I Have Done Something That You Never Know That

my regrets about what i have done, my wrong choice..
and all of this back to called me again..
should i do to hope about something which maybe could never back?
and once again, i must said it has already lated..
all of this, just made me sick!!
but im still my self..!!
im still your stalker!!
i still miss you, i still remember u even when i maybe sure you have forgot me!!
its not a thing, but more than a thing!!
i have done something that u never know that!!
i have done this and i didnt need you to know that i did!!
god knows it and i still do it!!
shitttttttttttttttttttttttttttttttttttttttttttttttttttttttttttttttttttttttttttttttttttttttttttttttttttttttttttttttt!!!!!!!!
im so admire you, and i always do something you never think it..
everyday i still do it, something that u never know.. X(
and once again, i must said it has already lated..

I'm Muslim And Will Always Be!!!

im vay and i was muslim since i was born, i never ask on my parents why did they choose islam as their religion but i really proud to be muslim although sometimes i still didnt act yet as good one...


one day I met my religion teacher, he asked me abt a simple quest but it took too long time to answer..in that time he asked one me, “why did u become a muslim? why did u choose muslim as ur religion?".
i feel confused but its not mean I confused bcause i'm not sure about my religion but actually there was only the reason that I was muslim because my parents is muslim, i was muslim bcause they brings me to be a muslim? isnt right?

there are so often I meet with other religions like chrisitian, buddhist, hindu, or maybe atheism..

I never care why they trust on their religion or maybe they reason is same. they were christian or they were muslim or they were buddist bcause they are following their parents.. but honestly now I have many reason why do i become a muslim after my teacher told me abt islam as detail and kuran and it makes me know as well that yeah,im muslim and I know what should I do n what shouldn’t I do..and actually in this century if we talk about religion sometimes its just use as identity..

honestly im starting thinking why I was muslim after my teacher asked abt this..

bcause as long as my life, I maybe just accept. Im muslim and im proud and that’s all.. so maybe it makes I’m a muslim but im not act like real muslim.

as we know that Allah swt teachs us to be a real muslim like never do this or do that..!!

But maybe we meet very much muslim not be like what god told in the kuran as example like kuran told us to muslimah use hijab but in fact not all muslimah use hijab include me..
many ppl see that every girl who use hijab it means she was muslim but actually there were not only muslim use hijab as example like russian christian girls also do that but maybe we couldnt call her a muslim..

ok then its abt other things like I didn’t mean to commented abt islam culture now because im muslim but I wish my words in this blog is gonna make us thinking please thinking about and how much means your religion bcause in fact we always see that we use religion as identity..

Isnt right? Not try to be hypocrite, include me im muslim but im not use hijab, im muslim but I don’t pray everytime, I muslim but I didn’t  keep space with boys and etc..

so, come on!! I feel sad if muslim who in history called as peace religion but now we called as uprising religion and there were much of us also don’t know that actually there was of organisation who ready to broke our religion n our brotherhood..

Actually one of the reason I wrote this on my blog is just to remind us n after I talked n meet with people who make me realize n know that this life is temporary , i maybe never know that tommorow or today i still life or no (who knows)  bcause thers is no one can be know abt when will he/she die? Isnt right? But why in this life there are so many people forgot abt that?

Forgot that we are muslim but we didn’t act like muslim!! there was many of muslims doing sex before marry or there was many of muslims who did kiss each other, have bad relationship and etc.

I have a story.abt my friend story, she is girl..

I talked with her for once and we talked about sex for intermezzo..
but then finally she told me abt a secret which I really shocked to hear that she told me abt she ever did sex..! In that time I really shocked, i was thinking n wondering in my heart..!!

omg, she is muslim but why she told me abt this story and why didnt she look like blame it or sad from what she has done..

Actually from here I wanna told that if u have a religion act like u have religion. If u admit that u r muslim but u didn’t do like muslims do that’s same like u were playing with Allah and make religion just as ur identity..

Im muslim and since from today I will change, I have too many mistakes, so then lets us change our mind to be care and remmber that life is temporary and don’t be regret in the end bcause regret always comes late..

(R.I.P) The Names Of the Sukhoi Crash Victims :'(

Forensic teams from the Disaster Victims Identification (DVI) unit and the police’s Automatic Fingerprints Identification System (Inafis) have concluded the identification process of the 45 people killed in the May 9 Sukhoi crash.
DVI chief Sr. Comr. Anton Castilani said the identification process had been completed after the teams scrutinized the data involving fingerprints, DNA profile, teeth structure and their belongings, kompas.com reported.
The identification process started on May 12 and ended on Sunday
Russian DNA experts, including top DNA profiler Pavel Ivanov, were also providing assistance to the Indonesian officials during the identification process.
There were 35 Indonesian nationals among the identified victims, made up of potential buyers and journalists, with eight Russian crew members, one US citizen and one French national. Of them, 31 were men and 14 were women.
Below are the names of the victims:
Capt. Aan Husdiana, from local carrier Kartika Airlines
Ade Arisanti, female, from local carrier Sky Aviation
Aditya Rekodianti, female, Sky Aviation
Aditya Sukardi, male, journalist from local broadcaster Trans TV
Charles Peter Adler (US), male, from local carrier Sriwijaya Air
Anggraeni Fitria, female, Sky Aviation
Anton Daryanto, male, from the Indonesia Air Transport Association (IATA)
Arief Wahyudi, male, from PT Trimarga Rekatama, Sukhoi’s Indonesian agent
Darwin Pelawi, male, from local carrier Pelita Air
Dewi Mutiara, female, Sky Aviation
Didik Nur Yusuf, male, photojournalist from aviation magazine Majalah Angkasa
Dody Aviantara, male, journalist from Majalah Angkasa
Donardi Rahman, male, from local carrier Aviastar
Edie Satriyo, male, from Pelita Air
Edward M Panggabean, male, from local airline Indo Asia
Faizal Ahmad, male, from Indo Asia
Femi Adiningsih, female, journalist from Bloomberg News
Ganis Arman Zuvianto, male, from IATA
Gatot Purwoko, male, from local carrier Airfast
Haidir Bachsin, male, from engineering firm PT Catur Daya Prima
Henny Stevani, female, from Sky Aviation
Herman Suladji, male, from local carrier Air Maleo
Insan Kamil Djatmika, male, from Indo Asia
Ismiati, female, journalist from Trans TV
Kornel M Sihombing, male, from state aircraft manufacturer PT Dirgantara Indonesia
Maria Marcella, female, from Sky Aviation
Maysyarah, female, from Sky Aviation
Nur Ilmawati, female, from Sky Aviation
Raymond Sukanto, male, from Sky Aviation
Rossy Withan, female, from Sky Aviation
Rully Darmawan, male, from Indo Asia
Salim Kamaruzzaman, male, from Sky Aviation
Santi, female, from Sky Aviation
Stephen Kamagi, male, from Indo Asia
Susana Famela Rompas, female, from Sky Aviation
Thonam Tran (France), male, from engine maker Snecma
Yusuf Ari Wibowo, male, from Sky Aviation
Eugeny Alexandro Grebenshikov (Russia), male, from Sukhoi
Alexey Nikolaesich Kirkin (Russia), male, from Sukhoi
Alexander Pavlovich Kochetkov (Russia), male, from Sukhoi
Kristina Nikolaesna Kurzhuposa (Russia), female, from Sukhoi
Nikolay Dmitriesich Nartyshchenko (Russia), male, from Sukhoi
Denis Valerievich Rakhimov (Russia), male, from Sukhoi
Oleg Vasilevich Shvetsov (Russia), male, from Sukhoi
Alexander Nikolaevich Yablontsev (Russia), male, from Sukhoi

Tentang Suku Bandanaira

Bandanaira sangat potensial untuk dikembangkan sebagai primadona Indonesia Timur yang kaya akan obyek wisata ekologi, budaya bahari, sejarah perjalanan bangsa dan kolonial yang panjang dan penting pengaruhnya dalam perjalanan sejarah bangsa, dan budaya suku-sukubangsa (folklor, organisasi sosial, sistem kepercayaan, matapencaharian, kesenian, dll), dan sumber pengetahuan tentang pala dan aspek sosial-kulturalnya.

Sejarah Bandanaira

•          Abad ke-17, persaingan bangsa-bangsa Barat untuk menguasai produk pala dari Kep. Banda.

•          Inggris bermarkas di Pulau Run dan Pulai Ai, sedangkan Belanda di Pulau Bandanaira dan Pulau Banda Besar (Lonthor). 

•          Tahun 1621 Gubernur Jenderal Jan Pieterzoon Coen bertolak dari Batavia ke Kepulauan Bandanaira. Setelah berhasil mengalahkan orang Banda, Coen meninggalkan sebuah pasukan untuk mengamankan Kepulauan itu demi kepentingan VOC.

•          Suatu insiden kecil lalu menyulut suatu genocide yang sangat jarang terdapat dalam sejarah. Pemimpin pasukan yang menduduki Pulau Lontor (Banda Besar) menjadikan Masjid Selamon sebagai markasnya.

•          Tanggal 21 April 1621, malam hari, lentera dalam mesjid jatuh, sehingga menimbulkan kebakaran. Sang komandan menuduh orang Bandanaira sengaja membakar markasnya. Maka pasukan VOC dikerahkan untuk mengejar dan menangkap orang Banda hingga ke pegunungan.

•          Kebanyakan orang Bandanaira  melarikan diri  dan  akhirnya meninggal karena kelaparan.

•          Banyak juga orang Bandanaira yg diangkut ke Batavia, hingga kini bernama Kampung Bandan. Kemudian puluhan pemimpin orang Banda (orang Kaya) dijatuhi hukuman mati yang dilaksanakan oleh sejumlah samurai Jepang yang disewa oleh VOC di Jepang.

•          Kepulauan Banda dalam jaman VOC (abad 17-18) berubah menjadi kebun-kebun pala (“perken”) yang dikelola oleh para pensiunan VOC yang dinamakan perkenier.

•          Kemakmuran Kep. Banda pada masa itu masih bisa disaksikan hingga kini dalam bentuk rumah-rumah mewah (Perkenier Huizen) yang salah satunya disewa oleh Bung Hatta ketika diinternir oleh Pem. Kol. Belanda di sana antara tahun 1936-1942.

Lokasi dan Lingkungan Alam                                  

                                                             

Kecamatan Bandanaira merupakan gugusan kepulauan, termasuk Kabupaten Maluku Tengah.

•          Ada tujuh buah pulau yang terpisah oleh laut yang dalam, Pulau Run, Nailaka,  Ai, Banda Besar, Gn Api, Naira, Hatta, Syahrir, Manakukang, Karaka.     

•          Pulau-pulau ini = puncak-puncak gunung yang menjulang ke permukaan laut. Salah satu puncaknya: Pulau Gunung Api (masih  bekerja). Erupsi terakhir: tahun 1988. Sejak itu pulau ini tidak dihuni lagi utk beberapa waktu. Menjelang tahun 2000 beberapa rumah dibangun di sana.

•          Pada  tahun 1994 pendatang Buton pernah membangun rumah-rumah darurat di tepi pantai, namun digusur karena dianggap tidak sesuai dg lingkungan setempat yg ditujukan utk pariwisata.

•          Pd bln Juni-Juli, bila ada riak-riak putih di laut,  tandanya cuaca dingin dan ikan susah diperoleh. Akan muncul banyak sekali lawere, sejenis ikan yg bercahaya matanya

•          (serufosfor/radium), yg disebut dg istilah lokal: kotor-kotor air putih yg mengganggu ikan yg lebih besar, atau mrk sgr dimakan oleh ikan besar, shg umpan nelayan  tidak  dihiraukan. Karena itulah nelayan sulit memperoleh ikan ketika hewan ini muncul.

•          Pada saat ini laut amat dingin laut akan berkurang dinginnya apabila ada sejenis hewan laut yang disebut papeda laut atau batang  jagung (karena bentuknya yang seperti tongkol jagung) muncul dan terdampar di pantai.

•          Di daerah berbatu karang, air laut selama berabad-abad menerpa batu karang sehingga membentuk serpihan-serpihan karang tajam yg bentuknya mempesona, dg warna hitam keabu-abuan campur putih. Kondisi ini ideal bagi fotografi.

Pulau Naira

Merupakan pulau yang paling berkembang  dari  pulau-pulau lainnya. Di situ terletak Kota Bandanaira (Naira), yang menjadi lokasi Kantor Kecamatan, Puskesmas, kantor-kantor pemerintahan di tingkat  kecamatan, pelabuhan,  perumahan penduduk dan sarana pariwisata  (hotel  dan rumah-rumah makan). 

Kota Naira

Sejak dari zaman kolonial Belanda telah menjadi pusat kegiatan pemerintahan kolonial, yang terutama paling berkepentingan terhadap hasil bumi di Maluku Tengah (pala dan cengkeh). Pala di Kepulauan Banda merupakan pala terbaik di dunia.  Pentingnya pala dan cengkeh sebagai sumber dari komoditi rempah-rempah dalam perdagangan dunia menyebabkan Kepulauan  Banda menjadi salah satu  pusat konsentrasi perdagangan Belanda dari VOC hingga pemerintahan Hindia Belanda. Maka di sana  dibangun banyak peninggalan sejarah  seperti Benteng kuno Belgica (yang kondisinya  dianggap terbaik dari seluruh benteng  kolonial yang terdapat di Indonesia) dan Benteng Nassau. 

Rumah-Rumah Penduduk

•          Rumah-rumah  penduduk  masa kini kebanyakan didirikan di atas  rumah  lama yang  dibangun kaum perkenier Belanda pada abad ke-19, yang  bermukim  di Bandanaira sebagai tuan tanah dan pemilik kebun pala. Sisa-sisa  bangunan lama  masih terdapat, sebagian berupa puing-puing dan pilar-pilar  rumah, sebagian lagi masih tegak berdiri, berupa tembok dan pagar.

•          Banyak rumah-rumah baru masih menempel pada tembok-tembok lama dan sebagian pagar kuno masih tetap digunakan.

•          Pada rumah-rumah tersebut  tampak jelas  percampuran antara sisa bangunan kuno abad ke-19  dengan  bangunan baru masa kini. Banyak pula lantai dari rumah masa lalu yang belum digantikan  dengan  lantai baru.

•          Rumah-rumah paling sederhana dihuni kaum pendatang yg merupakan nelayan & sebagian besar adalah orang Buton.

•                          Mereka tinggal di kawasan pantai yg menjorok ke laut, dekat bandara. Orang Buton terkenal sbg masyarakat yg tahan hidup di daerah langka air.\

Penduduk 

1.        Sukubangsa yang asli :hampir tidak ada lagi, karena dengan adanya peristiwa Hongi-tochten dalam usaha monopoli cengkeh dan pala oleh Belanda  pada abad  ke-17, penduduk asli Banda yang berhasil selamat  dari  pembantaian Belanda  melarikan  diri  ke Kepulauan Kei dan sejak  itu  tetap  menjadi penduduk  kampung Banda-Elat di Kepulauan Kei dan tidak kembali  lagi ke Kepulauan Banda. 

2.       Sukubangsa lain: keturunan berbagai sukubangsa yang didatangkan Belanda ke Banda sebagai pekerja perkebunan pala dan cengkeh Belanda, dari  Sumatra, Jawa,  Sulawesi,  dan kepulauan-kepulauan lainnya di Maluku  Mereka  yang lahir  di Bandanaira adalah penduduk keturunan Aceh, Batak, Jawa,  Sunda, Banjar,  Bugis,  Ternate, Ambon. Pendatang baru kebanyakan adalah orang Buton dan Cina.

3. Sebagian  penduduk  keturunan Arab di masa  pemerintahan  kolonial  Belanda merupakan saudagar dan pedagang pala yang menjadi perantara antara Belanda dan penduduk. 

4. Beberapa keluarga keturunan Arab merupakan kaum elite di daerah  itu, setingkat di bawah orang Belanda (sebagai kelompok Vreemde Oosterlingen). Mereka mengaku sebagai orang Banda karena banyak diantara mereka  sedikitnya  sejak 3 generasi sudah lahir di Bandanaira.Bahasa sehari-hari mereka adalah bahasa Indonesia dengan dialekAmbon/Banda.

5. Pendatang yang relatif baru adalah orang Buton.

Jumlah penduduk semakin bertambah, terutama  dengan meletusnya Gunung Api beberapa tahun yang lalu, ketika penduduk lama meninggalkan kampung, mereka masuk ke  bagian yang tak terkena lahar dan membangun  kampung-kampung mereka yang didirikan di atas air.

There Is No Current “Big Theory” In the Anthropology of Dreaming

Whenever I have had a spare moment for the past three months, I’ve been sneaking peaks at Charles Laughlin’s new book Communing with the gods: Consciousness, culture and the dreaming brain. It’s a tome, over 500 pages long, and because of its girth I have approached the volume each time with some hesitancy… and a little fear. But each time I’ve dived in, I’ve come away with big ideas, and also some unusual clarity.
This book is may be heavy, but it’s really approachable for an academic text.

That’s an accomplishment for a book that essentially takes on the weighty task of summing up the topic of dreams in cross-culture perspective, including the evolutionary impact of the dreaming mind on our species, history, religion and art. Laughlin does this remarkably well, and he tells some great personal stories along the way.
There’s really only a few people in the world who have the personal experience and the scholarly prowess to single-handedly write an anthropology of dreams. In fact, no one has attempted this feat in a generation or longer.

Personal and Academic
Laughlin, a professor emeritus at Carleton University in Ottawa, Canada, has decades of fieldwork experience with dreaming cultures, including locales such as Nepal and Uganda, and, on his home continent, he is an expert in Navajo shamanism.
His interest in dreaming grew over the years as he also worked intensely with several dream yoga systems, including Tibetan Buddhism under the direction of Chogye Trichen Rinpoche. So for Laughlin, dreaming is no academic matter, but a personal avenue for growth and exploration into the deep structures of the mind.
This personal perspective is woven into all chapters of Communing with the Gods (published by Daily Grail Press), and it serves to bring the intense ideas and sophisticated discussions back to earth. This method of storytelling is not only fascinating, but it actually exposes one of the book’s core concepts: that dreaming is an experience of the conscious mind, first, and a cultural construct second.

Dreaming is an experience of the conscious mind

To say it another way, dreaming is living. And when we discuss our dreams, it’s critical to give this primary respect to our gritty, personal, embodied moments of life that happen to take place in the dreaming state of consciousness.
From this grounded approach, Laughlin gives a history of dreams in anthropology, and then spends the bulk of the book reviewing the current anthropological theories of dreams as they intersect with actual dreamers in actual cultures.

Integrating the science of dreaming
As many have noted before, there is no current “big theory” in the anthropology of dreaming; researchers tend to follow their own interests and illuminate only part of the mystery and the promise of dreaming. Laughlin’s wide knowledge base really comes in handy at this junction, as he is able to respect many lines of inquiry into dreaming, without prizing one over another.

There is no current “big theory” in the anthropology of dreaming

In this way, the overarching psychological truths of Carl Jung are on par with the very personal work with lucid dreamer George Gillespie, and the neurological work of sleep scientists is contextualized with the findings of ethnographers.
This alone is very helpful… but Laughlin goes further, as he presents this information in a way that builds his central argument, which is the presentation of his own theory of dreaming, which he calls the neuroanthropological theory of dreaming.

 The Neuroanthropological theory of Dreaming
Laughlin trained as a neuroscientist, and then became an adept ethnographer. These two strands of knowledge combine with his embodied experience to form his theory of how dreaming is processed in the brain and how the experience of dreaming is applied across cultures. In Laughlin’s view, and I wholeheartedly agree, no theory of dreaming that doesn’t include the mechanisms of the brain AND the evolution of the human animal AND the weird and wonderful application of dreaming as a social medium AND the full spectrum of self-awareness in dreams can be complete.
His approach is pragmatic, and draws heavily from evolutionary biology. Avoiding the morass of defining consciousness as a linguistic construct, Laughlin still points out that dream sharing is as much a result of language as it is the ability to remember our interior experiences in the first place (thank you higher brain). They probably came together, reinforcing the value of the dreaming mind due to its apparent knack for predicting the future, problem-solving, and exposing social tensions.
This biological grounding is why people have similar dreams throughout history and across cultures too. Laughlin says,Visits with deceased ancestors, flying and OBEs, mandala-like geometric forms, shape-shifting beings, journeys to spiritual places, violent struggles, snakes and other totemic animals, witches, ghosts, spirits that cause and heal sickness, encounters with teachers or gurus, anima and animus figures, marriage, death, and so forth inhabit the dreaming of peoples all over the planet. Yet in every case, the motif will tend to be colored by cultural conditioning. Who is marrying whom…the place to which one is flying…what nastiness the witch is bent on doing… all these things vary depending upon the conditioning and information available in the culture.” (p. 461).

The development of lucid dreaming
This should come with no surprise if you read my blog regularly, but what I love about Laughlin’s book is his inclusion of the full spectrum of dreaming, including the relatively rare ability to lucid dream, or dream with self-awareness.

‘Normal’ dreaming we Westerners take for granted is actually quite primitive compared to lucid dreaming. He really puts it perspective: some cultures invest in the ability to lucid dream, and some don’t. Those that do have a system of beliefs that allows them to train their minds to think clearly and with intentionality in the dreamspace. The mind training is about learning rituals that involve the prefrontal cortex (PFC) in dreams.

In those that don’t (such as most of Western culture), dreams tend to be viewed as random, meaningless events that happen to us.
Laughlin takes our culture to task here: “In a sense, the ‘normal’ dreaming we Westerners take for granted is actually quite primitive compared to lucid dreaming. I mean this literally—dreaming bereft of PFC mediation is a kind of throwback to the dreaming of hominins prior to the evolution of language.” (p. 461).

The application of lucid dreaming across cultures, of course, is largely shamanistic. Dream shaman are those who can direct their awareness in the dream state, fly to destinations to retrieve information, direct healing as well as sorcery, and transform the dreambody into animal and plant forms.
That doesn’t mean every lucid dreamer is a shaman, of course, a point I’ve made before.
But this historic and cross-cultural lens reveals that lucid dreamers are often swimming in shamanic waters without a clue of the power of the dreaming mind.

Human Races May Have Biological Meaning, But Races Mean Nothing About Humanity

At some future period, not very distant as measured by centuries, the civilized races of man will almost certainly exterminate and replace throughout the world the savage races. At the same time the anthropomorphous apes, as Prof. Schaaffhause has remarked, will no doubt be exterminated. The break will then be rendered wider, for it will intervene between man in a more civilized state, as we may hope, than the Caucasian and some ape as low as a baboon, instead of as at present between the negro or Australian and the gorilla.

- The descent of man, and selection in relation to sex, Volume 1 – by Charles Darwin
The above quote is not to vilify Charles Darwin. On the contrary, I believe Darwin was a scientific hero whose work is the foundation of modern biology. Nevertheless, he was a man of his age. Despite the fact that Darwin was a political liberal from a family of liberals, with pristine credentials in progressive social movements of his day, such as the anti-slavery campaigns, it is clear that he had Victorian biases nonetheless; some of the passages in The descent of man clearly come from a fortunately bygone era, when white scholars and adventurers cataloged and surveyed the unexplored corners of our world, and created taxonomies of the “lower races” as if they were just part of the local fauna. The reality is that Charles Darwin’s age was fundamentally one of white supremacy. In the year 1900, one out of three human beings alive was of European extraction. In the four centuries since Christopher Columbus, Europe and its Diaspora had entered into massive demographic expansion—which many Victorians saw as survival of the fittest. Progressives of the late 19th and early 20th century, such as H. G. Wells, foresaw a future where the “higher races” would naturally marginalize those peoples who were lesser participants in civilization. Such was taken as the judgment of nature.
How 100 years do change things. And yet just as Darwin could not help but reflect the presuppositions of his era, so we in our day can not help but channel the zeitgeist. Like Charles Darwin, today’s scholars have concluded that humans are fundamentally an African species. But unlike Darwin they conclude from this that there is a biological, essential unity of humankind, such that talk of “civilized” and “savage” is rendered moot and irrelevant. We do look through the mirror of our ages darkly, seeing startlingly different insights from the same shadows of reality. Whereas racist assumptions and beliefs were supported by interpretations of science of the 19th century, today we attempt to harness science in the opposing direction.
The topic of human variation, and more plainly, race, is fraught. The past century has seen a wild swing from the widespread acceptance of the idea that human races are real, with big, important differences, to the opposite position: that race is fundamentally an illusion, a social construction of the human mind. But both of these arguments are mistaken. The established modern consensus about the equality of people, irrespective of race, is morally and ethically justified. But these beliefs we hold to be true do not derive from the natural science, which doesn’t present a clear moral lesson.

Assertion: Because most genetic variation occurs within races, two random individuals from different races may be genetically closer than two random individuals from the same race.

The image above, from a 2009 paper, is one of the clearest refutations of such assertions. An evolutionary chart, or phylogeny, of human population is not difficult to construct. Multiple different genetic methodologies have converged upon the same general pattern of Africans differentiating from non-Africans, and West Eurasians differentiating from East Eurasians, and so forth. Why? Though on any given gene, one may be more similar to an individual from some distant population than an individual from the same population, when looking at the average across many genes, there is a clear pattern whereby individuals from the same populations tend to share variants in common.
We can see this point by making an analogy between populations and families. Blue eyes are inherited in a roughly recessive fashion. That means that two brown-eyed parents may have two children with blue eyes (as in the chart to the left), while two people who are unrelated may share the same blue eyes. Clearly on that particular gene, two unrelated individuals can be more similar than parents and their own offspring. But it doesn’t follow from this that parents and offspring are less genetically similar overall than strangers with the same eye color. Rather, it tells us to be careful of extrapolating from just one gene when it comes to thinking about overall patterns of genetic relatedness.

Assertion: “We are all Africans”

Credit: Science

Today this assertion needs the qualifier “mostly.” To make a long story short, the “strong form” of the “Out of Africa” model of human origins seems to be falsified by the most recent genomic data. Rather, it looks as if modern human populations are a synthesis of a dominant “Out of Africa” lineage, flavored with assorted other populations, until recently known as “archaic modern humans.” The most famous of these were Neanderthals, but it looks as if they may just be the first in a long list of other ancestors humans interbred with. In fact, some hunter-gatherer African populations, the Pygmies and San, may harbor very deeply diverged ancestry from the mainline African stock. These are hominin lineages which separated from the lineage which led to the “Out of Africa” migration nearly ~1 million years ago, only to recombine in the last few tens of thousands of years with these hunter-gatherers (in contrast, the divergence between Neanderthals and anatomically modern humans occurred on the order of ~250,000 years ago).
What does all this imply? On a deep level, in terms of morals and ethics, pretty much nothing. If the human tree becomes more busy and complicated, does that entail that our moral and ethical systems should become more complicated and nuanced? I suspect that most people would react in horror at such a reconsideration, which goes to show that the precise nature of recent African origins for humanity was more of an icing on the cake, rather than a concrete basis of one’s motivation for human decency. How humans came about is less important than the fact that we are all human.

Assertion: Because modern humans are a young species, there has not been enough time for major differences to emerge between populations.
This is false. 5 to 10 thousand years ago a set of strangely mutated humans arose. They continued to be able to digest lactose sugar as adults, in contravention of the mammalian norm. In fact, humans are the only mammals where many adults continue to be able to consume milk sugar as adults. The rapidity of this shift has been incredible. 5,000 years ago almost everyone in Scandinavia was lactose intolerant. Today, very few are. The area of the European genome responsible for this shift is strikingly homogeneous, as a giant DNA fragment “swept” through populations in a few dozen generations.
The literature on recent human evolution is still evolving, so to speak. But it is clear that during the Holocene, the last 10,000 years, our species has been subject to a wide array of selective forces. Lactose tolerance, malaria tolerance, differences in color, hair form, and size, seem to be due to recent adaptations. And because of different selection pressures human populations will evolve, change, and diversify. Our African ancestors left 50 to 100 thousand years ago. If 10,000 years was enough time for a great deal of evolution, then the “Out of Africa” event was long enough ago to result in genetic diversification, which we see around us.

Assertion: Race is a social construction and a biological myth.
Race, the way we have traditionally thought of it, is indeed a social construction. But whether racial groups are purely a biological myth is debatable. There are serious biologists who believe that race is a useful framework. Race may be a biological myth, but there is no unanimous consensus on this topic, and those who dissent from the position that it is a myth are not marginal cranks. 100 years ago almost everyone agreed that race was real, and that the consequences of race entailed that populations should be subject to different standards of treatment. Today almost no one agrees with the proposition that populations should be subject to different standards of treatment (besides racism-countering policies like affirmative action), but there is disagreement on whether race is real or not.
The key issue is to move beyond the term race. Rather, the question is this: does evolution apply to humans? If so, then we must remember that variation is the very stuff of evolution. Not only does variation emerge as an outcome of evolution, but it is the raw material of evolution. The creationist Duane Gish is wont to say that if you tell people they are animals, they will behave like animals. The reality is that humans are animals, but we are no less human for it. Similarly, people fear that if you admit that populations may be biologically different it may lead some to conclude that they are morally different. But the fact is that different populations are biologically different, and none are less human for it.

SUMBAWA - Cultural Aspects (My college Object)

ATTENTION: I got this from my lecture when he was teached me in class, this is one of my college object about Sumbawa. i hope this document can help some, but please try not to copy paste this because this is actually not mine so if you just want read it's ok but please don't copy paste it because this document was made by him and this is Anthropologist document. and for your info about Sumbawa, my lecture said that there is only one scientiest who success to have research there, because sumbawa is so hard and got confused culture, so i hope this document help some people who want to learn about this tribe.

  Who are Tau Samawa?

—Tau Samawa is a mix entity. It consists of people that differ biologically (negroid, veddoid and proto malay) and culturally (jawa, bugis, makassar, banjar, melayu, sasak).

—Local historian claimed, there also a native people of Sumbawa that proved by the Ai Renung pre-historical site (Manca 1984).

 

Various sources indicate numbers of small kingdom in Sumbawa from coastal area to hilly mountains.

—Negarakertagama (1364)- Utan Kadali, Seran dan Taliwang.

—According to Manca (1984):

—Ropang : Kerajaan Dewa Mas Kuning and Kerajaan Datu Naga

—Moyo Hulu: Kerajaan Ai Renung, Dewa Awan Kuning and Perumpak

—Moyo Hilir: Kerajaan Gunung Galesa

—Sumbawa: Kerajaan Gunung Setia

—Empang: Kerajaan Tangko

—Plampang: Kerajaan Kolong

—Lape: Kerajaan Ngali and Dongan

—Utan: Kerajaan Hutan

—Taliwang: Kerajaan Taliwang and Jereweh (see also Dikbud 2002; Raba 2003)

—Nobel title: 

 

—King and the nobel family (Dewa, Mas, Datu, Sultan; Lalu, Daeng) à Jawa, Sulawesi and Lombok

 

—Superstitious belief à spirits (baki, leak, kono), magic (burak, sekancing, lome-lome, pedang pekir) à Islam dan Hindu

 

—Villages name à kampung bugis, mandar, bajo, arab

 

 History and Ethnic Identity :

—Their history shapes ethnical identity

—Sumbawa as a cultural and racial melting pot (G.J. Held 1953 dan Goethals 1961)

 

 

         Identity:

—To outsider they consider themselves as tau samawa

—But, between them Len desa, len adat à nucleation (Goethals, 1961)

 

 

—Dynamic identification roots in:

1.Bilateral kinship (and preference marriage)

2.Rivalries between vassal state (kampong)

—Goethals (1961: 14-15)“…conflict of kin-based loyalty often seemed to become the rule more than the exception”.

—Goethals (1961: footnote no. 25 page. 112) stated “…it must... be emphasized that the broad historical pattern in both eastern and western Sumbawa has been one of highly fractionated political rivalries where government has always been strongest at the local level”. 

 

Inter-community Relationships

—Dynamic identification as a tools to understand inter-community relationships.

—Stereotyping as a way to identify others.

—Land (in term of territory) used as based for stereotyping others.

—Samawa tanja makassar  (Samawa looks like Makassar)

—Utan basaja’ bae

—Rangking Pakajang Rate

—Aru-ara Tatebal (hurly-burly Tatebal)

—Pasiki Lenangguar

—Gambo Pamangong (the conceited  Pamangong/Moyo)

—Semamung pangantong bola (Semamung’s are good liar)

—Beraning anosiyep (fearless people of sunrise area)

—Merang Taliwang (Frighten people of Taliwang)

(Manca, 1984)

 Cosmology:

—View about self:

—Considering themselves as verses

—Tutu si lenas mu gita

—Mara ai dalam dulang

—Rosa dadi umak rea.

—Ila, Pamendi and Jangi

—Myth and supernatural beliefs     

  

 Religion:

—Islam is religion of most sumbawa people

—Each village had their own mosque (mesigit)

—Idul Fitri (belepas) and maulud nabi (munid)  are among the most important celebration

—In Ramadhan (bulan puasa) people spent their time in mosque (especially the elder and the young). It is associated with explicit religious obligations.

—Hajj is considered as important step in ones live.

 

Language:

—Despite various dialects, people of sumbawa consider their language as oneàbasa samawa

—According to Manca (1984: 23):

1.Each village in southern part had their own languageà basa Ropang, Suri, Selesek, Lebah, Dodo, Beru, Jeluar, Tanganam and Geranta, which called as languages of Ropang Mountain.

2.Basa Samawa is spoken by people of Batu Lanteh and coastal area in northern part from Empang to Seteluk.

3.In western part (now kabupaten sumbawa barat) there are Taliwang and Jereweh language which are more like bahasa sasak

—Goethals (1967: 33) stated that language of Taliwang differ considerably from those in eastern part of Sumbawa.

 

 Traditional knowledge:

—Knowledge about landscape. Every places had their own name.

—Daily activities (Economy)à subsistence activities, hunting and gathering food.

Importance of land:

—As a hunter and gatherer, swidden agriculturer, or as a farmer land have important role in Samawan culture

—swidden parcel (Rau) à see it importance in national context  (Bumi Gora). Dove (1984) stated 4 % of the cultivated land. 

—Hunting (Nganyang) à Pulau Moyo 

—Cattleman (Lar) à Provincial programm (Bumi Sejuta Sapi) 

—Farming (Orong/keban) à past name of the island (Pulau Nasi). 

—At village level, Goethals (1975) devided land category in Rarak into:

1.Omal: previously cultivated terrain which has undergone the swidden cultivation cycle at least once, and usually many times. Recognized as the "property" of individual villagers

2.Tua: These are timber reserves, or woodlands, scattered throughout the village tract in small isolated parcels. Such parcels are recognized as village property.

3.Kelasir: Best defined as the only mapped, formally titled real estate which is registered and recognized as such by the present regional government

 

Sacred Sites:

—Grave. In many cases abandoned, but…

—Sell his father’s grave…(ka jual kuber bapak)

—Jango kuber

—Abandoned sites used by people among them (considered as “not a good person”)

—Sacred grave. A well known way to solve problems.