How does Rain Happen?
Rain is the primary source of fresh water for most areas of the world, providing suitable conditions for diverse ecosystems, as well as water for hydroelectric power plants and crop irrigation.
The phenomenon of rain is actually a water circle. The concept of the water cycle involves the sun heating the Earth's surface water and causing the surface water to evaporate. The water vapor rises into the Earth's atmosphere. The water in the atmosphere cools and condenses into liquid droplets. The droplets grow until they are heavy and fall to the earth as precipitation which can be in the form of rain or snow.
However, not all rain reaches the surface. Some evaporates while falling through dry air. This is called virga, a phenomenon which is often seen in hot, dry desert regions.
Bagaimana Hujan Terjadi?
Hujan adalah sumber utama air bersih untuk sebagian besar wilayah di dunia, menyediakan kondisi yang cocok untuk ekosistem yang beragam, serta air untuk pembangkit listrik tenaga air dan irigasi tanaman.
Fenomena hujan sebenarnya lingkaran air. Konsep siklus air melibatkan matahari pemanas air permukaan bumi dan menyebabkan permukaan air menguap. Uap air naik ke atmosfer bumi. Air di atmosfer mendingin dan mengembun menjadi tetesan cair. Tetesan tumbuh sampai mereka berat dan jatuh ke bumi sebagai hujan yang dapat dalam bentuk hujan atau salju.
Namun, tidak semua hujan mencapai permukaan. Beberapa menguap saat jatuh melalui udara kering. Ini disebut virga, sebuah fenomena yang sering terlihat di tempat yang panas, daerah padang pasir kering.
Hujan adalah sumber utama air bersih untuk sebagian besar wilayah di dunia, menyediakan kondisi yang cocok untuk ekosistem yang beragam, serta air untuk pembangkit listrik tenaga air dan irigasi tanaman.
Fenomena hujan sebenarnya lingkaran air. Konsep siklus air melibatkan matahari pemanas air permukaan bumi dan menyebabkan permukaan air menguap. Uap air naik ke atmosfer bumi. Air di atmosfer mendingin dan mengembun menjadi tetesan cair. Tetesan tumbuh sampai mereka berat dan jatuh ke bumi sebagai hujan yang dapat dalam bentuk hujan atau salju.
Namun, tidak semua hujan mencapai permukaan. Beberapa menguap saat jatuh melalui udara kering. Ini disebut virga, sebuah fenomena yang sering terlihat di tempat yang panas, daerah padang pasir kering.
How do seasons happen?
Seasons come to us regularly. We have probably noticed that it gets warmer in summer or dry season while it get colder in the winter or wet season. However do we know how these seasons change?
Seasons happen and change every year. This happens because the earth tilts back and forth as it goes around the sun. During the summer, the earth tilts toward the sun. It makes half of the earth hotter. this condition is what we call summer. During the other half of the year, the earth tilts away from the sun. As a result, it makes that half of the earth cooler. This cool condition is then what we call winter.
The different parts of the world have the same season at different times. In the northern half of the world , winter happens during the months of December, January and February. The regions are such North America and Europe. In the other hand, the southern half of the world have winter during the months of June, July and August.The regions are like South America and Australia. How does this difference happen? The same season happens at different times because the top and bottom halves of the earth tilt away from the sun at different times.
Bagaimana musim terjadi?
Musim datang kepada kita secara teratur. Kita mungkin menyadari bahwa hal itu akan hangat di musim panas atau musim kering saat itu bisa dingin di musim dingin atau musim hujan. Namun apakah kita tahu bagaimana perubahan musim?
Musim terjadi dan berubah setiap tahun. Hal ini terjadi karena bumi miring maju mundur seperti berputar mengelilingi matahari. Selama musim panas, bumi miring ke arah matahari. Itu membuat setengah dari bumi lebih panas. kondisi ini adalah apa yang kita sebut musim panas. Selama setengah tahun lainnya, bumi miring menjauh dari matahari. Akibatnya, itu membuat bahwa setengah dari pendingin bumi. Kondisi dingin maka apa yang kita sebut musim dingin.
Bagian-bagian dunia yang berbeda memiliki musim yang sama pada waktu yang berbeda. Di bagian utara dunia, musim dingin terjadi selama bulan Desember, Januari dan Februari. Daerah adalah seperti Amerika Utara dan Eropa. Di sisi lain, setengah selatan dunia telah musim dingin selama bulan Juni, Juli dan August.The daerah seperti Amerika Selatan dan Australia. Bagaimana perbedaan ini terjadi? Musim yang sama terjadi pada waktu yang berbeda karena bagian atas dan bawah bumi miring menjauh dari matahari pada waktu yang berbeda.
Musim datang kepada kita secara teratur. Kita mungkin menyadari bahwa hal itu akan hangat di musim panas atau musim kering saat itu bisa dingin di musim dingin atau musim hujan. Namun apakah kita tahu bagaimana perubahan musim?
Musim terjadi dan berubah setiap tahun. Hal ini terjadi karena bumi miring maju mundur seperti berputar mengelilingi matahari. Selama musim panas, bumi miring ke arah matahari. Itu membuat setengah dari bumi lebih panas. kondisi ini adalah apa yang kita sebut musim panas. Selama setengah tahun lainnya, bumi miring menjauh dari matahari. Akibatnya, itu membuat bahwa setengah dari pendingin bumi. Kondisi dingin maka apa yang kita sebut musim dingin.
Bagian-bagian dunia yang berbeda memiliki musim yang sama pada waktu yang berbeda. Di bagian utara dunia, musim dingin terjadi selama bulan Desember, Januari dan Februari. Daerah adalah seperti Amerika Utara dan Eropa. Di sisi lain, setengah selatan dunia telah musim dingin selama bulan Juni, Juli dan August.The daerah seperti Amerika Selatan dan Australia. Bagaimana perbedaan ini terjadi? Musim yang sama terjadi pada waktu yang berbeda karena bagian atas dan bawah bumi miring menjauh dari matahari pada waktu yang berbeda.
The effects of acid soil
phenomenon identification :Soils with a pH of less than 7.0 are acid. The lower the pH, the more acid the soil. When soil pH falls below 5.5, plant growth is affected. Crop yields decrease, reducing productivity.
explanation sequence : Soils provide water and nutrients for plant growth and development. Essential plant nutrients include phosphorus, nitrogen, potassium and sulfur. Plants require other elements such as molybdenum, in smaller quantities. Some elements eg aluminium and manganese, are toxic to plants.
Nutrients become available to plants when they are dissolved in water. Plants are able to take up phosphate, nitrate, potassium and sulfate ions in solution.
The solubility of nitients changes with pH. In acid soils (low pH), molybdenum becomes less soluble and aluminium becomes more soluble. Therefore, plant growth may be affected by either a deficiency of molybdenum or too much aluminium.
Both crop and pasture plants are affected by acid soils. there may be a range of symptoms. Crops and pastures may be poorly established resulting in patchy and uneven growth. Plant leaves may go yellow and die at the tips. The root system of the plant may be stunted. Crops may yield less.
Plants vary in their sensitivity to low pH. Canola and lucerne are very sensitive to acid soils so do not grow well. Lupins and triticale are tolerant to soils of low pH so they still perform well.
Land can become unproductive if acid soil is left untreated. Incorporating lime into the soil raises the pH. Therefore, liming soil can reverse the effects of acid soil on plants and return a paddock to productivity.
phenomenon identification :Soils with a pH of less than 7.0 are acid. The lower the pH, the more acid the soil. When soil pH falls below 5.5, plant growth is affected. Crop yields decrease, reducing productivity.
explanation sequence : Soils provide water and nutrients for plant growth and development. Essential plant nutrients include phosphorus, nitrogen, potassium and sulfur. Plants require other elements such as molybdenum, in smaller quantities. Some elements eg aluminium and manganese, are toxic to plants.
Nutrients become available to plants when they are dissolved in water. Plants are able to take up phosphate, nitrate, potassium and sulfate ions in solution.
The solubility of nitients changes with pH. In acid soils (low pH), molybdenum becomes less soluble and aluminium becomes more soluble. Therefore, plant growth may be affected by either a deficiency of molybdenum or too much aluminium.
Both crop and pasture plants are affected by acid soils. there may be a range of symptoms. Crops and pastures may be poorly established resulting in patchy and uneven growth. Plant leaves may go yellow and die at the tips. The root system of the plant may be stunted. Crops may yield less.
Plants vary in their sensitivity to low pH. Canola and lucerne are very sensitive to acid soils so do not grow well. Lupins and triticale are tolerant to soils of low pH so they still perform well.
Land can become unproductive if acid soil is left untreated. Incorporating lime into the soil raises the pH. Therefore, liming soil can reverse the effects of acid soil on plants and return a paddock to productivity.
Efek dari tanah asam
fenomena identifikasi: Tanah dengan pH kurang dari 7,0 adalah asam. Semakin rendah pH, semakin asam tanah. Bila pH turun di bawah 5,5 tanah, pertumbuhan tanaman dipengaruhi. Hasil panen menurun, mengurangi produktivitas.
Penjelasan urutan: Tanah menyediakan air dan nutrisi untuk pertumbuhan dan perkembangan tanaman. Nutrisi tanaman esensial meliputi fosfor, nitrogen, kalium dan belerang. Tanaman membutuhkan unsur-unsur lain seperti molibdenum, dalam jumlah yang lebih kecil. Beberapa elemen misalnya aluminium dan mangan, yang beracun bagi tanaman.
Nutrisi menjadi tersedia bagi tanaman ketika mereka dilarutkan dalam air. Tanaman dapat mengambil ion fosfat, nitrat, kalium dan sulfat dalam larutan.
Kelarutan nitients perubahan dengan pH. Pada tanah asam (pH rendah), molibdenum menjadi kurang larut dan aluminium menjadi lebih mudah larut. Oleh karena itu, pertumbuhan tanaman dapat dipengaruhi oleh salah satu kekurangan molibdenum atau aluminium terlalu banyak.
Kedua tanaman dan padang rumput dipengaruhi oleh tanah asam. mungkin ada berbagai gejala. Tanaman dan padang rumput mungkin kurang didirikan sehingga pertumbuhan tidak merata dan tidak merata. Daun tanaman dapat pergi kuning dan mati di ujung. Sistem akar tanaman bisa terhambat. Tanaman dapat menghasilkan kurang.
Tanaman bervariasi dalam kepekaan mereka untuk pH rendah. Kanola dan lucerne sangat sensitif terhadap tanah asam sehingga tidak tumbuh dengan baik. Bunga lupin dan triticale yang toleran terhadap pH tanah rendah sehingga mereka masih tampil baik.
Tanah dapat menjadi tidak produktif jika tanah asam tidak diobati. Memasukkan kapur ke dalam tanah meningkatkan pH. Oleh karena itu, pengapuran tanah dapat membalikkan efek tanah asam pada tanaman dan kembali paddock untuk produktivitas.
fenomena identifikasi: Tanah dengan pH kurang dari 7,0 adalah asam. Semakin rendah pH, semakin asam tanah. Bila pH turun di bawah 5,5 tanah, pertumbuhan tanaman dipengaruhi. Hasil panen menurun, mengurangi produktivitas.
Penjelasan urutan: Tanah menyediakan air dan nutrisi untuk pertumbuhan dan perkembangan tanaman. Nutrisi tanaman esensial meliputi fosfor, nitrogen, kalium dan belerang. Tanaman membutuhkan unsur-unsur lain seperti molibdenum, dalam jumlah yang lebih kecil. Beberapa elemen misalnya aluminium dan mangan, yang beracun bagi tanaman.
Nutrisi menjadi tersedia bagi tanaman ketika mereka dilarutkan dalam air. Tanaman dapat mengambil ion fosfat, nitrat, kalium dan sulfat dalam larutan.
Kelarutan nitients perubahan dengan pH. Pada tanah asam (pH rendah), molibdenum menjadi kurang larut dan aluminium menjadi lebih mudah larut. Oleh karena itu, pertumbuhan tanaman dapat dipengaruhi oleh salah satu kekurangan molibdenum atau aluminium terlalu banyak.
Kedua tanaman dan padang rumput dipengaruhi oleh tanah asam. mungkin ada berbagai gejala. Tanaman dan padang rumput mungkin kurang didirikan sehingga pertumbuhan tidak merata dan tidak merata. Daun tanaman dapat pergi kuning dan mati di ujung. Sistem akar tanaman bisa terhambat. Tanaman dapat menghasilkan kurang.
Tanaman bervariasi dalam kepekaan mereka untuk pH rendah. Kanola dan lucerne sangat sensitif terhadap tanah asam sehingga tidak tumbuh dengan baik. Bunga lupin dan triticale yang toleran terhadap pH tanah rendah sehingga mereka masih tampil baik.
Tanah dapat menjadi tidak produktif jika tanah asam tidak diobati. Memasukkan kapur ke dalam tanah meningkatkan pH. Oleh karena itu, pengapuran tanah dapat membalikkan efek tanah asam pada tanaman dan kembali paddock untuk produktivitas.
MASYARAKAT DAN KEBUDAYAAN INDONESIA
Dinamika sosial dan kebudayaan itu, tidak terkecuali melanda masyarakat Indonesia, walaupun luas spektrum dan kecepatannya berbeda-beda. Demikian pula masyarakat dan kebudayaan Indonesia pernah berkembang dengan pesatnya di masa lampau, walaupun perkembangannya dewasa ini agak tertinggal apabila dibandingkan dengan perkembangan di negeri maju lainnya. Betapapun, masyarakat dan kebudayaan Indonesia yang beranekaragam itu tidak pernah mengalami kemandegan sebagai perwujudan tanggapan aktif masyarakat terhadap tantangan yang timbul akibat perubahan lingkungan dalam arti luas maupun pergantian generasi.
Ada sejumlah kekuatan yang mendorong terjadinya perkembangan sosial budaya masyarakat Indonesia. Secara kategorikal ada 2 kekuatan yang mmicu perubahan sosial, Petama, adalah kekuatan dari dalam masyarakat sendiri (internal factor), seperti pergantian generasi dan berbagai penemuan dan rekayasa setempat. Kedua, adalah kekuatan dari luar masyarakat (external factor), seperti pengaruh kontak-kontak antar budaya (culture contact) secara langsung maupun persebaran (unsur) kebudayaan serta perubahan lingkungan hidup yang pada gilirannya dapat memacu perkembangan sosial dan kebudayaan masyarakat yang harus menata kembali kehidupan mereka .
Betapapun cepat atau lambatnya perkembangan sosial budaya yang melanda, dan factor apapun penyebabnya, setiap perubahan yang terjadi akan menimbulkan reaksi pro dan kontra terhadap masyarakat atau bangsa yang bersangkutan. Besar kecilnya reaksi pro dan kontra itu dapat mengancam kemapanan dan bahkan dapat pula menimbulkan disintegrasi sosial terutama dalam masyarakat majemuk dengan multi kultur seperti Indonesia.
SOCIETY AND CULTURE INDONESIA
Social dynamics and culture, society plagued Indonesia is no exception, although the broad spectrum and its speed varies. Similarly, society and culture of Indonesia have grown rapidly in the past, although today its development lags somewhat when compared with developments in other developed countries. However, the community and the diverse cultures that Indonesia never experienced stagnation as the embodiment of an active community response to the challenges arising from environmental changes in the broad sense and the change of generations.
There are a number of forces that drive the development of Indonesia's social culture. In categorical there are 2 forces that trigger social change, First Instance, is the power of the community itself (internal factor), such as change of generations and a variety of local invention and engineering. Second, is the power from outside the community (external factor), such as the influence of inter-cultural contacts (contact culture) directly or distribution (element) culture as well as changes in the environment which in turn can spur social and cultural development of society must reorganize life them.
No matter how fast or slow development of social culture that hit, and the factor whatever the cause, any change will cause a reaction for and against the community or nation concerned. The size of the reaction the pros and cons that could threaten the establishment, and even can also lead to social disintegration, especially in multicultural and plural society such as Indonesia.
Social dynamics and culture, society plagued Indonesia is no exception, although the broad spectrum and its speed varies. Similarly, society and culture of Indonesia have grown rapidly in the past, although today its development lags somewhat when compared with developments in other developed countries. However, the community and the diverse cultures that Indonesia never experienced stagnation as the embodiment of an active community response to the challenges arising from environmental changes in the broad sense and the change of generations.
There are a number of forces that drive the development of Indonesia's social culture. In categorical there are 2 forces that trigger social change, First Instance, is the power of the community itself (internal factor), such as change of generations and a variety of local invention and engineering. Second, is the power from outside the community (external factor), such as the influence of inter-cultural contacts (contact culture) directly or distribution (element) culture as well as changes in the environment which in turn can spur social and cultural development of society must reorganize life them.
No matter how fast or slow development of social culture that hit, and the factor whatever the cause, any change will cause a reaction for and against the community or nation concerned. The size of the reaction the pros and cons that could threaten the establishment, and even can also lead to social disintegration, especially in multicultural and plural society such as Indonesia.
Dayak
Dayak merupakan sebutan bagi penduduk asli pulau Kalimantan. Pulau kalimantan terbagi berdasarkan wilayah Administratif yang mengatur wilayahnya masing-masing terdiri dari: Kalimantan Timur ibu kotanya Samarinda, Kalimantan Selatan dengan ibu kotanya Banjarmasin, Kalimantan Tengah ibu kotanya Palangka Raya, dan Kalimantan Barat ibu kotanya Pontianak.
Kelompok Suku Dayak, terbagi lagi dalam sub-sub suku yang kurang lebih jumlahnya 405 sub (menurut J. U. Lontaan, 1975). Masing-masing sub suku Dayak di pulau Kalimantan mempunyai adat istiadat dan budaya yang mirip, merujuk kepada sosiologi kemasyarakatannya dan perbedaan adat istiadat, budaya, maupun bahasa yang khas. Masa lalu masyarakat yang kini disebut suku Dayak, mendiami daerah pesisir pantai dan sungai-sungai di tiap-tiap pemukiman mereka.
Etnis Dayak Kalimantan menurut seorang antropologi J.U. Lontaan, 1975 dalam Bukunya Hukum Adat dan Adat Istiadat Kalimantan Barat, terdiri dari 6 suku besar dan 405 sub suku kecil, yang menyebar di seluruh Kalimantan. Kuatnya arus urbanisasi yang membawa pengaruh dari luar,seperti melayu menyebabkan mereka menyingkir semakin jauh ke pedalaman dan perbukitan di seluruh daerah Kalimantan.
Mereka menyebut dirinya dengan kelompok yang berasal dari suatu daerah berdasarkan nama sungai, nama pahlawan, nama alam dan sebagainya. Misalnya suku Iban asal katanya dari ivan (dalam bahasa kayan, ivan = pengembara) demikian juga menurut sumber yang lainnya bahwa mereka menyebut dirinya dengan nama suku Batang Lupar, karena berasal dari sungai Batang Lupar, daerah perbatasan Kalimantan Barat dengan Serawak, Malaysia. Suku Mualang, diambil dari nama seorang tokoh yang disegani (Manok Sabung/algojo) di Tampun Juah dan nama tersebut diabadikan menjadi sebuah nama anak sungai Ketungau di daerah Kabupaten Sintang (karena suatu peristiwa) dan kemudian dijadikan nama suku Dayak Mualang. Dayak Bukit (Kanayatn/Ahe) berasal dari Bukit/gunung Bawang. Demikian juga asal usul Dayak Kayan, Kantuk, Tamambaloh, Kenyah, Benuag, Ngaju dan lain-lain, yang mempunyai latar belakang sejarah sendiri-sendiri.
Namun ada juga suku Dayak yang tidak mengetahui lagi asal usul nama sukunya. Nama "Dayak" atau "Daya" adalah nama eksonim (nama yang bukan diberikan oleh mayarakat itu sendiri) dan bukan nama endonim (nama yang diberikan oleh masyarakat itu sendiri). Kata Dayak berasal dari kata Daya” yang artinya hulu, untuk menyebutkan masyarakat yang tinggal di pedalaman atau perhuluan Kalimantan umumnya dan Kalimantan Barat khususnya, (walaupun kini banyak masyarakat Dayak yang telah bermukim di kota kabupaten dan propinsi) yang mempunyai kemiripan adat istiadat dan budaya dan masih memegang teguh tradisinya.
Kalimantan Tengah mempunyai problem etnisitas yang sangat berbeda di banding Kalimantan Barat. Mayoritas ethnis yang mendiami Kalimantan Tengah adalah ethnis Dayak, yang terbesar suku Dayak Ngaju, Ot Danum, Maanyan, Dusun, dsb. Sedangkan agama yang mereka anut sangat variatif. Dayak yang beragama Islam di Kalimantan Tengah, tetap mempertahankan ethnisnya Dayak, demikian juga bagi Dayak yang masuk agama Kristen. Agama asli suku Dayak di Kalimantan Tengah adalah Kaharingan, yang merupakan agama asli yang lahir dari budaya setempat sebelum bangsa Indonesia mengenal agama pertama yakni Hindu. Karena Hindu telah meyebar luas di dunia terutama Indonesia dan lebih dikenal luas, jika dibandingkan dengan agama suku Dayak, maka Agama Kaharingan dikategorikan ke cabang agama Hindu.
Propinsi Kalimantan Barat mempunyai keunikan tersendiri terhadap proses alkurturasi cultural atau perpindahan suatu culture religius bagi masyarakat setempat. Dalam hal ini proses tersebut sangat berkaitan erat dengan dua suku terbesar di Kalimantan Barat yaitu Dayak,Melayu dan Tiongkok. Pada mulanya Bangsa Dayak mendiami pesisir Kalimantan Barat, hidup dengan tradisi dan budayanya masing-masing, kemudian datanglah pedagang dari gujarab beragama Islam (Arab Melayu) dengan tujuan jual-beli barang-barang dari dan kepada masyarakat Dayak, kemudian karena seringnya mereka berinteraksi, bolak-balik mengambil dan mengantar barang-barang dagangan dari dan ke Selat Malaka (merupakan sentral dagang di masa lalu), menyebabkan mereka berkeinginan menetap di daerah baru yang mempunyai potensi dagang yang besar bagi keuntungan mereka.
Hal ini menjadi daya tarik tersendiri bagi masyarakat Dayak ketika bersentuhan dengan pendatang yang membawa pengetahuan baru yang asing ke daerahnya. Karena sering terjadinya proses transaksi jual beli barang kebutuhan, dan interaksi cultural, menyebabkan pesisir Kalimantan Barat menjadi ramai, di kunjungi masyarakat lokal (Dayak) dan pedagang Arab Melayu dari Selat Malaka. Di masa itu system religi masyarakat Dayak mulai terpengaruh dan dipengaruhi oleh para pedagang Melayu yang telah mengenal pengetahuan, pendidikan dan agama Islam dari luar Kalimantan. Karena hubungan yang harmonis terjalin baik, maka masyarakat lokal atau Dayak, ada yang menaruh simpati kepada pedagang Gujarat tersebut yang lambat laun terpengaruh, maka agama Islam diterima dan dikenal pada tahun 1550 M di Kerajaan Tanjung Pura pada penerintahan Giri Kusuma yang merupakan kerajan melayu dan lambat laun mulai menyebar di Kalimantan Barat.
masyarakat Dayak masih memegang teguh kepercayaan dinamismenya, mereka percaya setiap tempat-tempat tertentu ada penguasanya, yang mereka sebut: Jubata, Petara, Ala Taala, Penompa dan lain-lain, untuk sebutan Tuhan yang tertinggi, kemudian mereka masih mempunyai penguasa lain dibawah kekuasaan Tuhan tertingginya: misalnya: Puyang Gana ( Dayak mualang) adalah penguasa tanah , Raja Juata (penguasa Air), Kama”Baba (penguasa Darat),Jobata,Apet Kuyan'gh(Dayak Mali) dan lain-lain. Bagi mereka yang masih memegang teguh kepercayaan dinamisme nya dan budaya aslinya nya, mereka memisahkan diri masuk semakin jauh kepedalaman.
adapun segelintir masyarakat Dayak yang telah masuk agama Islam oleh karena perkawinan lebih banyak meniru gaya hidup pendatang yang dianggap telah mempunyai peradaban maju karena banyak berhubungan dengan dunia luar. (Dan sesuai perkembangannya maka masuklah para misionaris dan misi kristiani/nasrani ke pedalaman). Pada umumnya masyarakat Dayak yang pindah agama Islam di Kalimantan Barat dianggap oleh suku dayak sama dengan suku melayu. Suku Dayak yang masih asli (memegang teguh kepercayaan nenek moyang) di masa lalu, hingga mereka berusaha menguatkan perbedaan, suku dayak yang masuk Islam(karena Perkawinan dengan suku Melayu) memperlihatkan diri sebagai suku melayu.banyak yang lupa akan identitas sebagai suku dayak mulai dari agama barunya dan aturan keterikatan dengan adat istiadatnya. Setelah penduduk pendatang di pesisir berasimilasi dengan suku Dayak yang pindah(lewat perkawinan dengan suku melayu) ke Agama Islam,agama islam lebih identik dengan suku melayu dan agama kristiani atau kepercayaan dinamisme lebih identik dengan suku Dayak.sejalan terjadinya urbanisasi ke kalimantan, menyebabkan pesisir Kalimantan Barat menjadi ramai, karena semakin banyak di kunjungi pendatang baik local maupun nusantara lainnya.
Untuk mengatur daerah tersebut maka tokoh orang melayu yang di percayakan masyarakat setempat diangkat menjadi pemimpin atau diberi gelar Penembahan (istilah yang dibawa pendatang untuk menyebut raja kecil ) penembahan ini hidup mandiri dalam suatu wilayah kekuasaannya berdasarkan komposisi agama yang dianut sekitar pusat pemerintahannya, dan cenderung mempertahankan wilayah tersebut. Namun ada kalanya penembahan tersebut menyatakan tunduk terhadap kerajaan dari daerah asalnya, demi keamanan ataupun perluasan kekuasaan.
Masyarakat Dayak yang pindah ke agama Islam ataupun yang telah menikah dengan pendatang Melayu disebut dengan Senganan, atau masuk senganan/masuk Laut, dan kini mereka mengklaim dirinya dengan sebutan Melayu. Mereka mengangkat salah satu tokoh yang mereka segani baik dari ethnisnya maupun pendatang yang seagama dan mempunyai karismatik di kalangannya, sebagai pemimpin kampungnya atau pemimpin wilayah yang mereka segani.
Dayak
Dayak is a term for natives of the island of Borneo. Kalimantan island is divided by regions that regulate Administrative each region consists of: capital Samarinda East Kalimantan, South Kalimantan with its capital Banjarmasin, the capital of Central Kalimantan, Palangkaraya, and West Kalimantan capital of Pontianak.
The Dayak groups, subdivided into sub-sub-tribe which numbers approximately 405 sub (by JU Lontaan, 1975). Each sub tribe Dayak on Borneo island have customs and cultures are similar, referring to the sociology of community and differences in customs, culture, and language characteristics. Past society which is now called the Dayak tribe, inhabiting the coastal areas and rivers in each of their settlements.
Borneo Dayak ethnic anthropology according to a JU Lontaan, 1975 in the book Customary Law and Customs of West Kalimantan, consists of six major tribes and 405 sub-tribe of small, which spread throughout Borneo. The strong currents that bring urbanization to outside influences, such as the Malay cause they withdrew further and further into the countryside and the hills in all areas of Borneo.
They call themselves a group derived from an area based on the name of the river, the hero's name, the name of nature and so on. For example he said the origin of the Iban tribe ivan (in Kayan, ivan = wanderer) as well as according to other sources that they call themselves by the name of the tribe Batang Lupar, because it comes from the river Batang Lupar, West Kalimantan border with Sarawak, Malaysia. Mualang tribe, named after a respected figure (Manok soap / executioner) in Tampun Juah and the name was immortalized into a tributary name Ketungau Sintang area (because of an event) and then used as the name of the Dayak tribe Mualang. Dayak Bukit (Kanayatn / Ahe) derived from the Hill / mountain Onions. Likewise, the origin of Dayak Kayan, Sleepiness, Tamambaloh, Kenyah, Benuag, Ngaju and others, who have a background history of its own.
But there is also the Dayak tribe that no longer knows the origin of the name of his tribe. The name "Dayak" or "Power" is the name eksonim (name not given by the society itself) and not endonim name (the name given by the community itself). The word comes from the word Dayak Power "which means upstream, to mention the people who live in rural or perhuluan Kalimantan, West Kalimantan generally and in particular, (although now many Dayak communities who have settled in urban districts and provinces) that have a similarity of customs and culture and still adhere to tradition.
Central Kalimantan has a very different problem of ethnicity in the appeal of West Kalimantan. The majority of which inhabit the induced motion is induced motion Dayak of Central Kalimantan, the largest Dayak tribe Ngaju, Ot Danum, Maanyan, Hamlet, etc.. While the religion they profess is varied. Muslim Dayak in Central Kalimantan, Dayak retains ethnisnya, as well as for the Dayak who convert to Christianity. The original religion of the Dayak tribe in Central Kalimantan is Kaharingan, which is an indigenous religion that was born of the local culture before the Indonesian people to know first the Hindu religion. Since Hinduism has meyebar widespread in the world, especially Indonesia and more widely known, when compared with the Dayak religion, then religion Kaharingan categorized into a branch of Hindu religion.
West Kalimantan province has its own uniqueness to the process of cultural alkurturasi or displacement of a religious culture for the local community. In this case the process is intimately associated with the two largest tribes in the West Kalimantan Dayak, Malay and Chinese. At first Dayak Nation inhabited the coast of West Kalimantan, living with the traditions and culture of each, and then came the merchants of gujarab Muslim (Arabic Malay) with the purpose of buying and selling of goods from and to the Dayak community, and because often they interact, alternating through pick up and deliver merchandise to and from the Straits of Malacca (a central trade in the past), cause they want settled in new areas that have great commercial potential for their benefit.
This is the main attraction for the Dayak people when in contact with immigrants who bring new knowledge are foreign to the region. Because of the frequent occurrence of the process of buying and selling goods, and cultural interaction, leading to the coast of West Kalimantan became crowded, visit local communities (Dayak) and Arab traders from the Malay Straits. At that time the Dayak religious system began to be affected and influenced by Malay traders who have known the knowledge, education and religion of Islam from outside Kalimantan. Due to good harmonious relationship is established, then the local community or Dayak, there are sympathetic to the merchants of Gujarat which gradually affected, then the religion of Islam accepted and recognized in the year 1550 AD in the Kingdom of Tanjung Pura on penerintahan Giri Kusuma which is a Malay kingdom and slow gradually began to spread in West Kalimantan.
Dayak people still adhere to the belief dynamism, they believe any certain places there are rulers, which they call: Jubata, Petara, Ala. Taala, Penompa etc., to name a supreme God, then they still have other authorities under the authority of God highest: for example: Puyang Gana (Dayak mualang) is the ruler of the land, King Juata (ruler of Water), Kama "Baba (Army ruler), Jobata, APET Kuyan'gh (Dayak Mali) and others. For those who still adhere to his beliefs and cultural dynamism of its original, they broke away into more distant kepedalaman.
As for the handful of Dayak people who have converted to Islam by the marriage of more entrants imitate the lifestyle that is considered to have had an advanced civilization as much contact with the outside world. (And according to its development then go the missionaries and mission of Christian / Christian; inland). In general, the Dayak people who convert Islam in West Kalimantan, is considered by the Dayak tribe with tribe melayu. The Dayak pristine (holding fast to ancestral beliefs) in the past, until they tried to reinforce the differences, Dayak tribes who converted to Islam (because of marriage with the Malays) shows itself as a forgotten tribe melayu.banyak identity as a tribe Dayak will begin from his new religion and the rules of engagement with the custom. After the settlers on the coast of the Dayak tribes assimilated with the move (through marriage with the Malay tribes) to the religion of Islam, the religion of Islam is more synonymous with ethnic Malay and Christian religion or belief in more synonymous with dynamism Dayak.sejalan urbanization rate to Kalimantan, causing the coast of Borneo West became crowded, as more and more entrants in both local and visit other archipelago.
To set the character area in the people who entrust the Malay community was appointed to be the leader or the title Penembahan (a term that brought settlers to call the king of a small) this penembahan independent living in a territory based on the composition of religions practiced around the center of his administration, and tend to retain the region. But there are times when penembahan states subject to the kingdom of his native region, for security or expansion of power.
Dayak people who convert to Islam or who has been married to Malay settlers called Senganan, or enter Senganan / entrance of the Sea, and now they claim themselves as Malays. They picked up one of the characters that they will respect him both from ethnisnya and immigrants have the same religion and charismatic in his circle, as the village leader or leaders of the region that they will respect him.
The Dayak groups, subdivided into sub-sub-tribe which numbers approximately 405 sub (by JU Lontaan, 1975). Each sub tribe Dayak on Borneo island have customs and cultures are similar, referring to the sociology of community and differences in customs, culture, and language characteristics. Past society which is now called the Dayak tribe, inhabiting the coastal areas and rivers in each of their settlements.
Borneo Dayak ethnic anthropology according to a JU Lontaan, 1975 in the book Customary Law and Customs of West Kalimantan, consists of six major tribes and 405 sub-tribe of small, which spread throughout Borneo. The strong currents that bring urbanization to outside influences, such as the Malay cause they withdrew further and further into the countryside and the hills in all areas of Borneo.
They call themselves a group derived from an area based on the name of the river, the hero's name, the name of nature and so on. For example he said the origin of the Iban tribe ivan (in Kayan, ivan = wanderer) as well as according to other sources that they call themselves by the name of the tribe Batang Lupar, because it comes from the river Batang Lupar, West Kalimantan border with Sarawak, Malaysia. Mualang tribe, named after a respected figure (Manok soap / executioner) in Tampun Juah and the name was immortalized into a tributary name Ketungau Sintang area (because of an event) and then used as the name of the Dayak tribe Mualang. Dayak Bukit (Kanayatn / Ahe) derived from the Hill / mountain Onions. Likewise, the origin of Dayak Kayan, Sleepiness, Tamambaloh, Kenyah, Benuag, Ngaju and others, who have a background history of its own.
But there is also the Dayak tribe that no longer knows the origin of the name of his tribe. The name "Dayak" or "Power" is the name eksonim (name not given by the society itself) and not endonim name (the name given by the community itself). The word comes from the word Dayak Power "which means upstream, to mention the people who live in rural or perhuluan Kalimantan, West Kalimantan generally and in particular, (although now many Dayak communities who have settled in urban districts and provinces) that have a similarity of customs and culture and still adhere to tradition.
Central Kalimantan has a very different problem of ethnicity in the appeal of West Kalimantan. The majority of which inhabit the induced motion is induced motion Dayak of Central Kalimantan, the largest Dayak tribe Ngaju, Ot Danum, Maanyan, Hamlet, etc.. While the religion they profess is varied. Muslim Dayak in Central Kalimantan, Dayak retains ethnisnya, as well as for the Dayak who convert to Christianity. The original religion of the Dayak tribe in Central Kalimantan is Kaharingan, which is an indigenous religion that was born of the local culture before the Indonesian people to know first the Hindu religion. Since Hinduism has meyebar widespread in the world, especially Indonesia and more widely known, when compared with the Dayak religion, then religion Kaharingan categorized into a branch of Hindu religion.
West Kalimantan province has its own uniqueness to the process of cultural alkurturasi or displacement of a religious culture for the local community. In this case the process is intimately associated with the two largest tribes in the West Kalimantan Dayak, Malay and Chinese. At first Dayak Nation inhabited the coast of West Kalimantan, living with the traditions and culture of each, and then came the merchants of gujarab Muslim (Arabic Malay) with the purpose of buying and selling of goods from and to the Dayak community, and because often they interact, alternating through pick up and deliver merchandise to and from the Straits of Malacca (a central trade in the past), cause they want settled in new areas that have great commercial potential for their benefit.
This is the main attraction for the Dayak people when in contact with immigrants who bring new knowledge are foreign to the region. Because of the frequent occurrence of the process of buying and selling goods, and cultural interaction, leading to the coast of West Kalimantan became crowded, visit local communities (Dayak) and Arab traders from the Malay Straits. At that time the Dayak religious system began to be affected and influenced by Malay traders who have known the knowledge, education and religion of Islam from outside Kalimantan. Due to good harmonious relationship is established, then the local community or Dayak, there are sympathetic to the merchants of Gujarat which gradually affected, then the religion of Islam accepted and recognized in the year 1550 AD in the Kingdom of Tanjung Pura on penerintahan Giri Kusuma which is a Malay kingdom and slow gradually began to spread in West Kalimantan.
Dayak people still adhere to the belief dynamism, they believe any certain places there are rulers, which they call: Jubata, Petara, Ala. Taala, Penompa etc., to name a supreme God, then they still have other authorities under the authority of God highest: for example: Puyang Gana (Dayak mualang) is the ruler of the land, King Juata (ruler of Water), Kama "Baba (Army ruler), Jobata, APET Kuyan'gh (Dayak Mali) and others. For those who still adhere to his beliefs and cultural dynamism of its original, they broke away into more distant kepedalaman.
As for the handful of Dayak people who have converted to Islam by the marriage of more entrants imitate the lifestyle that is considered to have had an advanced civilization as much contact with the outside world. (And according to its development then go the missionaries and mission of Christian / Christian; inland). In general, the Dayak people who convert Islam in West Kalimantan, is considered by the Dayak tribe with tribe melayu. The Dayak pristine (holding fast to ancestral beliefs) in the past, until they tried to reinforce the differences, Dayak tribes who converted to Islam (because of marriage with the Malays) shows itself as a forgotten tribe melayu.banyak identity as a tribe Dayak will begin from his new religion and the rules of engagement with the custom. After the settlers on the coast of the Dayak tribes assimilated with the move (through marriage with the Malay tribes) to the religion of Islam, the religion of Islam is more synonymous with ethnic Malay and Christian religion or belief in more synonymous with dynamism Dayak.sejalan urbanization rate to Kalimantan, causing the coast of Borneo West became crowded, as more and more entrants in both local and visit other archipelago.
To set the character area in the people who entrust the Malay community was appointed to be the leader or the title Penembahan (a term that brought settlers to call the king of a small) this penembahan independent living in a territory based on the composition of religions practiced around the center of his administration, and tend to retain the region. But there are times when penembahan states subject to the kingdom of his native region, for security or expansion of power.
Dayak people who convert to Islam or who has been married to Malay settlers called Senganan, or enter Senganan / entrance of the Sea, and now they claim themselves as Malays. They picked up one of the characters that they will respect him both from ethnisnya and immigrants have the same religion and charismatic in his circle, as the village leader or leaders of the region that they will respect him.
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