharma share many common beliefs, which include:
- A belief in one supreme being called 'Ida Sanghyang Widi Wasa', 'Sang Hyang Tunggal', or 'Sang Hyang Acintya'. God Almighty in the Torajanese culture of Central Sulawesi is known as "Puang Matua" in Aluk to dolo belief.
- A belief that all of the gods are manifestations of this supreme being. This belief is the same as the belief of Smartism, which also holds that the different forms of God, Vishnu, Siva are different aspects of the same Supreme Being. Lord Shiva is also worshipped in other forms such as "Batara Guru" and "Maharaja Dewa" (Mahadeva) are closely identified with the Sun in local forms of Hinduism or Kebatinan, and even in the genie lore of Muslims.[1]
- A belief in the Trimurti, consisting of:
- A belief in all of the other Hindu gods and goddesses (Hyang, Dewata and Batara-Batari)
The sacred texts found in Agama Hindu Dharma are the Vedas. They are the basis of Balinese Hinduism. Other sources of religious information include the Puranas and the Itihasa (mainly Ramayana and the Mahabharata).
One of Hinduism's primary ethical concerns is the concept of ritual purity. Another important distinguishing feature, which traditionally helps maintain ritual purity, is the division of society into the traditional occupational groups, or varna of Hinduism: Brahmins (priests, brahmana in Indonesian), Kshatriya (ruler-warriors, satriya or "Deva"[2] in Indonesian), Vaishya (merchants-farmers, waisya in Indonesian), and Shudra (commoners-servants, sudra in Indonesian). Like Islam and Buddhism, Hinduism was greatly modified when adapted to Indonesian society.
The caste system, although present in form, was never rigidly applied. The epics Mahabharata (Great Battle of the Descendants of Bharata) and Ramayana (The Travels of Rama), became enduring traditions among Indonesian believers, expressed in shadow puppet (wayang) and dance performances.
The Indonesian government has recognized Hinduism as one of the country's six officially sanctioned monotheistic religions, along with Islam, Protestantism, Catholicism, Buddhism and Confucianism.[3] However the government do not recognize indigenous tribal belief systems as official religion. As a result, followers of various native animistic religions such as Dayak Kaharingan have identified themselves as Hindu in order to avoid pressure to convert to Islam or Christianity. Several native tribal beliefs such as Sundanese Sunda Wiwitan, Torajan Aluk To Dolo, and Batak Malim — although different than Indian influenced Balinese Hinduism — might sought affiliations with Hinduism in order to survive, while in the same time also tried preserving their distinction to mainstream Indonesian Hinduism dominated by Balinese. Furthermore, Indonesian nationalists have laid great stress on the achievements of the Majapahit Empire – a Hindu state – which has helped attract certain Indonesians to Hinduism. These factors have led to a certain resurgence of Hinduism outside of its Balinese stronghold.
Hinduism in Bali[edit]
Balinese Hinduism is deeply interwoven with art and ritual, and is less closely preoccupied with scripture, law, and belief than Islam in Indonesia. Balinese Hinduism lacks the traditional Hindu emphasis on cycles of rebirth and reincarnation, but instead is concerned with a myriad of hyangs, the local and ancestral spirits. As with kebatinan, these deities are thought to be capable of good or harm. Balinese place great emphasis on dramatic and aesthetically satisfying acts of ritual propitiation of these spirits at temple sites scattered throughout villages and in the countryside.
The Balinese temple is called Pura, and unlike the common towering Indian Hindu Temple with interior space, the Balinese temple is designed as an open air worship place within enclosed walls, connected with series of intricately decorated gates to reach its compounds. Each of these temples has a more or less fixed membership; every Balinese belongs to a temple by virtue of descent, residence, or some mystical revelation of affiliation. Some temples are associated with the family house compound (also called banjar in Bali), others are associated with rice fields, and still others with key geographic sites.
Ritualized states of self-control (or lack thereof) are a notable feature of religious expression among the people, who for this reason have become famous for their graceful and decorous behavior. One key ceremony at a village temple, for instance, features a special performance of a dance-drama, a battle between the mythical characters Rangda the witch (representing adharma, something like disorder) and Barong the protective predator (mostly like a lion) (representing dharma), in which performers fall into a trance and attempt to stab themselves with sharp knives. The dramas regularly end apparently undecided, neither side winning, because the primary purpose is to restore balance.
Rituals of the life cycle are also important occasions for religious expression and artistic display. Ceremonies at puberty, marriage, and, most notably, cremation at death provide opportunities for Balinese to communicate their ideas about community, status, and the afterlife. (The tourist industry has not only supported spectacular cremation ceremonies among Balinese of modest means, but also has created a greater demand for them.)
A priest is not affiliated with any temple, but acts as a spiritual leader and adviser to individual families in various villages scattered over the island. These priests are consulted when ceremonies requiring holy water are conducted. On other occasions, folk healers or curers may be hired.
Balinese Hinduism also includes the religious belief of Tabuh Rah, a religious cockfight where a rooster is used in religious custom by allowing him to fight against another rooster in the religious cockfight of the Balinese Hinduism spiritual appeasement exercise of Tabuh Rah, a form of animal sacrifice. The spilling of blood, Tabuh Rah is necessary as purification to appease the evil spirits bhuta and kala, and to insure a good harvest. Ritual fights usually take place outside the temple and follow an ancient and complex ritual as set out in the sacred lontar manuscripts.[4]
Javanese Hinduism[edit]
Both Java and Sumatra were subject to considerable cultural influence from the Indian subcontinent during the first and second millennia of the Common Era. The earliest evidences of Hindu influences in Java can be found in 4th century Tarumanagara inscriptions scattered around modern Jakarta and Bogor. In the sixth and seventh centuries many maritime kingdoms arose in Sumatra and Java which controlled the waters in the Straits of Malacca and flourished with the increasing sea trade between China and India and beyond. During this time, scholars from India and China visited these kingdoms to translate literary and religious texts.
From the 4th to the 15th century Hindu kingdoms rose and fell: Tarumanagara, Kalingga, Medang, Kediri, Sunda, Singhasari and Majapahit. This era is popularly known as the Javanese Classical Era, during which Hindu-Buddhist literature, art and architecture flourished and were incorporated into local culture under royal patronage. During this time, many Hindu temples were built, including 9th century Prambanan near Yogyakarta, which has been designated a World Heritage Site.
Among these Hindu kingdoms, the most important was Majapahit, the largest and the last significant Hindu kingdom in Indonesian history. Majapahit was based in East Java, from where it ruled a large part of what is now Indonesia. The remnants of the Majapahit kingdom shifted to Bali during the sixteenth century as Muslim kingdoms in the coastal part of Java gained influence.
Hinduism has had significant impact and left an obvious imprint in Javanese art and culture. The wayang puppet performance as well as wayang wong dance and other Javanese classical dances are derived from episodes of Hindu epics Ramayana and Mahabharata. Although the majority of Javanese now identify as Muslim, these art forms still survive. Hinduism has survived in varying degrees and forms on Java; in recent years, conversions to Hinduism have been on the rise, particularly in regions surrounding a major Hindu religious site, such as the Klaten region near the Prambanan temple. Certain ethnic groups, such as the Tenggerese and Osing, are also associated with Hindu religious traditions.
Hinduism elsewhere in the archipelago[edit]
Among the non-Balinese communities considered to be Hindu by the government are, for example, the Dayak adherents of the Kaharingan religion in Kalimantan Tengah, where government statistics counted Hindus as 15.8% of the population as of 1995[update]. Nationally, Hindus represented only around 2% of the population in the early 1990s.
Many Manusela and Nuaulu people of Seram follow Naurus, a syncretism of Hinduism with animist and Protestant elements.
Similarly, the Tana Toraja of Sulawesi have identified their animistic religion as Hindu.
The Batak of Sumatra have identified their animist traditions with Hinduism.
The Tamils of Sumatra and the Indians in Jakarta practice their own form of Hinduism which is similar to the Indian Hinduism, the Indians celebrating Hindu holidays more commonly found in India, such as Deepawali[5]
The Bodha sect of Sasak people on the island of Lombok are non-Muslim; their religion is a fusion of Hinduism and Buddhism with animism; it is considered Buddhist by the government.
Hindu holidays in Indonesia[edit]
Hari Raya Galungan – Galungan occurs every 210 days and lasts for 10 days. It celebrates the coming of the gods and the ancestral spirits to earth to dwell again in the homes of their descendants. The festivities are characterized by offerings, dances and new clothes. The ancestors must be suitably entertained and welcomed, and prayers and offerings must be made for them. Families whose ancestors have not been cremated yet, but remain buried in the village cemetery, must make offerings at the graves. Kuningan is the last day of the holiday, when the gods and ancestors depart until the next Galungan.
Hari Raya Saraswati – Saraswati is the goddess of learning, science, and literature. She rules the intellectual and creative realm, and is the patron goddess of libraries and schools. Balinese Hindus believe that knowledge is an essential medium to achieve the goal of life as a human being, and so honor her. She is also celebrated because she succeeded in taming the wandering and lustful mind of her consort, Brahma, who was preoccupied with the goddess of material existence, Shatarupa. On this day no one is allowed to read or write, and offerings are made to the lontar (palm-leaf manuscripts), books, and shrines.
Saraswati Day is celebrated every 210-days on Saniscara Umanis Wuku Watugunung and marks the start of the new year according to the Balinese Pawukon calendar. Ceremonies and prayers are held at the temples in family compounds, villages and businesses from morning to noon. Prayers are also held in school or any other learning institution temples. Teachers and students abandon their uniforms for the day in place of bright and colourful ceremony gear, filling the island with color. Children bring fruit and traditional cakes to school for offerings at the temple.[6]
Hari Raya Nyepi – Nyepi is a Hindu Day of Silence or the Hindu New Year in the Balinese Saka calendar. The largest celebrations are held in Bali as well as in Balinese Hindu communities around Indonesia. On New Year's Eve the villages are cleaned, food is cooked for two days and in the evening as much noise is made as possible to scare away the devils. On the following day, Hindus do not leave their homes, cook or engage in any activity. Streets are deserted, and tourists are not allowed to leave hotel complexes.
Nyepi is determined using the Balinese calendar (see below), the eve of Nyepi falling on the night of the new moon whenever it occurs around March/April each year. Therefore, the date for Nyepi changes every year, and there is not a constant number of days difference between each Nyepi as there is for such days as Galungan and Kuningan. To find out when Nyepi falls in a given year, you will need information on the cycles of the moon for that year. Whenever the new moon falls between mid-March and mid-April, that night will be the night of great activity and exorcism island-wide, while the next day will be the day of total peace and quiet, where everything stops for a day.
Political context[edit]
While many Javanese have retained aspects of their indigenous and Hindu traditions through the centuries of Islamic influence, under the banner of 'Javanist religion' (kejawen) or a non-orthodox 'Javanese Islam' (abangan, cf. Geertz 1960), no more than a few isolated communities have consistently upheld Hinduism as the primary mark of their public identity. One of these exceptions are the people of the remote Tengger highlands (Hefner 1985, 1990) in the province of Eastern Java.
Official recognition[edit]
This article needs additional citations for verification. (June 2010) |
Officially identifying their religion as Hinduism was not a legal possibility for Indonesians until 1962, when it became the fifth state-recognized religion. This recognition was initially sought by Balinese religious organizations and granted for the sake of Bali, where the majority were Hindu. The largest of these organizations, Parisada Hindu Dharma Bali, changed its name to P.H.D. Indonesia (PHDI) in 1964, reflecting subsequent efforts to define Hinduism as a national rather than just a Balinese concern (Ramstedt 1998).
Religious identity became a life and death issue for many Indonesians around the same time as Hinduism gained recognition, in the wake of the violent anti-Communist purge of 1965-66 (Beatty 1999). Persons lacking affiliation with a state recognized-religion tended to be classed as atheists and hence suspected as communists.
Despite the inherent disadvantages of joining a national religious minority, a deep concern for the preservation of their traditional ancestor religions made Hinduism a more palatable option than Islam for several ethnic groups in the outer islands.
In the early seventies, the Toraja people of Sulawesi were the first to realize this opportunity by seeking shelter for their indigenous ancestor religion under the broad umbrella of 'Hinduism', followed by the Karo Batak of Sumatra in 1977 (Bakker 1995).
In central and southern Kalimantan, a large Hindu movement has grown among the local indigenous Dayak population which lead to a mass declaration of 'Hinduism' on this island in 1980. However, this was different to the Javanese case, in that conversions followed a clear ethnic division. Indigenous Dayak were confronted with a mostly Muslim population of government-sponsored (and predominantly Madurese) migrants and officials, and deeply resentful at the dispossession of their land and its natural resources.
Compared to their counterparts among Javanese Hindus, many Dayak leaders were also more deeply concerned about Balinese efforts to standardize Hindu ritual practice nationally; fearing a decline of their own unique 'Hindu Kaharingan' traditions and renewed external domination.
By contrast, most Javanese were slow to consider Hinduism at the time, lacking a distinct organization along ethnic lines and fearing retribution from locally powerful Islamic organizations like the Nahdatul Ulama (NU). The youth wing of the NU had been active in the persecution not only of communists but of 'Javanist' or 'anti-Islamic' elements within Sukarno's Indonesian Nationalist Party (PNI) during the early phase of the killings (Hefner 1987). Practitioners of 'Javanist' mystical traditions thus felt compelled to declare themselves Muslims out of a growing concern for their safety.
Under Suharto's Rule[edit]
The initial assessment of having to abandon 'Javanist' traditions in order to survive in an imminent Islamic state proved incorrect. President Sukarno's eventual successor, Suharto, adopted a distinctly nonsectarian approach in his so-called 'new order' (orde baru) regime. Old fears resurfaced, however, with Suharto's 'Islamic turn' in the 1990s. Initially a resolute defender of Javanist values, Suharto began to make overtures to Islam at that time, in response to wavering public and military support for his government.
A powerful signal was his authorization and personal support of the new 'Association of Indonesian Muslim Intellectuals' (ICMI), an organization whose members openly promoted the Islamization of Indonesian state and society (Hefner 1997). Concerns grew as ICMI became the dominant civilian faction in the national bureaucracy, and initiated massive programs of Islamic education and mosque-building through the Ministry of Religion (departemen agama), once again targeting Javanist strongholds. Around the same time, there were a series of mob killings by Muslim extremists of people they suspected to have been practising traditional Javanese methods of healing by magical means.
In terms of their political affiliation, many contemporary Javanists and recent converts to Hinduism had been members of the old PNI, and have now joined the new nationalist party of Megawati Sukarnoputri. Informants from among this group portrayed their return to the 'religion of Majapahit' (Hinduism) as a matter of nationalist pride, and displayed a new sense political self-confidence.
Social context[edit]
A common feature among new Hindu communities in Java is that they tend to rally around recently built temples (pura) or around archaeological temple sites (candi) which are being reclaimed as places of Hindu worship.
The Parisada Hindu Dharma changed its name to Parisada Hindu Dharma Indonesia in 1984, in recognition of its national influence spearheaded by Gedong Bagus Oka. One of several new Hindu temples in eastern Java is Pura Mandaragiri Sumeru Agung, located on the slope of Mt. Semeru, Java's highest mountain. When the temple was completed in July 1992, with the generous aid of wealthy donors from Bali, only a few local families formally confessed to Hinduism. A pilot study in December 1999 revealed that the local Hindu community now has grown to more than 5000 households.
Similar mass conversions have occurred in the region around Pura Agung Blambangan, another new temple, built on a site with minor archaeological remnants attributed to the kingdom of Blambangan, the last Hindu polity on Java.
A further important site is Pura Loka Moksa Jayabaya (in the village of Menang near Kediri), where the Hindu king and prophet Jayabaya is said to have achieved spiritual liberation (moksa).
A further Hindu movement in the earliest stages of development was observed in the vicinity of the newly completed Pura Pucak Raung (in the Eastern Javanese district of Glenmore), which is mentioned in Balinese literature as the place where the Hindu saint Maharishi Markandeya gathered followers for an expedition to Bali, whereby he is said to have brought Hinduism to the island in the fifth century AD.
An example of resurgence around major archaeological remains of ancient Hindu temple sites was observed in Trowulan near Mojokerto. The site may be the location of the capital of the Hindu empire Majapahit. A local Hindu movement is struggling to gain control of a newly excavated temple building which they wish to see restored as a site of active Hindu worship. The temple is to be dedicated to Gajah Mada, the man attributed with transforming the small Hindu kingdom of Majapahit into an empire.
In Karanganyar region in Central Java, the renovated 14th century Cetho temple on the slope of Mount Lawu has become the center of Javanese Hinduism and gain patronage of Balinese temples and royal houses. A new temple is being built East of Solo (Surakarta) It is a Hindu temple that has miniatures of 50 sacred sites around the world. It is also an active kundalini yoga meditation center teaching the sacred Javanese tradition of sun and water meditation. There are many westerners as well as Javanese joining in.
Although there has been a more pronounced history of resistance to Islamization in East Java, Hindu communities are also expanding in Central Java (Lyon 1980), for example in Klaten, near the ancient Hindu monuments of Prambanan. Today the Prambanan temple stages various annual Hindu ceremonies and festivals such as Galungan and Nyepi.
In West Java, a Hindu temple Pura Parahyangan Agung Jagatkartta was built on the slope of Mount Salak near the historic site of ancient Sunda Kingdom capital, Pakuan Pajajaran in modern Bogor. The temple, dubbed as the largest Balinese Hindu temple ever built outside Bali, was meant as the main temple for the Balinese Hindu population in the Greater Jakarta region. However, because the temple stands in a Sundanese sacred place, and also hosts a shrine dedicated to the famous Sundanese king, Prabu Siliwangi, the site has gain popularity among locals who wish to reconnect their ties with the ancestors.
Economic context[edit]
In Bali, next to natural beauty, the elaborate Hindu festivals, rich culture, colorful art and vivid dances are the main attractions of Balinese tourism. As a result, tourism and hospitality services are flourishing as one of the most important sources of income and generation of Balinese economy. This condition is in contrast with other provinces in Indonesia where the Hindu population is not significant or is absent, which concludes that Balinese Hindu culture and colorful rituals are also contributing to its economy.
Census 2000[edit]
According to the 2000 census Hindus consisted 1.79% of the total population (Down from 1.81% in 1990) with 88.05% in Bali (Down from 93.18% in 1990) and 5.89% in Central Kalimantan (Down from 15.75% in 1990,). The decline in Bali is largely attributed to a lower birth rate and immigration of Muslims from Java. In Central Kalimantan there has been progressive settlement of Madurese from Madura.[7][8][9][10] The details are given below:
Province (2000 Cen) | Hindus | Total | % Hindu |
North Sumatra | 18,907 | 11,429,919 | 0.17% |
West Sumatra | 0 | 4,220,318 | 0.00% |
Riau | 4,385 | 4,676,025 | 0.09% |
Jambi | 410 | 2,386,866 | 0.02% |
South Sumatra | 17,874 | 6,756,564 | 0.26% |
Bengkulu | 2,033 | 1,396,687 | 0.15% |
Lampung | 95,458 | 6,631,686 | 1.44% |
Bangka Belitung Islands | 76 | 945,682 | 0.01% |
DKI Jakarta | 19,331 | 8,482,068 | 0.23% |
West Java | 8,177 | 35,279,182 | 0.02% |
Central Java | 28,677 | 30,775,846 | 0.09% |
D.I. Yogyakarta | 2,746 | 3,026,209 | 0.09% |
East Java | 92,930 | 34,456,897 | 0.27% |
Banten | 5,498 | 7,967,473 | 0.07% |
Bali | 2,740,314 | 3,112,331 | 88.05% |
Nusa Tenggara Barat | 115,297 | 3,805,537 | 3.03% |
Nusa Tenggara Timur | 5,698 | 3,904,373 | 0.15% |
West Kalimantan | 2,914 | 3,721,368 | 0.08% |
Central Kalimantan | 105,256 | 1,785,875 | 5.89% |
South Kalimantan | 6,288 | 2,956,784 | 0.21% |
East Kalimantan | 3,221 | 2,414,989 | 0.13% |
North Sulawesi | 10,994 | 1,972,813 | 0.56% |
Central Sulawesi | 99,443 | 2,053,167 | 4.84% |
South Sulawesi | 87,660 | 7,759,574 | 1.13% |
Southeast Sulawesi | 52,103 | 1,755,193 | 2.97% |
Gorontalo | 0 | 833,720 | 0.00% |
Irian Jaya | 2,068 | 2,094,803 | 0.10% |
Indonesia | 3,527,758 | 196,601,949 | 1.79% |
DBH Survey 2012[edit]
The Hindu organisation Ditjen Bimas Hindu (DBH) carries out periodic surveys through its close connections with Hindu communities throughout Indonesia. In 2012 its own studies found that there are 10,267,724 Hindus in Indonesia.[11] The PHDI (Parisada Hindu Dharma Indonesia) along with other some other religious minority groups claim that the government undercounts non-Muslims in census recording.[12] The 2010 census recorded the number of Hindus at 4,012,116, some 80% of them residing in the Hindu heartland of Bali.[13]
Census of 2010[edit]
According to the 2010 Census, there are a total of 4,012,116 Hindus in Indonesia.[14]
Province | Total | Hindu | % Hindu 2010 | % Hindu 2000 | Change |
Indonesia | 237,641,326 | 4,012,116 | 1.69% | 1.79% | |
Aceh | 4,494,410 | 136 | 0.00% | 0.01% | -0.01% |
Sumatera Utara | 12,982,204 | 14,644 | 0.11% | 0.17% | -0.06% |
Sumatera Barat | 4,846,909 | 234 | 0.00% | 0.00% | 0.00% |
Riau | 5,538,367 | 1,076 | 0.02% | 0.09% | -0.07% |
Jambi | 3,092,265 | 582 | 0.02% | 0.02% | 0.00% |
Sumatera Selatan | 7,450,394 | 39,206 | 0.53% | 0.26% | 0.27% |
Bengkulu | 1,715,518 | 3,727 | 0.22% | 0.15% | 0.07% |
Lampung | 7,608,405 | 113,512 | 1.49% | 1.44% | 0.05% |
Kep. Bangka Belitung | 1,223,296 | 1,040 | 0.09% | 0.01% | 0.08% |
Kepulauan Riau | 1,679,163 | 1,541 | 0.09% | 0.37% | -0.28% |
DKI Jakarta | 9,607,787 | 20,364 | 0.21% | 0.23% | -0.02% |
Jawa Barat | 43,053,732 | 19,481 | 0.05% | 0.02% | 0.03% |
Jawa Tengah | 32,382,657 | 17,448 | 0.05% | 0.09% | -0.04% |
DI Yogyakarta | 3,457,491 | 5,257 | 0.15% | 0.09% | 0.06% |
Jawa Timur | 37,476,757 | 112,177 | 0.30% | 0.27% | 0.03% |
Banten | 10,632,166 | 8,189 | 0.08% | 0.07% | 0.01% |
Bali | 3,890,757 | 3,247,283 | 83.46% | 88.05% | -4.59% |
Nusa Tenggara Barat | 4,500,212 | 118,083 | 2.62% | 3.03% | -0.41% |
Nusa Tenggara Timur | 4,683,827 | 5,210 | 0.11% | 0.15% | -0.04% |
Kalimantan Barat | 4,395,983 | 2,708 | 0.06% | 0.08% | -0.02% |
Kalimantan Tengah | 2,212,089 | 11,149 | 0.50% | 5.89% | -5.39% |
Kalimantan Selatan | 3,626,616 | 16,064 | 0.44% | 0.21% | 0.23% |
Kalimantan Timur | 3,553,143 | 7,657 | 0.22% | 0.13% | 0.09% |
Sulawesi Utara | 2,270,596 | 13,133 | 0.58% | 0.56% | 0.02% |
Sulawesi Tengah | 2,635,009 | 99,579 | 3.78% | 4.84% | -1.06% |
Sulawesi Selatan | 8,034,776 | 58,393 | 0.73% | 1.13% | -0.40% |
Sulawesi Tenggara | 2,232,586 | 45,441 | 2.04% | 2.97% | -0.93% |
Gorontalo | 1,040,164 | 3,612 | 0.35% | 0.00% | 0.35% |
Sulawesi Barat | 1,158,651 | 16,042 | 1.38% | 1.88% | -0.50% |
Maluku | 1,533,506 | 5,669 | 0.37% | NA | 0.00% |
Maluku Utara | 1,038,087 | 200 | 0.02% | 0.02% | 0.00% |
Papua Barat | 760,422 | 859 | 0.11% | 0.68% | -0.57% |
Papua | 2,833,381 | 2,420 | 0.09% | 0.16% | -0.07% |
See also[edit]
- Balinese mythology (indigenous Bali traditions and religion)
- Hindu Agamas
- Hinduism
- List of Hindu temples in Indonesia
- Religion in Indonesia
- ^ Kekai, Paul (2005-02-02). "Quests of the Dragon and Bird Clan: Wednesday, February 02, 2005". Sambali.blogspot.com. Retrieved 2010-07-19.
- ^ P. 193 History of Indonesia: Early and Medieval by Bijan Raj Chatterjee
- ^ Hosen, N (2005-09-08). "Religion and the Indonesian Constitution: A Recent Debate" (PDF). Journal of Southeast Asian Studies (Cambridge University Press) 36 (03): 419. doi:10.1017/S0022463405000238. Retrieved 2006-10-26.
- ^ [Indonesia Handbook, 3rd, Joshua Eliot, Liz Capaldi, & Jane Bickersteth], (Footprint - Travel Guides) 2001
- ^ My Jakarta: Bhavana Sutrisna Tirtadinata The Jakarta Globe — March 14, 2009[dead link]
- ^ "Bali Cultural Ceremony and Ritual". Balispirit.com. Retrieved 2010-07-19.
- ^ Internal Displacement Monitoring Centre (IDMC) - Norwegian Refugee Council. "West and Central Kalimantan: Limited livelihood opportunities and failed compensation for lost property hamper recovery of Madurese returnees". Internal-displacement.org. Retrieved 2010-07-19.
- ^ "Indonesia". State.gov. Retrieved 2010-07-19.
- ^ 1 mopw.gov.pk[dead link]
- ^ Data Umat Hindu Tahun 2009
- ^ http://translate.google.co.uk/translate?hl=en&sl=id&u=http://bimashindu.kemenag.go.id/&prev=/search%3Fq%3DDitjen%2BBimas%2BHindu%26client%3Dfirefox-a%26hs%3DJ48%26rls%3Dorg.mozilla:en-GB:official
- ^ http://www.unhcr.org/refworld/country,,USDOS,,IDN,,4cf2d09264,0.html
- ^ http://sp2010.bps.go.id/index.php/site/tabel?tid=321&wid=0
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- ^ McDaniel, June (August 1, 2010). "Agama Hindu Dharma Indonesia as a New Religious Movement: Hinduism Recreated in the Image of Islam". Nova Religio 14 (1): 93–111.
Further reading[edit]
This section is empty. You can help by adding to it. (June 2008) |
External links[edit]
- Hinduism in Indonesia
- Hindu Council UK: "Great Expectations: Hindu Revival Movements in Java and other parts of Indonesia" by Thomas Reuter
- Agnihoma.org Hindu Resources and Community in Indonesia
- Hindu-raditya.com
- desaadat.com
- Mediahindu.net
- The Hinduization of Indonesia Reconsidered – The Far Eastern Quarterly, Vol. 11, No. 1. (Nov., 1951), pp. 17–30.
- [1] International Religious Freedom Report 2006