Sunday, April 18, 2010

Tradition and Process of BATIK

Batik Technology is a fabric processing technology by providing a variety of design motifs and colors on the cloth. Batik in Java technology is an example of successful technological innovations imported into the traditional technology.
Originally making a batik is not a form of handicraft industry but the usual household of women in urban areas. In the past, batik is usually done at home magnifying Javanese nobility.

Main equipment Batik

Basic tools for batik is canting which is principally used for painting. The tool is determining the criteria of a work  called mbatik. Canting is made of copper which has a tank parts (for a wax liquid) and the hollow channel (kingfisher) with various sizes and number of holes (cucuk) the size to determine points, or lines will be painted. Canting fusuh example is a coarse cloth wrapped the hole which serves to cover the small blocks.
Other equipment is stove to heat a pan of wax liquid, gawangan to spread cloth, or large brush (jegol)  to cover a large block of painting, as well as filters for filtering fluids from a dirt and prevent clogged canting batik process.

Batik Pattern Process
Motives of batik in Indonesia has grown to thousands and thousands of shades of variety, but basically has the general characteristics of, stilasi motives, motives distortion, and decorative motives. Stilasi motive is motive to change shape from its original form without leaving the characteristics of the original object. Motive distortions go round with a change of motive that are intended to highlight some of the elements of an object. While the decorative motif is a motive with the simplification of form and without regard to the 3-dimensional perspective of the object, solely to the decorations.
There is also a geometric pattern as the wall decorations of the temple or Surakarta palace gate. Traditional motives which until now was known among other things, motive machete, sidomukti, and which of course kawung diverse patterns and size derivatives.
The motives are first created the pattern on the fabric before then performed with canting batik process.

Dyeing on the process of batik
In principle, the color process of batik  is to give good color that is not part of a closed wax. You could say the process of batik is a negative process. Batik cloth that have been painted or dyed in the liquid color (diwedel), once dipped in the next step is to remove wax layers  (dilorot) by boiling in water that has been mixed with alum and starch. The next stage dried in the shade.If want any other color then performed again with a canting painting process in a way that does not cover the desired for color, including those already given the desired color. Then performed again dilorot process and dried in the shade again. After drying is the process of refining and pressing to finish a batik fabric that is ready for use.
The process of batik traditionally can be found more in the following book:
Indonesian Batik

Saturday, April 17, 2010


Batik art developed throughout Indonesia with the uniqueness, beauty, and personality different. Some of the batik-producing areas such as: Solo, Yogyakarta, Pekalongan, Cirebon, Indramayu, Garut, Lasem, Tuban, and Madura. Batik in every region of Indonesia is unique and distinctive characteristics of each in order of decoration and color.
Batik motives are different betwen coastal areas and the palace area. Rural community/palace bored with colors, so the contrasting colors do not feel coarse, and elegant/ miyayeni). While coastal communities bored with the color blue, so feel fresh and interested in the colors vary.

Beliefs and customs influence, for example, if the strong influence of Javanese Hindu many of the motives, symbols symbolic symbol eg, cement, dollars, etc. Meanwhile, when a strong Islamic influence then a lot of decoration in the form of calligraphy.
Decoration of Solo and Yogyakarta's batik look small, smooth and curved, not straight shape, color in the harmony between the black, blue, brown and cream / white.
Meanwhile Madura decoration large, long and convoluted, and color-free as it is. Motive variety of coastal areas are fish, water, shrimp and vegetable in a naturalist, while the area of the mountain kingdom, butterflies, birds and plants are symbolic .

Batik Art Developments in Indonesia
Batik for centuries was developed in Indonesia. In particular the island of Java became one of the art of Java. Traditional manufacturing technology is almost beyond the hundreds of years to survive to the present, besides also developed other techniques, such as printed batik and batik printing. Mbatik or make batik means is to make the points, with his trademark tools called canthing.
Batik is traditionally used in traditional ceremonies and beliefs. Even now still used primarily as the wedding ceremony. Batik is originally just for the clothing worn or used belong to the art has developed into a fine art in the form of paintings, but also developed into the art of handicrafts in the form of wider use for example, bags, accessories of women, pillowcases, tablecloths, etc.So batik in  Indonesia has grown and developed both in terms of artistic value, pattern, style, and the manufacturing process.

Use of Batik in Indonesia
Before the independence of Indonesia, one is not allowed to wear batik with random decoration. For example corrupt motive barong machete, plane / lard and kawung, should only be worn by kings and immediate family only. Use of batik cloth, among others set it on the wearer's social status, as well as opportunities, events, or events batik cloth when worn. Each batik motives have meaning and hope on it contains. For example Ceremony Bride, Ceremony of death, etc.

But after the independence of Indonesia, all decoration has become public property. Even in the seventies by abstract batik artists, introduced to the public and get their own place in the hearts of the people until now.Batik is well known throughout the world, even the famous designers are using batik in their work.
You can try wearing a batik products like those below.

Allen Allen Women's Shortsleeve Baseball Tee With Tie Dye Heart

Friday, April 16, 2010

Mosque as a Result of Cultural Syncretism, "Masjid ANGKE"

At first glance the building of this mosque resembles a Chinese pagoda-style architecture. Yes .... indeed many buildings spread across the Indonesian archipelago is not a native style. Distinctive entrances and roof structure of the layered two,and the roof ending as well as the temple architectural style of China. But the interior of the four great pillars such as the Tower of the Demak Mosque in Mataram (Java Islamic culture). The chancel embedded in the walls and windows elliptical grille without carvings, describes the style of Banten.

At first glance the building of this mosque resembles a Ch
Although several generations have passed, but still remain strong. Actual name of this mosque of Al-Anwar, but better known as the mosque Angke, because it is located at Jalan Tubagus Angke. Erect and graceful mosque was, was established on 2 April 1751 AD or 26th of Sha'ban 1174 Hijri. So the age of the mosque is now almost 2.5 centuries.
You can also find other side of the uniqueness on the Muslim Chinese community.
Click the link below :
Mosque and Pagoda: The Muslim Chinese

Thursday, April 15, 2010

"HONAI", Exotic House in Baliem Valley, Wamena, Papua

Dani definitely is familiar to the anthropologist, or ethnologists. This paper describes some of the aspects of architectural. Dani tribes generally live in the valley Baliem Wamena. Dani tribe until now claimed to be from Africa, which in ancient days moved from one place to another until they settled under the foot of Mount Trikora (now is called the Mountain Baliem Wamena).

In general, Dani tribe living in Papua province, precisely in Wamena Regency, Puncak Jaya, Tolikara, Mambramo Yahukimo and Central, in the highlands of ± 2500m above sea level. But in particular Dani divided into 3 (three) groups of tribes, namely: D Lani Tribe, Tribe and Tribal D Nayak Walak. Of the three ethnic groups mentioned above there is no difference, but the salient difference between the rates mentioned above is, common things like different languages and dialects, clothing or apparel, the way of doing the garden, the way of war strategy set and so forth.

From the first since the ancestors to the present society Dani still maintains this area. In Wamena, there are many beautiful and exotic mountains surrounding the town of Wamena, also a beautiful lake Habema, which has become known and tourism destiny.

Once upon a time the Dani people lived with using the Law of the Jungle who strongly they would win to survive; law of the jungle that was used at the time were fought between the tribe, clan or family.
To be survived Dani people engaged in activities for producing food, such as: Gardening, Farming and Hunting.
Gardening: For mountain people, gardening Dani was important. By gardening they get food and can feed their family. Typical foods of the Dani people, sweet potato (Errom / Hipere); gardening has become a habit already, and that was one of the two main aspects that must be in the possession for a men who want to marry or married; first main aspect was an ability to build the house that we are often call with Honai.

Farming: Farming was one of the special skills possessed the Dani tribe long ago to the present.

Hunting: Hunting was also the most important thing for most Dani. For them, this way they got food and also learn to fight. Why did they do so, because they hunt with traditional weapons and by trying to get targets they could know exactly how and where to get the animal hunts.

Dani tribe are still building their custom home in accordance with what is in their area in the past called Honai.
Honai or pilamo is a round house is usually occupied by 5-10 persons. Honai consists of Honai for boys (pilamo) and women (Ebeai / Kumi henna). The round shape Honai is designed to avoid the cold weather or due to strong winds blowing. Therefore The center Honai is the fireplace to warm the body at night, as well as a place to cook / burn sweet potato, in the Dani language called Hipere / Errom

The form of Honai usually built in Round / Circular, usually divide into two levels or equivalent to the attic (Tidlabaga) as a room to rest. Traditional Technology System which is owned by the Dani people are used to make this honai by cutting trees to get wood.
For Dani people, Honai usually build standard about 2-3 Honai: 1 Honai male (Pilamo), 1 Honai women (Ebeai / Kumi henna), and 1 Kitchen (konela). However, for chiefs usually Honai constructed in accordance with the many wives of the chiefs; If the head of the tribe has 5 wives also 5 Honai women (Ebeai / Kumi henna) that must be built, if the 10 wives so Honai women that must be built 10.

Houses Honai also a number of buildings that are in a bounded complex of a fence that serves as a fortress. The buildings within it are:
1. Honai male (Pilamo)
Honai a place or a traditional house of the people dani, this is where people set the strategy of war and of sinipula a male student, dibinah, and formed into a man who can compete with people from other regions.

2. Honai Women (Ebeai / Kumi henna)
This place is peristarahatan the women.
From here the women students, dibinah, taught women how to receive guests, must mempuyai how behavior and so forth. In honai permpuan (ebeai) men were prohibited from entering, unless there are interests that had to be done or notified.

3. Kitchen (Konela)
In the culture of the Dani Kitchen (Konela) was built as well. And this is the meeting place of the family and also a place to burn petatas (Errom / Hipere), fodder (WamErrom) and also a relaxed place at the time of day or night before bed.

4. Piggery (Wam dabukla)


Tuesday, April 13, 2010

"RUMAH BETANG" The Long House of the Dayak, Borneo

In the past, the life of the Dayak tribes who resided inland of Borneo that live in groups, where they must lived and passed along, it was embodied in a architecture work that is, Huma Betang

Betang has a unique characteristics that can be observed from the elongated shape and there was only a staircase and the entrance to the Betang. That staircase as a means of connecting to the Betang called hejot. Betang was built high from the ground surface to avoid the things that bother the residents of Betang, such as avoiding the enemy that can come suddenly, the beast, or the flooding that sometimes swept them. Almost all Betang can be found on the by of big rivers in Borneo (Kalimantan).

Betang built typically large, can reach 30-150 feet in length and width can reach about 10-30 feet, has a pole of about 3-5 meters high. Betang built using high quality wood materials, namely ironwood (Eusideroxylon zwagerí T et B), in addition to having the strength to stand up to hundreds of years as well as anti-termite.

Betang is usually inhabited by 100-150 people in it, it can be ascertained that the atmosphere inside. Betang can be said to be a tribal home, because beside of there was occupied by of one big family who become residents and guided by a tribal chief or Pambakas Lewu. Interior of betang house divided into several rooms occupied by each family.

There is a hall on the front yard of Betang as a place to receive guests as well as the customary meeting place. Also we can find Sapundu Hall on the front. Sapundu is a sculpture or a totem that is generally shaped human beings who have unique carvings. Sapundu has a function as a place to tie the animals for processions sacrificed ceremony . Sometimes there are also patahu on the front yard too that serves as a house of worship.

At the rear of the Betang can be found a small hall called tukau used as warehouses for storing agricultural tools, such as lisung or halu. There is also a place for weapon storage area, where it is usually called bawong. On the rea front of Betang usually there are also Sandung. Sandung is a place where the bones of the deceased and the family has gone through the process tiwah ceremony.

One of the Dayak habit is to breed and care of animals, like dogs, birds, cats, pigs, or cows. Apart from wanting to take care of dogs, the Dayak also desperately need dog role as a 'friend' faithful at the time of hunting in the woods forests. In times past Dayak never want to eat dog meat, because the Dayak tribe has been considered a dog as a faithful companion who always accompany especially when in the forest. Because dogs are considered as part of the Dayaks, the dog also named as human.

Very unfortunate as the modernization of the present buildings, Betang is now almost at the end of extinction, whereas Betang is one form of manifestation of a spirit and togetherness of Dayak tribe. Maybe later Betang will truly extinct but it is our responsibility to the ancestors to preserve the spirit of Huma Betang. We must be aware of this inner sense would have to remain culture of their ancestors.

Sunday, April 11, 2010

Earthquake Resistance Construction from Megalithic Era in Nias, Indonesia

There is example of earthquake resistant building in the megalithic era. That examples exist in Nias, North Sumatra, Indonesia. Vernacular houses in Nias was not responding when rocked. Wisely designed with the principles of earthquake resistant. At the columns foot of the building are divided into two types, namely the main structural columns that stand in an upright position and the column amplifier located in a position intersecting to form the letter X in italics.

Wooden blocks or large stones deliberately placed on the sidelines of the column amplifier as a weight to keep the building from the wind. While the top end of upright columns connected by beams buffer through a connection peg system which was then carrying beams on top floors.

Diagonal columns, with no beginning and no end point, intertwine to prop up the oval plan building with a cantilevered surrounds the entire side of the floor plan. Like a belt, a series of beams placed lengthwise around the body of the building. On top of the building belt, fins pile wall is lined with 80 inches mounted tilting outwards. Among these fins fitted sheet infill of the board. The use of pools is not the only one in Nias. Different from other regions, in Nias pools do not become positive space that serves as a place to weave, store, or raising livestock, but actually carried out a structural function.

These columns are rather large so their strenght not only able to raise the number of earthquake safety for buildings, but also gives a feeling psychologically safe for the residents.

Saturday, April 10, 2010

"Rumah Gadang", The Big House in West Sumatra of Indonesia

Minangkabau society (one of the tribes in Sumatra), living in a social order in the form of a large family (paruik) derived from a matrilineal descent, where every single descendant of a family headed by a grandmother (mamak). Every family has their own big house, where family activities take place inside the party is dominated by women. Who occupy these gadang Houses are women and children, while the boys stayed in the mosque to learn to recite and study.
Minangkabau society with its Minangkabau culture has 3 important elements:

1. Idealism (containing the values or norms)
2. Patterned behavior (ceremonial ritual)
3. Physical manifestation

Minangkabau architecture is one of physical manifestation, can not be separated from the social culture. The most prominent architectural shape was the House and the Mosque. Public house called the Gadang House as the residence of a large family. Activities conducted within a cultural pattern and procedure adopted for socialization. Minangkabau people living within natural idealism called takambang be a teacher (a teacher of Natural lie), wherein the silver lining in this can be absorbed as an example to behave in a civilized and daily lifes.

Traditional architecture of ordinary people are often known as Bagonjong architecture, where the roof is arched and his body sagged in the middle. Indeed this form is widely used as a form of Minangkabau architecture, but actually still has lots of ornaments based on its type.

Gadang Houses are said sieve (large) not because of its great physique, but because its function. In Minangkabau song or speech also described the house functions as a sieve which include the following.

Rumah gadang basa batuah, Tiang banamo kato hakikaik, Pintunyo basamo dalia kiasannya, Banduanyo sambah-manyambah, Bajanjang naiak batanggo turun, Dindiangnyo panutuik malu, Biliaknyo aluang bunian.

which means roughly as follows:
Rumah Gadang is a big house ,
Its pole (or column) said the nature,
The big door said a metaphor,
Its roof like doing worship
Has declined and climbed the stairs
The walls are closing shame,
Its sectional rooms for occupancy.

House thus have a role and many functions. Aside from being a family residence, the house of gadang functions as a symbol of the community presence and as a center of life and harmony, as a place where they made an agreement and implement the various ceremonies. Even as well as a place to care for sick family members.

As a place to live together, big houses have separate provisions. Every woman who married get a room. The youngest women obtain the most far rooms. In turn he will move to center if a girl get a husband as well. Old women and children obtain a place in a room near the kitchen. While teenage girls shared a room at the other end. While the old man, a widower, and single bed in his nation's surau respectively. Placement of new couples in the same most far room, as the busy atmosphere do not interfere them in the house. Similarly, placing an old woman and children in a room near the kitchen is due to his physical condition that needs to get off ride home at night.

As a place for getting an agreement, Gadang House is building the center of all members in discussing their problems together.

A place for conducting the ceremony, the Gadang House is important in putting in place the level of their dignity it deserves. That's where the coronation of the prince done. That's where the center of the banquet is important for various purposes in dealing with others and where the prince awaits guests who they respect.

As a place of caring for families, large homes also play a role as a hospital for every man who becomes their family. A man who almost die would be to be brought to the big house or the house where she was born. And the house that he would be released into cemetery when he died. This will be very beneficial, if the man has more than one wife, so will preventing disputesbetween his wives.

Therefore traditionally Gadang House inhabited by grandmother, mother and daughters. If the house had a narrow, other houses will be built next to it. If the house was not accommodate those occupants and also not Gadang House, then located in other places who do not row with a big house.

Well ..., now we know its function very much, of course we could understand inhabited by many peoples, even in total more than 100 peoples. It's a very big house instead?

Friday, April 9, 2010

"Rumoh Aceh", An Indonesian Vernacular Architecture

Did you know ...?
There is a unique technology in the house of Aceh (Indonesia : Rumoh Aceh) to save homes from fire danger. As we know, the biggest risk in the traditional tropical houses made almost entirely of buildings from nature such as wood, bamboo, thatch, leaves, etc.. All are highly flammable. Technology is the technology referred to "Overthrow Roof During Fire"

Well ... the buildings are saving technology in principle is a way to quickly knock down the roof of the building so the fire did not spread and burn the entire contents of the house. When the fire situation occurs, it must be that there is more panic right? A "black strap" on the roof will help to overcome the panic, so the situation is getting worse ... not move until the whole house burned down. It is preventable.

What is "black strap"?

"Black strap" is part of the roof structure that connects all elements of the roof. When there is a fire, "black strap" is cut so that the entire roof collapsed. Therefore, most houses are still spared from the fire, of course, the fire could not spread because the roof had collapsed.
Given this simple technology is expected impacts resulting from the fire could be minimal detail. This technology is very simple indeed, but certainly for the size of the technology found in many hundreds of years ago, arguably this kind of technology is not advanced enough?

Source :

Wednesday, April 7, 2010

Improving Visual Spatial Inteligence

Visual spatial intelligence is the ability to understand, process, and thinking in a visual form. Children with these skills can translate the form of a picture in his mind into the form of two or three dimensions. Understanding the layout, direction and a good position also part of this intelligence. Children that are quick to memorize the street at the age of 3-4 years can be said have a visual spatial intelligence.
Children with this intelligence, he continued, can be seen easily and quickly understand the concept of visual-spatial and look enthusiastic while performing activities related to the ability to play this like a puzzle, lego, blocks, drawing and coloring and making maps. For example when your child is 4-5 years old were asked to build houses of bricks, do not be surprised to see the block correctly and quickly without the help of a pattern or example images.
According to Howard Gardner, professor of education from Harvard University, USA, in his book Multiple Intelligences, a child who has a visual ingenuity will be able to solve the problem space (spatial). Children are able to observe the spatial world accurately, even imagined forms and three-dimensional geometry, and the ability to visualize a graph or layout ideas (spatial). Children with visual spatial intelligence is an observer of the world, they are sensitive to the natural signs and examined as a whole, he said. Puzzle, lego, blocks, drawing and coloring and making maps, there are such kind of activity or media to increase a visual spatial intelligence. How about papercraft? Didn’t we think that it can do so? Papercraft, or pepakura is producing handicrafts 3 dimensi of paper work. In contrast to origami, papercraft made based on the following pattern is cut with scissors or a cutter,then combined with the combined use glue (the only origami folding, no cutting element and attached). So, papercraft is producing and thinking in a visual form too. Tip: Developing a Visual Spatial Intelligence In Children:
1. Recommend direction. When children enter the age of 2 years you can teach it to know the direction by starting to distinguish between right and left hand or right and left leg. If the child is beginning to understand, the way back home ask? Street home turn right or left you?? then ask the child to show the direction (right or left). You can observe, correct, or whether the child indicated.
2.Puzzles and block play. We recommend that the number of puzzles adjusted for age and abilities. At the age of 3 years, try five pieces of the puzzle first. The more puzzles you get older the amount of any increase. So even with the playing blocks, increasing age, the higher the difficulty level too.
3. Learning form. When you read a book with him, ask the children to consider the forms of houses, balls, or objects in the book. Mention the concept of lines such as curved, straight, zig-zag, a round, square, or conical. Describe a verbal form, and then ask the children to describe it.
4. Make a map. When children aged 4-5 years, you can take to make simple maps, such as maps made the trip from home to the school. To exercise the power of visualization, have the children make a plan of the house. From this activity, children are able to visualize the layout and space into two-dimensional form. ? What should be noted, parents should make this activity more fun and interactive,? Ike said.
5. Play Tangram. Tangram-like puzzles with pieces of thin, geometric-shaped pieces of matter, such as triangle, rectangle, parallelogram, and so on. Children will be interested to see geometrical forms different.
6. Drawing and coloring. Children practice forming the image of a straight line or curve. This aims to train children to translate his thoughts into a form into two-dimensional images. Meanwhile, coloring activities, children can be trained to know the position limits of red or yellow color that does not cross the line. Every now and then ask the children to make drawings based on fairy tales that you read.
7. Minor Tweaks play dough. When the children were aged less than two years, provide skills training game play hands like dough. So that children can make and recognize a variety of formations eg, round, conical, or square.
8. Learn to observe. When viewing a picture, take the child to see the details. Then ask again that such details? Window shaped what?? or? tell me what the hell is in this house?.

Badri : The Savior of The Earth from Cisarua Bogor Indonesia

A bead of water dripping into his head, and since then Badri as if reborn. He became someone new.

The story I read in Kompas January 19 (one of Indonesian Magazines), that then that story made me believe that perhaps there is a miracle, in other words of something amazing. Miracles in this version did not come into the world as a spectacular. He infiltrated in small files.

Badri lives in a village that is part of the Village of North Monument, in the District of Cisarua, Bogor. For years, the man who is now 60-year-old handyman was so tripe forest. Together with some friends, went outside to enter the peak of the time it was lush and cool. With chainsaws and machetes they tebangi trees to be cut and sold as firewood. Four years, since 1975, since he was 36 years old, Badri get a living by destroying the forest.

But something happened on a day in October 1979.

That afternoon he did not go to Friday prayers. Since morning she just kept cutting down trees. At noon, when a sweltering afternoon, he rested a moment. He sat. Suddenly, he said, as quoted by Kompas, a drop of water fall onto her head.

"Only a drop," he said, "but it makes my body fresh. Exhaustion I cut down trees and carry the timber was gone. "

He also looked around, searching for drops of water from which it came. Apparently, the cool translucent grains that fall from the new principal cut down. "I was shocked," said Badri. "I sat quietly, reflecting on the water drops."

Since that day - he remembers the exact date, October 6, 1979 - he was restless. He went back into the woods beyond, but this time not to cut, but to prove that trees are storing water in their bodies, at their roots into the soil. After he discovered that fact alone, he was convinced. He was determined. "Since that year I also promised not to cut down trees," he said. Indeed, he vowed that he would continue to grow until the end of his life.

So almost every day he brought coredan, maker small hole in the ground where the seeds will be buried. Almost every day, with her old, thin but clay, coated with black leather tanned, Badri return to the hills in the Peak of the leaves and branches and roots of a tropical forest. He redeemed. He repaired. He did not want tired. The old man refuses ill.

The promise was not easy. He lost a living source: the thief is now a giver. His wife was furious. His own life is not always safe. Badri create enemies. Several times he was arrested and tortured land speculators and security in the region villas Cisarua. Because he did not hesitate to plant any trees on the vacant lot where the only - that did not belong to people but rarely left stranded or is being targeted to be traded.

He was doing it since 1979. Until now: a non-institutional loyalty. The directing is not one program, one institution, or doctrine, but rather an "event".

The word "so" - a word in the Indonesian language is not easily translated - which describes the change-of-potential into actual, not into the who-who-have. "Genesis" also suggests something that was not routine and sometimes amazing. If an experienced Badri and that made him change we call it a miracle because it took place at a time when that case was not unusual. This is the time when people do all things supposedly driven by self-interest.

We imagine Badri: it made him shake the water droplets, but soon became a determination, on October 6, 1979 it. With that Badri did not feel the need to ask for whom he planted trees every day for three decades.

He was a militant. But one other militants may be sacrificing himself for something that is closed, for example, the or her own. Badri Militancy is not the case: he worked for something that did not berpuak. He is reaching out something that is universally open. The trees were growing and lush forests will be returned to anyone, even to humans in the geography and the generation that he would never know.

Maybe someone will sneer Badri: he was naive. He did not think that when the peak became green again, when the forests grow and store water, which will enjoy it, especially people with money and power. In short, the intention to reach something that's universally stupid, forgetting that the "others" never "equal", except as statistics.

But I will not be mocked Badri. He may know but maybe not that rich people in Jakarta are ferocious destroyer of forests more than trees thieves like him before 1979. People rich and powerful built villas and dissect the slopes, use a car with carbon dioxide, the most ferocious, and consumes food and clothing greedily until all the natural sacrificed. Wrong Badri But if he continues to plant trees on that hill?

I think we need to see that the story of this man, whose full name Badri Ismaya (and "Ismaya" is a puppet Semar, commoners who are also gods), is a story of redemption is fundamental: in times that are shaped by human greed, Badri be an antidote . He counteract greed. He did not take. He also contributed.

Presumably he did not want us to kill himself with destroying each other, after desperate to see ourselves as a heinous element on the planet earth. Presumably he wants people like forest trees: a creature wounded but gave drops of water and a miracle.

Source : Tempo Magazine ~ January 26, 2009 Edition ~