Bodo Kupat: A Culinary Ritual Tradition that Still Exists in Java

Lately, the Javanese markets have witnessed the emergence of unique products that are only available during the last two days of Eid al-Fitr. Various types of leaves such as young coconut leaves (janur) and banana leaves, as well as boiled rice containers made of woven janur called ketupat, and young jackfruit (tewel) are once again bustling with trade. This is all an indication of the existence of "Bodo Kupat" which is commonly practiced by Javanese Muslim cultural custodians.

What is Bodo Kupat?

Bodo Kupat (or Rioyo Kupat) is a ritual ceremony performed by Javanese society on the last day of Pekan Lebaran, which is H+8 Lebaran, after fasting in Shawwal. This activity is cultural and not a religious Islamic rite, although it is performed by a majority of Muslims. The ritual emphasizes the culinary element of ketupat, which is an important part of the Bodo Kupat event.

This tradition is also often referred to as "Slametan Kupat" or simply "Kupatan". Bodo Kupat does not involve prayer rituals like Bodo Eid al-Fitr, which begins with Eid al-Fitr prayer in the morning. Nonetheless, there is a prayer for safety recitation that refers to a verse from the Quran, as well as a ceremonial activity that is carried out in the mosque or musholla.

The Islamic nuances are quite apparent from the prayer involved and the fact that most participants are Muslim. Additionally, Bodo Kupat is positioned as a long series with Ramadan fasting and Eid al-Fitr. Some Muslims in Java even see Bodo Kupat as a sign of the end of Shawwal fasting.

Origin of the Kupatan Tradition

Ketupat as a symbol of Islamic celebrations has been known since the reign of Demak in the early 15th century which was led by Raden Patah. Throughout the centuries, Bodo Kupat has been handed down from generation to generation and has become an important part of Javanese culture.

However, not all Javanese cultural custodians consistently carry out Bodo Kupat. Nonetheless, the socio-cultural of Nusantara, especially Javanese socio-culture, still strongly influence the implementation of this tradition. Bodo Kupat is one of the cultures that people in Java and some Southeast Asian countries who share the Malay culture practice.

Conclusion

Bodo Kupat is a ceremonial tradition that still exists in Java and is an integral part of Javanese culture. Although it is not a part of Islamic religious rites, Islamic nuances are still apparent in its implementation. Ketupat.

Bima Yudho - Critical and Controversial Commentary on Lampung Development on Tiktok

 Have you ever heard of Bima Yudho? He's quite famous on Tiktok, but lately he's been getting a lot of criticism for his commentary on Lampung's development. In one video, he even referred to Megawati as a "widow," causing a stir on social media.

Despite being controversial, Bima's videos continue to go viral. One of the most talked about clips includes an interview of Najwa Shihab with Ganjar Pranowo regarding the cancellation of Indonesia as the host of the U-20 World Cup. Bima added his own comment and criticized both sides.

However, not everyone feels entertained by Bima's behavior. Many netizens feel that his comments are over the top and disrespectful to Megawati. Some have even questioned his attitude and called him "arrogant."

But there's good news for Bima - the investigation against him under the Information and Electronic Transactions Act has been dropped. It seems that the police did not find any wrongdoing in Bima's actions, and the case has been dismissed.

Of course, Bima's critics are not happy with this. Some even accused him of using controversy to gain more fame on Tiktok. But whatever your opinion, it's clear that Bima's videos have sparked a lot of discussion and debate on social media.

In the end, we all have the right to express our opinions and criticize the government if we feel that they are not doing their job properly. But let's not forget that there is a right way and a wrong way to express our opinions. Let's stay responsible and express our opinions with respect and constructively, my friends.

Ketupat: Beyond Just a Dish - The Philosophical Meanings and Traditions Behind Indonesia's Favorite Food

 Ketupat is a popular dish for Muslims celebrating Eid al-Fitr after completing the holy month of Ramadan. It is made from rice wrapped in young coconut leaves or "janur" in Javanese, formed into a square shape with the remaining woven leaves protruding above and below. The cooking process involves boiling it for about five hours after the rice, coconut milk, and pandan leaves have been cooked in a pot for thirty minutes but not fully cooked ("di karu" in Javanese) to become the filling of the ketupat. The pandan leaves function to provide a delightful aroma and savory flavor to the ketupat. Since the leaves wilt easily, it is essential to soak them in water while cooking the rice. Ketupat is usually served with vegetables such as chicken opor, rendang, or satay.

The history of ketupat can be traced back to Sunan Kalijaga, the ninth Muslim saint (waliyullah) in Java during the 15th and 16th centuries. After the Eid al-Fitr, there is a tradition called "bakda kupat." Why is it related to ketupat? In the past, people were willing to do anything to achieve their daily goals, sometimes ignoring the interests of people around them, including family and neighbors. This behavior often resulted in hurt feelings, anger, and even hatred. Ketupat became a symbol of sincere apologies, and each part of the ketupat had unique meanings, starting from its main ingredients, rice and janur.

Rice symbolized the human desires, while janur represented the light of truth (in Javanese, "jatining nur"). Therefore, both should be interpreted as humans' need to control their worldly desires with their conscience. In Sundanese, ketupat is called "Kupat," meaning a person who is not allowed to "ngupat" or talk negatively about others. Ketupat or kupat is translated as "jarwa dhosok," which means "admitting fault" and contains a message that humans must forgive each other. For Indonesians, ketupat is not only a delicious food to be served during Eid al-Fitr but also has philosophical meanings and traditions that are essential in daily life. Therefore, it is always a favorite dish in every celebration.

Moreover, ketupat is also a symbol of unity and togetherness. It is always served in one bowl and shared by all people present, reflecting the solidarity and brotherhood that should be maintained among Muslims. Although ketupat looks simple, making it requires special skills, such as selecting the right rice, cooking it with coconut milk and pandan leaves, and wrapping it with young coconut leaves. Additionally, the cooking time for ketupat is quite long, approximately five hours. Nevertheless, the delicious and unique taste is worth all the efforts and hard work.

During Kupatan, the whole family usually gathers to make ketupat together. This moment is precious to strengthen the bonds of togetherness among family members. Furthermore, this food also symbolizes gratitude for all the blessings given by Allah SWT.

Overall, ketupat is not just a dish but also has philosophical meanings and traditions that are essential for Indonesian people. This food is a symbol of unity, togetherness, and gratitude for all the blessings received from Allah SWT.

Celebrating Eid with Muhammadiyah and NU: Gading Pesantren Malang

In determining the date of Eid al-Fitr, many pesantrens still use the hisab method. However, this decision still receives pros and cons among the public. One of them is Miftahul Huda Pesantren, Gading Pesantren, Malang, which sets 1 Shawwal falls on Friday, April 21, 2023, together with friends from Muhammadiyah.

Gading Pesantren, one of the pesantrens with 24-carat Nahdlatul Ulama (NU) essence, has strength in falak. Since then until now, this pesantren has used the hisab method to determine 1 Shawwal. But does this decision make this pesantren removed from the NU pesantren list? No. Even one of the Gading pesantren's ustadh who is an expert in falak, Ust. Ali Murtadho (Allah yarham), is one of the founders and caretakers of Sabilur Rosyad Pesantren, along with KH. Marzuki Mustamar, the Chairman of Tanfidziyah PWNU East Java service period 2018-2023.

Not only that, Gading Pesantren has also celebrated Eid differently from what the government decided. However, there has never been any commotion with the surrounding community. Usually, those who participate in Eid prayer in this pesantren are the pesantren's students and surrounding community who acknowledge it. The hisab results only apply internally to the pesantren. Nonetheless, there is no obligation for each student to follow it.

For most Gading Pesantren students, following the pesantren's decision regarding 1 Shawwal than others, including the government, is a guarantee of religious truth. It is the humility of NU students towards their kiai. For example, when NU decided on Eid al-Fitr differently from the government's decision in 1992 or 1993, this decision made a Muhammadiyah figure in the village feel unhappy. However, as a village-level NU kiai, the father still followed the PBNU decision, which eventually became the right choice.

In determining when Eid al-Fitr falls, it is good for us to understand that the main criterion is to look at the hilal. However, based on the hadith Bukhari "shumu li ru'yatihi wa'fthiru li ru'yatihi," the hisab method may still be an option for some pesantrens. However, the most important thing is to maintain interfaith relationships and respect the choices of each pesantren and the community. We can also learn about the humility and attitude of respecting decisions from NU students who are very obedient to their kiai.

The Beauty of Writing Light Notes

 Someone who enjoys writing light notes often finds happiness when writing. Although it is only a few paragraphs each time, they do it wholeheartedly. Such writing can be completed in a few days or even a week depending on the conditions. When busyness is overwhelming and problems are piling up, writing light notes is an oasis that can relieve stress. Although the problems are not resolved, writing can provide a sensation for momentarily forgetting the problems and provide a different perspective on them.

This person also has a main duty as a lecturer who must produce written works in the form of books or journal articles. However, they still write light notes because they have a strong commitment to write every day, no matter how little or much can be produced. People who have a high spirit for writing but lack commitment often experience losing their spirit and dreams of becoming a writer. However, if they get the opportunity and a supporting environment, it is very possible for them to become tough writers.

This person continues to learn about writing by reading and analyzing writings, as well as learning by continuing to write. They believe that writing has many benefits for themselves and will continue to write as long as they are able to do so.

Duties dan Fungsi Guide Haji Menurut Prof. Dr. KH. Akhyak M.Ag.

 On the sixth day of the certification program (Friday, March 10th, 2023), Prof. Dr. KH. Akhyak M.Ag, who serves as the Director of Postgraduate Studies at UIN Satu Tulungagung, was a speaker at the afternoon session from 10:00 AM to 12:00 PM (WIB). The focus of the lecture was to understand the duties and functions of the Hajj guide, including the latest dimensions and issues. As a speaker, Prof. Akhyak performed exceptionally and professionally in providing a detailed understanding of the services for Hajj pilgrims to the participants of the certification program. The moderator, Dr. Budi Hariyanto, M.Fil.I from UIN Satu Tulungagung, accompanied him.

Prof. Akhyak emphasized that Hajj guides must appear friendly and healthy because, for a long time, they were known to be frustrating, irritable, and irresponsible. Therefore, the speaker suggested that if the participants become Hajj guides, they must provide excellent service to the pilgrims. This is determined by the results of a poll from the pilgrims with a very high target polling rate for our services. This indication is because the Hajj pilgrims judge the service of the Hajj guides with the main principles of sincerity, honesty, politeness, and responsibility.

Firstly, the Hajj guide is an Indonesian citizen who is a Muslim, has competencies (knowledge and technical skills) in the field of performing the Hajj pilgrimage/guide. To have these competencies, certification is needed, which is the process of assessing and recognizing the government's ability and skills of a person to conduct professional Hajj guidance.

Secondly, the Hajj guide is responsible for providing guidance to pilgrims from before departure, during the journey, and while in Saudi Arabia until their return to Indonesia. To carry out this duty, the Hajj guide functions to (1) provide guidance to Hajj pilgrims organized by the government and society, both individually and in groups. (2) Provide guidance to pilgrims with minimal materials, including Hajj guidance, travel, and health.

Thirdly, the implementation of Hajj guidance is as follows: (1) The regular Hajj guidance by the government is carried out at least 8 times a day (twice at the district/city level and 6 times at the sub-district level). (2) One meeting lasts for four hours of lessons, where 1 JPL (Jam Pelajaran) equals 60 minutes.

Fourthly, the Hajj guidance materials include:

- Policy for conducting Hajj worship in Indonesia and Saudi Arabia (Taklimatul Hajj)

- Guidance for performing the Hajj pilgrimage (Hajj manasik), both theoretical and practical

- Guidance for Hajj travel (flight safety)

- Health services guidance

- Fiqh Hajj and the wisdom of Hajj worship

- Arbain and pilgrimage

- Akhlaq, customs, and culture of Saudi Arabia

Fifthly, the rights and obligations of the Hajj pilgrims and the formation of Karu, Karom, and Kloter. The guidance of the Hajj manasik by Kelombok Bimbingan is at least 15 times. After participating in Hajj guidance, the pilgrims are expected to: explain the government's policy in conducting Hajj worship, explain the process of Hajj worship from embarkation, in Saudi Arabia, to returning to Indonesia, mention the requirements, pillars, and obligatory acts of Hajj, recite the intention of ihram and talbiyah, explain the meaning of standing at Arafah and staying at Muzdalifah and Mina, practice tawaf, sa'i, stoning, and tahallul, mention the prohibitions of ihram, perform the Hajj manasik and the process of Hajj worship according to Islamic law, explain the meaning and places of pilgrimage in Mecca and Medina, and explain the concept of a haji mabrur (accepted Hajj) and how to maintain it.

Based on the duties and functions mentioned above, the Indonesian Hajj Guide Training and Certification Center (TPIHI) has the following roles:

- Organizer, who organizes and coordinates all Hajj worship activities, worship problem-solving, and Hajj manasik in their respective Kloter with the Head of Worship and Guidance Supervision of the Daker (Working Area), Sector, and Head of Daker.

- Facilitator, who provides services to the pilgrims in their respective Kloter and other relevant parties.

- Ustadz/Ustadzah, who provides consultation regarding worship and Hajj manasik problems to the pilgrims in their respective Kloter.

- Analyst, expected to be able to analyze the problems faced by the Hajj pilgrims in their respective Kloter, from the cause of problems to providing solutions and resolving them.

- Administrator, who accumulates data, processes data, compiles narratives and reports on all worship service activities for the Hajj pilgrims in their respective Kloter and reports to the Kloter Chairman to the Sector or Daker.

Reflection on the Importance of Empathy in the Digital Era

With the rapid development of technology, human life is becoming easier with the internet and social media. However, at the same time, the phenomenon of individualism and difficulty in understanding the feelings of others is increasing. In this article, we will discuss the importance of empathy in today's digital life and how we can develop this ability.

The Importance of Empathy

Empathy is the ability to feel and understand the feelings of others. In digital life, empathy becomes increasingly important because we can easily communicate with others without having to face-to-face. In social media, we can write comments or send messages without seeing the direct reaction from the person we are talking to. This can lead to problems such as misunderstandings and conflict.

In the context of digital life, a lack of empathy can trigger cyberbullying behavior. Many people feel free to write rude comments or belittle others without thinking about the feelings of the victim. This often happens to teenagers who do not have mature empathic abilities.

In addition, a lack of empathy can also trigger disputes in social relationships. Many people are too focused on personal interests, ignoring the feelings and needs of others. This can lead to tension in social relationships, such as disputes between different groups.

Developing Empathy Skills

To develop empathy skills, we must learn to listen well. In the context of digital life, listening well means reading well. We must read messages or comments carefully and understand the context before responding.

In addition, we must also learn to respect differences of opinion. In social media, different opinions and perspectives can easily be displayed and shared. We must learn to understand other people's perspectives and respect those differences.

We must also learn to acknowledge mistakes and apologize. In social life, whether real or virtual, acknowledging mistakes and apologizing is an important action to alleviate conflicts and improve the quality of our social relationships.

In developing empathy skills, we must also learn to use social media wisely and responsibly. We must understand that the existence of social media also has negative impacts, such as negative content and cyberbullying behavior. Therefore, we must learn to use social media positively and not harm others.

Conclusion

In this increasingly complex digital life, empathy is becoming more and more important.

The Analysis of Media Phenomena on Lato-Lato Game and Its Relation to Ancestral Prediction Tradition

 The rapidly growing media industry has given rise to various phenomena that grab public attention, including a child's game that has become popular lately, called lato-lato. This game involves two small balls that are swung together.

Since going viral, lato-lato has become a widely known game. According to sources, lato-lato originated from the United States under the name clackers. In Indonesia, similar traditional games are known by various names, such as lato-lato in the Bugis language and kato-kato in Sulawesi, as well as tek-tek in Java.

Although lato-lato is just a common game for children, some people associate it with different things. In Indonesia, some communities still believe in the traditional practice of predicting the future based on signs found in nature. Therefore, any phenomenon that is being talked about tends to be analyzed based on issues such as economic stability, politics, social issues, or leadership. For example, people in villages often link certain phenomena to leadership succession.

When natural disasters such as volcanic eruptions occur, people often associate them with signs of an impending fall of a leader or a leader who is facing heavy responsibility. In some places, people are asked to install traditional klenengan (bell) made from used glass bottles filled with pebbles and bamboo. People from older generations also mentioned that there was a prediction of the coming of "buta ijo", who is a symbolic representation of a big figure that will soon fall. It turned out that it referred to the fall of the Orde Baru regime.

The game of lato-lato is also not immune to community analysis. Some people associate it with a phenomenon that attracts attention at the end of the year before the new year, namely the competition among regional leaders to claim the RI 1 title. The way that lato-lato is played, where the two balls are swung up and down, is seen to have a meaning that soon there will be fierce competition, conflict, increased emotional tension, and heat, just like the game itself. But whether this is just an analysis or actually a sign, remains a subject of debate.

Since ancient times, people have always linked something with natural signs, whether those are indicators of social nature or indications caused by animals coming down from mountains, tidal waves, gusts of wind, dead trees, stranded fish, flocks of birds flying in large numbers, and so on. However, in this digital era, phenomena can easily be created and go viral with just the word "viral".

Radical Democracy: A Response to the Decay of Democracy

The lack of freedom and tolerance in today's political landscape may make us outraged. The shift towards liberal democracy can create a fertile ground for inequality and lead to irrational conditions in democracy under the guise of political consensus.

Democracy ought to provide inherent equality, freedom of organization, opinion, and expression. However, today's democracy seems to be an empty promise. For instance, at the collegiate level, the General Election should be the highest forum of democracy, but it is usually marred by unqualified and incompetent candidates, unfair KPU (General Election Commission) performance, and a lack of tolerance for pluralism. All these negative phenomena indicate an irrational condition in democracy based on the pretext of political consensus.

Real democracy should bring freedom and equality, but paradoxically, decay is built on the pretext of democracy itself. Radical democracy, a concept proposed by Chantal Mouffe, can provide a response and overcome this paradox of democracy.

Radical democracy is an attempt to radicalize democracy by demanding continuous conflict, dispute, and ideological debates to capture discourses. In a sense, radical democracy becomes a hegemonic struggle. In radical democracy, all forms of ideas and ideologies compete using their political articulation, where ideas are constantly produced.

Participation is one of the most important things in radical democracy. In other words, radical democracy requires "noise" and "turmoil" to unveil stability for the realization of emancipatory politics. Mouffe states that there is no consensus in democracy, only hegemonic practices that are vulnerable and open to be fought by counter-hegemonic practices.

Agreements or majority decisions in parliament and general elections are the result of voting. However, in radical democracy, the agreements reached are not static but dynamic and can be fought through ideological conflict and competition. Thus, radical democracy can be a solution to the decay of democracy that often occurs in Indonesia.

In radical democracy, there is a discourse contestation and conflict to seize hegemony in public space. However, if this contestation causes wounds to society, such as violence and even war, a differentiation between antagonism and agonism relations is necessary, and a transformation from antagonistic to agonistic relations should be pursued.

Antagonistic relations in the political context trigger the relation between us as friends and them as enemies in democratic politics. This relation will lead to disagreement and the consequence of dichotomy between friend and foe who do not share the democratic space.

In this context, the enemy is defined as an entity that must be destroyed and eliminated both ideologically and existentially in the democratic public space. The antagonistic relation between friend and foe must be addressed so that conflict and disagreement do not damage the political association in democracy.

Therefore, radical democracy must transform from antagonism to agonism relations. Agonism relations do not pretend to eliminate the dimension of conflict on one side and do not get trapped in negotiating or reaching agreements through deliberation. In other words, agonism relations prevent conflict from destroying political associations in democracy.

From agonism relations, the relation between us as friends and them as enemies turns into an adversarial relation, namely, an agonistic friend or adversary relation. Opposition that has a shared position in democracy but has different discourses, interests, and ideas that must be rejected.

Radical democracy implies a socialist dimension in upholding democratic struggle, thus ending capitalist production relations, which are the roots of many subordinate relations. Capitalism in the political domain can be interpreted as making humans or every individual a commodity, which can be picked from each individual, and it is the right to vote that can be used to legitimize power.

Democracy is not only limited to general elections; regardless of this, radical democracy has aspirations, goals, and ideals for emancipation that are the main thing in radical democracy.

Analysis of the Positive Message in the Song "Syantik" and Its Significance in Fostering Self-Confidence in Women.

The popular Tik-Tok song "Syantik" has sparked questions about the meaning of the lyrics sung by Siti Badriah. The song tells the story of a woman who feels "syantik" or beautiful and attracts the attention of many men. However, the woman also admits that she does not care about negative comments from people who are jealous or dislike her appearance.

The song delivers a positive message about self-confidence and self-love. A woman who is "syantik" does not have to always wear heavy makeup or get dolled up. A "syantik" woman is someone who has strengths and weaknesses, but remains proud of herself.

The song also encourages us to have fun and enjoy life. A "syantik" woman does not have to always be serious or stressed. A "syantik" woman is someone who can relax and have fun with her friends. A "syantik" woman can also dance and sing freely.

The song also reminds us not to be easily tempted or influenced by others. A "syantik" woman does not have to always follow trends or other people's styles. A "syantik" woman is someone who has her own taste and style. A "syantik" woman can also reject or choose a man who is right for her.

"Syantik" is a song that entertains and gives spirit to women. The song also shows that beauty is not just about physical appearance, but also about attitude and personality. The song also emphasizes that every woman is "syantik" in her own way.

Appropriate title for the article: "The Power of 'Syantik': Fostering Self-Confidence in Women through a Popular Tik-Tok Song".

Prioritizing the Scientific Phase: A Message to Students

As a student, the scientific phase should be a top priority. The late night discussion with Mr. Dede reminded me to write this small note. We talked about the world of education, which has become our battleground until now.

Mr. Dede explained that we have lost our direction in education. Yet, the world of education is the backbone in advancing the nation. According to him, a shift in the mindset regarding science has occurred. He referred to the scientific phase as the phase of life, meaning people have been affected by the instant syndrome, which is in contrast to the actual scientific phase.

A student who should still be in the scientific phase is mixed up in the phase of life, where it is not yet time to experience it. A student must focus on their studies and not be caught up in domestic affairs that are not yet relevant. They must prioritize primary and secondary matters, and always be aware of their position and status.

Moreover, a student must pay attention to the scientific phase to achieve their vision and mission in acquiring knowledge. The life phase, social phase, or economic phase can be experienced, but they should not replace the scientific phase's main position.

The scientific phase should be more enduring and become a caretaker that takes us to the gate of freedom to think and create. The scientific phase will always be a spirit where a person will not be separated from space and time. The scientific phase will become a student's main mentality. Therefore, a person will still be a student forever, even when they have become a family person, an entrepreneur, or occupies a specific position. The dignity of science will not be removed just because people's needs have shifted into the life phase.

So, as students, let us prioritize the scientific phase. Focus on studying, prioritize primary and secondary matters, and always pay attention to the vision and mission in acquiring knowledge. Because the scientific phase is the caretaker of our future aspirations, the gate to freedom of thinking and creating.

The Development of Western Philosophy from Ancient Greece to Contemporary Times

In the past, when humans lived in primitive societies, they did not distinguish between different types of knowledge. Everything they knew was considered one type of knowledge. A tribe leader could serve as a judge, chief, or even a professor. However, over time, there was a differentiation of various types of knowledge, resulting in work specialization, which transformed the structure of society.

Before entering the era of Ancient Greece, the explanation for natural phenomena was myths and legends. However, the explanations given by Greek mythology could not be explained rationally. For example, thunder came from the wrath of the god Thor. This rationalization based on myths continued until the sixth century BC.

The most fundamental period in the history of the development of science and philosophy is the period of Greek philosophy (sixth century BC to zero AD). During this time, there were philosophers such as Thales (624-546 BC). At that time, philosophers sought to find the principles (arche) that were the basis of everything in existence. They discussed the elements that make up the cosmos or principles that underlie everything. Thales referred to water as the fundamental principle.

Other philosophers included Anaximander (611-545 BC), who referred to aperion, which is limitless, as the origin of everything. Anaximenes (588-524 BC) referred to air as the vital element of life. Pythagoras (580-500 BC) stated that the basis of everything could be explained by numbers. Later, philosophical discussions were no longer about the origin of the universe, but whether reality is changing or static. Two famous philosophers from that period were Heraclitus (540-475 BC) and Parmenides (540-475 BC). Heraclitus said that everything was constantly changing, while Parmenides said that reality was stable and unchanging. The view of Democritus (460-370 BC) stated that reality consists of many elements called atoms. This view became the foundation for the development of physics, chemistry, and biology.

In ancient Greece, people began to think about the universe in a more rational way, rather than relying on myths. The most prominent figure in Greek philosophy was Socrates who used a philosophical method called dialectics, in which he did not provide direct knowledge but used questions to trigger knowledge in others. Socrates' pupil, Plato, continued the tradition of dialogue in philosophy. However, philosophical thought reached its peak in Plato's pupil, Aristotle. He suggested that science should seek to understand the cause of the object being investigated. Aristotle identified four types of causes to understand how everything happens.

At that time, philosophical thought and science were not separated. Everything that humans thought was called philosophy. However, in the Middle Ages, philosophical thought became united with religion and church dogma, resulting in whatever the church said was considered true. The Middle Ages in Europe were known as the golden age of Christianity, which lasted from the sixth to sixteenth century AD.

The history of Western philosophy can be divided into four periods based on the dominant characteristics of the thought of the time.

During Ancient Greece, philosophers were very interested in the origin of the universe, resulting in a cosmos-centered worldview.

The Middle Ages were marked by a theocentric worldview, in which philosophers used philosophy to strengthen Christian dogma.

In the Modern era, an anthropocentric worldview emerged, with a focus on humans as the center of philosophical analysis. Although philosophy remained secular, science became very important and continued to develop.

Finally, in the contemporary era, philosophers focused on logosentric, making texts the central theme in their discourse.

During the Renaissance, philosophical thought began to separate itself from religion and focus on freedom of thought. This era was also marked by the emergence of astonishing works of art, such as painting, sculpture, architecture, music, and literature. Philosophers of this period, such as Nicolaus Copernicus, Francis Bacon, Galileo Galilei, and Thomas Aquinas, made significant contributions to the development of philosophical thought and science.

"Registration for UM-PTKIN 2023 Now Open: How to Apply and Important Dates to Note"

Good news for those who want to continue their studies at state Islamic universities (PTKIN) in 2023. Registration for the PTKIN entrance exam or UM-PTKIN will officially be opened starting tomorrow, Monday, April 10, 2023 at 4:00 PM WIB and will end on May 15, 2023.

UM-PTKIN is a selection attended by 58 PTKIN (UIN, IAIN, STAIN) and PTNs with Religious Study Programs whose operational permits are issued by the Indonesian Ministry of Religious Affairs. The selection process itself is done through a written test based on the Electronic Selection System (SSE) which will be held simultaneously in all universities spread throughout Indonesia.

The Coordinator of the PMB National Publicity Pokja Humas, Dr. M Rikza Chamami MSI, confirmed that UM-PTKIN registration for 2023 can be accessed through the website https://um.ptkin.ac.id.

To be eligible to participate in this selection, participants must have an NISN and be a graduate of educational units such as MA / MAK / SMA / SMK / Mu'adalah Boarding School / Formal Diniyah Education / Equalization Education of Salafiyah Islamic Boarding Schools or equivalents dated 2021, 2022, and 2023. In addition, you must also pay a UM-PTKIN registration fee of Rp. 200,000 through the bank specified by the Central Committee.

You can register through the website https://um.ptkin.ac.id and must complete your biodata online until you receive an invoice. After that, you can make payments at the bank listed on the invoice, and don't forget to save the payment slip / proof of payment. Then, you can log back in to the website https://um.ptkin.ac.id and continue the registration process until you get the Exam Participant Card.

For program choices, each participant can choose a maximum of 3 (three) study programs, where the order of selecting the Study Program indicates priority. Participants who choose only 1 (one) Study Program may choose to study at an Islamic Religious College (PTKI) anywhere, while participants who choose 2 (two) or more Study Programs, one of which must be a study program from a PTKI in the same province as the place where the participants take the test.

Don't forget to take note of important schedules such as registration and payment which will start on April 10 to May 15, 2023, SSE test which will be held from May 29 to June 8, 2023, and the announcement on June 23, 2023. Prepare yourself and good luck!

"The Struggle of UKM/UKK/KM Groups in Adding Recruitment Article: Victory or Vain?"

On Wednesday, September 2, 2020, a debate ensued among several student groups in an institute about Extra Campus Student Organizations (OMEK). The Unit Activity Student (UKM), Campus Activity Unit (UKK), and Student Community (KM) groups were concerned as OMEK was recruiting new members after the Academic and Student Culture Introduction Event (PBAK) ended, before the inauguration and internal recruitment were carried out. Although OMEK's recruitment was part of their cadre regeneration, UKM/UKK/KM felt it could cause problems on campus. Therefore, they proposed an article to restrict OMEK's movements on campus. This issue continued to cause anxiety among UKM/UKK/KM institutions.

In a student council meeting, there was a proposal to add a new article regulating the recruitment of student organizations. However, some opposed this proposal on the grounds that it would conflict with Regulation of the Minister of Research, Technology, and Higher Education (Permenristekdikti) No. 55 of 2018. The one who opposed the proposal was the Chairman of the Student Executive Board (Dema), who turned out to be a cadre of one of the OMEK institutions.

The Chairman of Dema stated that OMEK's entry into the campus was regulated in Permenristekdikti No. 55 of 2018 and OMEK institutions were permitted to form UKM PIP (Pembinaan Ideologi Pancasila/ Pancasila Ideology Development) as a response to religious radicalism entering the campus. However, after further research, OMEK's entry into the campus should merge into one and be accommodated by a UKM PIP forum. The rationalization brought by the Chairman of Dema was not yet in-depth because the proposed article could still be adjusted to Permenristekdikti No. 55 of 2018.

In Article 3 Paragraph 3 of Permenristekdikti No. 55 of 2018, it is stated that student organizations can involve or collaborate with extra campus student organizations in accordance with the provisions of applicable laws and regulations. Therefore, if needed, OMEK can enter into UKM PIP. Permenristekdikti No. 55 of 2018 also emphasizes that OMEK's entry must comply with the regulations that apply on each campus.

However, if Permenristekdikti No. 55 of 2018 has not been socialized at IAIN Tulungagung, then these regulations cannot be implemented on that campus. Therefore, the rationalization brought by the Chairman of Dema still raises questions about whether he really wants to protect OMEK from rules that limit the existence and movement of OMEK on campus. Hence, there needs to be an official clarification from the Chairman of Dema regarding his rejection of the article proposal submitted by UKM/UKK/KM group.

After a very long debate, the UKM/UKK/KM groups finally won the proposed recruitment article. However, this rule will not be implemented because the lecture is conducted online, so OMEK will not conduct an open recruitment on campus. Nevertheless, this issue is also felt by the Chairman of Dema who rejected the addition of this article. Thus, this debate is considered in vain by both parties.

Ramadan Traditions and Jogokariyan Mosque in Yogyakarta.

 Now it's Ramadan again. Muslims are fasting, which is an important part of Islam. After a day of not eating and drinking, usually people in Yogyakarta like to do ngabuburit activity.

In Yogyakarta, there is a favorite place for ngabuburit, which is "Pasar Kaget Ramadan". In this Ramadan market, there are many small foods for breaking the fast and various traditional and modern foods.

The price of food sold at this market is also affordable, so it is suitable for students. One of the newly popular Ramadan markets among young people in Yogyakarta is the "Ramadan Jogokariyan" afternoon market.

This afternoon market is located in the Jogokariyan Mosque in Yogyakarta. In addition to its unique Ramadan market, this village mosque has a long history and is famous not only in Indonesia but also worldwide.

This mosque was built in 1966 and began to be used in 1967. The name of the mosque is taken from the name of the village where the mosque stands, namely Kampung Jogokariyan. Initially, the mosque was located to the south of the Jokogkariyan village but was then moved to the center of the village by the first mosque takmir, Ustadz Amin Said, in accordance with the habit of Prophet Muhammad SAW in naming the mosque according to its location.

The Jogokariyan Mosque is located at the corner of the village intersection and was built gradually. Initially, it only consisted of the main building. Then in 2006, the Islamic Center was built on the east side of the main building.

That year, a resident's house next to the mosque collapsed, so the mosque bought the land so that the area of ​​the mosque complex could be expanded. All congregational services are carried out at the Jogokariyan Mosque Islamic Center, such as the clinic bureau, distribution bureau, and committee to action for the congregation.

The many activities in this mosque make it always crowded, not only during Ramadan. Many Muslim communities from Yogyakarta and abroad come here. Even a few years ago, the European Parliament and Palestinian scholars visited for comparative studies. This village mosque attracts attention because although it is not a grand mosque, it can be worldwide renowned.

The afternoon market in Jogokariyan village, which only exists during Ramadan, is always anticipated by Yogyakarta residents. However, there is a slight difference between Jogokariyan Ramadan tradition in the past and now.

Before the pandemic, the market was more crowded with visitors and trader stalls compared to now. Many visitors wait for several hours before breaking their fast at Jogokariyan Mosque's area.

When the call to prayer sounds, traders and visitors jointly lay out mats in the middle of the road not far from the mosque area. They share snacks that they have bought since the afternoon together.

Jogokariyan Mosque also offers activities that can be followed, such as free iftar and Madinah and Gaza-style tarawih. However, this year many things are adjusted to the pandemic situation such as mandatory mask-wearing and social distancing. Traders also have to take GeNose tests first and wear identification tags on their necks.

The takjil piring terbang tradition was replaced with distributing boxed rice that can be taken home by visitors. All of these measures are taken to avoid crowds that are at risk.

This Ramadan, Jogokariyan Mosque holds an afternoon market called Kampoeng Ramadhan Jogokariyan. However, due to the Covid-19 pandemic, they have to limit the number of traders and the distance between them to avoid crowding. The mosque also provides around 2000 servings of iftar food every day at a price of Rp12,500 per portion.

In addition, GeNose test services are provided every Monday to Saturday at Jogokariyan Mosque. Health protocols such as wearing masks, washing hands, and providing hand sanitizer are also well-implemented at Kampoeng Ramadhan Jogokariyan. However, maintaining distance between people is still difficult due to the many visitors. Therefore, everyone must be careful and maintain personal hygiene.

The Symbolic Meaning of Rice as the Center of Prosperity and Happiness in Indonesian Culture

Indonesian culture possesses a wealth of knowledge from various civilizations, such as coastal, river, and agricultural civilizations. Especially in Javanese and Balinese agrarian cultures, the figure of Dwi Sri is considered to be the embodiment of fertility and is always the main figure during planting and harvesting season.

The tradition of hanging rice above the kitchen, in front of the door, and rice barns has also been around for a long time. Although the motif is unclear, the wisdom values contained in it are always respected and not forgotten.

Rice is known as "paparelean" in Sundanese, because grandparents had a hard time deciding and choosing a name for the plant. Meanwhile, in Javanese language, rice is called "pari". Dewi Sri also has different names in every region.

Indonesian agrarian culture has strong philosophical values, which can be seen from planting to harvest, even when it is consumed. Farmers and rice cannot be separated from various rituals that exist, such as mapag sri in Java, Seren Taun in the Banten region, and Majikeun Pare in the Bogor region.

Rice that is tied and brought home to be placed in a rice barn or on the roof around the kitchen is the way farmers sort and store rice that will be used as seeds in the next planting season. Rice has important meaning as a symbol of prosperity and fertility. When building a house, there is a tradition of placing offerings on the roof, one of which is a bundle of rice which has the meaning of pancer or the central point. Rice is also a vital staple food in the Indonesian community, especially in Java.

People often say that having rice (staple food) is more important than money, as rice gives calm and security. Rice hung in the house is also considered as a charm that brings blessings. In the story of Dewi Nawangwulan, rice stored in storage is considered more blessed.

In this aspect, we must appreciate farmers as the support of tradition, culture, economy, and civilization. Farmers work hard to fulfill the country's food needs and we should not forget their important roles. We should respect farmers, even if we do not believe in the mythology of Dewi Sri.

Taking Lessons from Ramadan: Becoming a Better Human Being

 The heart is an important part of a person besides the mind. Generosity is an attitude that requires an open and light heart. Generosity means having a generous heart, not being stingy, enjoying giving, and so on.

Generous people have a wide heart and can share with others. After all, at its essence, humans do not have everything, and everything they possess is only a trust from the Almighty.

People who are easy to donate believe that what they have is also the right of others and consider it a trust that must be fulfilled. So, generous people essentially understand the essence of the concept of "possessing."

As humans, it is natural to feel entitled to everything we get. However, sometimes that feeling makes it difficult for us to let go or even too greedy to keep having many things.

But actually, giving and sharing don't always have to be grand. For example, when we give charity, it doesn't have to be a big amount. What's important is the good intention.

One of the moments where sharing activities feel more impactful is during the month of Ramadan. Many activities of sharing iftar meals, snacks, and so on are carried out.

People are more enthusiastic, even young people from various organizations hit the streets to share food with those in need.

All of these benevolent activities certainly do not arise on their own. There are many factors that influence them, one of which is the desire to be useful to others, which is always attached to the human soul.

Maslow's theory states that humans have a hierarchy of needs, and at the third level is the need for belongings and love. After basic needs such as food and safety are met, humans want to build social relationships and experience love.

Sharing and donating during the month of Ramadan is a way to fulfill this need, and for Muslims, it is also a religious obligation. However, more than just sharing, Ramadan must also be interpreted as a time to improve the heart and train for perseverance and humility.

Fasting is not just about abstaining from hunger and thirst but also restraining lust and anger. Therefore, Ramadan is a time to train the human heart. However, this month is not the ultimate goal of worship and doing good. Instead, this month must become a training ground and form good habits for the following months.

Ramadan is a month in which people compete to do good. However, while carrying out these deeds, we need to pay attention to the concept of good (thayyib) in Islam. So that our good intentions can be successful, they must be done in a good way and not have a negative impact on others. We must strive to be generous by understanding others and becoming humans who have the ability to refrain from things that are not good.

Generosity doesn't always have to be with money but can also be by giving kindness to others in any form. When we are able to give in larger amounts with a sincere heart, of course, that is even better.

Ramadan is a month of generosity and forging to produce better humans. After Ramadan, there is Eid al-Fitr in the month of Shawwal, where humans return to a holy state after being tempered and improved in Ramadan.

Let's take advantage of this Ramadan moment to improve ourselves and become even better humans.

Kanjuruhan and Badut Temple: The Creative Roots of Malang Civilization.

 The Kanjuruhan Kingdom and Badut Temple are two important things in the history of the development of civilization in Malang Raya, even in East Java. In the 8th century AD, Kanjuruhan became the starting point for the formation of a socio-cultural system in Malang. The society at that time had changed from Megalithic culture to a more civilized and organized culture, especially in the institution of the kingdom.

 The Kanjuruhan era was the zero point or foundation in the history of Malang civilization, which gave rise to ideas, activities, and creative products for 750 years, until the 15th century AD. This long creative process contributed to the development of civilization in Malang until today. To better understand this, a seminar with the theme "The Zero Point of Malang Civilization: The Creativity in Architecture and Iconography of Badut Temple" was held at the Malang Creative Center on March 3, 2023. This seminar is part of the 2023 Malang Cultural Week and is expected to provide useful benefits for participants.

Power, Truth, and Leaders: Foucault's thoughts on the relationship between human beings

Since ancient times, humans have known what power is. In prehistoric times, they were even willing to fight for power because of their survival needs. Now, power has become common in the leadership system of a country.

However, there are people who misuse power, such as vote-buying or influencing the KPU. Power should not be understood as possession by a small group in society. Power actually spreads in social relationships and is not centralized to one person or institution. Therefore, power can be viewed positively.

According to Foucault, power and knowledge are closely related. Power can serve as a justification for law and knowledge, and vice versa. Every power can influence the formation of knowledge, and conversely, every direct formation of knowledge can shape power.

In the modern society, the sustainability of a power can make a place become modern. Therefore, power should be understood as rational, productive, positive, and discursive relationships.

Power can create its own truth and disseminate it to others so that they can follow that truth. This happens because power has control over the media and public opinion that might benefit them. However, opposition or resistance to power is very important so that power is not perpetuated without criticism.

A leader is not only a symbol, but the most important thing is his policies for others and the society he leads. A leader must be fair and not only seek popularity or be involved in corruption. If a leader no longer walks in the path of truth, then we must remind him well.

Foucault's thoughts on power and knowledge aim for individuals to be independent and find their own way of life. If someone can manage themselves well, then they can also manage others properly. Therefore, power is not only owned by a particular group or country, but is held by everyone in human relationships.

Mbah Ime: A Different Kind of Village Head with his Spiritual Power

During the early days of our Community Service Program in Jajar village, I met Mbah Ime, who was the village head there. I was a bit confused when the village officials referred to him as "mbah lurah." If a village head is still young, they should use a more appropriate term like "mas lurah." However, when I saw the banner in the village office, I found out that Mbah Ime was actually quite old.

When Mbah Ime arrived, he welcomed us and didn't introduce himself. However, we knew he was the person we were waiting for, and one of us made sure his name was Imam. He also offered us cigarettes, and we chatted about various things related to Jajar village.

After the conversation ended, we walked around the village. Our first meeting was brief because we had to receive a visit from LP2M. It turns out that Mbah Ime was the younger brother of our head of Community Service Center, Dr. Muntahibun Nafis, which may be the reason why we were placed in Jajar village.

Mbah Ime is a young village head who has gained wisdom and knowledge from interacting with people from different backgrounds and professions. He has a vision to unite Islamic and Javanese cultural values in his village of Jajar. He created an innovative cultural event called the Megengan Show to celebrate the month of Ramadan and preserve traditions that are nearly extinct.

Mbah Ime's wisdom and leadership skills are reflected in his belief that people should buy local products to support the community and local economy. In fact, he threatened to leave the village if people did not support their local economy. This shows his willingness to promote nationalism and community pride through the "Watu Jajar" program.

Despite his young age, Mbah Ime's programs have modern and traditional values that aim to develop and prosper his village. It's no wonder he is respected for his knowledge and wisdom.

Young Head with an Old Soul

Mbah Ime is an extraordinary active and energetic village leader. Although most village leaders are already old and referred to as "mbah lurah," Mbah Ime still has a youthful spirit and brilliant ideas. He has created many programs such as Jajar Gumregah, Watu Jajar, and Jajar Rambanan that are useful for the community. Mbah Ime is also very good at mingling with people who are younger than him, so there seems to be no difference between them. He always has guests at his home, and the courtyard is designed like a meeting hall. His friends come from various backgrounds such as students, cultural figures, gamblers, academics, journalists, artists, government officials, and of course, the Jajar community itself. Mbah Ime is old, but his spirit and soul are always young.

Mbah Ime is a young village head who has gained wisdom and knowledge from interacting with people from different backgrounds and professions. He has a vision to unite Islamic and Javanese cultural values in his village of Jajar. He created an innovative cultural event called the Megengan Show to celebrate the month of Ramadan and preserve traditions that are nearly extinct.

Mbah Ime's wisdom and leadership skills are reflected in his belief that people should buy local products to support the community and local economy. In fact, he threatened to leave the village if people did not support their local economy. This shows his willingness to promote nationalism and community pride through the "Watu Jajar" program.

Despite his young age, Mbah Ime's programs have modern and traditional values that aim to develop and prosper his village. It's no wonder he is respected for his knowledge and wisdom

Embracing Identity Freely: Reflection on the Concept of Identity in the Film 'Taqwacore'

I like to watch YouTube before going to bed. I usually watch movies, talk shows, or stand-up comedy. Sometimes I just play the sound of rain to help me sleep.

When I want to watch a movie, I write down any keywords I want like "Indonesian movie" or "Indonesian sub movie" in the YouTube search bar. Then, YouTube will show a list of films based on the keywords I wrote. One day in 2017, there was a movie with the title "good movie" on the list, and I watched it.

The movie was titled "The Taqwacores" and was set in Buffalo, New York, USA. The film tells the story of a group of punk kids who are mostly Muslims. I was very interested in the character of Rabeya, a Muslim woman who wears a burqa (a garment that covers the entire body) with various punk identities. Rabeya actually has very feminist and liberal views despite wearing a burqa. The film is controversial and considered taboo by some Muslims, but for me, the film teaches tolerance and friendship between different characters.

In the film, Michael Muhammad Knight, a convert who is also part of the Muslim Punk Rock community, faces difficulties in being accepted among Muslims and non-Muslims alike. Nevertheless, they remain committed to performing the five daily prayers during their music tour. For a Muslim watching this film, they may feel a dilemma between their identity as a Muslim and being part of the Punk Rock community.

Identity is very important for humans, and our society continues to seek absolute identities. However, we actually have various identities within us such as gender, nationality, and social class. But not all of those identities become absolute identities. We need to reflect on ourselves and accept identities freely.

The French philosopher Gabriel Marcel said that objectivity is the opposite of existence. Existence is our concrete situation like gender and nationality, but it is not our true identity philosophically. Marcel offers three important phases to achieve objectivity, namely admiration, reflection, and exploration. By doing these three phases, we can find our true identity.

To become a true human being, according to the French philosopher Gabriel Marcel, we need to go through three important phases. The first phase is admiration, which is to open ourselves to various things in life with humility. We must be willing to see, hear, and accept new things with an open mind. We cannot be true human beings if we are arrogant and conceited.

However, being open alone is not enough. We also need to reflect on ourselves. Reflection has two stages. The first stage is intellectual reflection, which is abstract, analytical, universal, and verifiable. The second stage is dialogical reflection with real life. We must bring our thoughts and life experiences together in order to better understand ourselves.

After going through these two stages of reflection, we will arrive at the exploration phase. In this phase, we can accept reality freely, including accepting ourselves with all the identities that are attached to us. According to Marcel, the exploration phase goes beyond our active thinking.

From Marcel's philosophical concept, the Punk Rock Muslims in the mentioned film seem to reflect on themselves. They open themselves up to two different identities, as a Muslim and as a Punk Rock music fan. By reflecting on their identities, they could accept their identities freely and simultaneously embrace both of them.

Grateful to Maintain Mental Health

A friend of mine recently asked me for a book recommendation on "self-love." We often hear this term, especially on social media. But what does it actually mean?

Self-love means loving oneself and accepting one's weaknesses and strengths. When someone is able to love themselves, they will feel happy and confident. This is the key to achieving true happiness.

There are many benefits of self-love. Firstly, we will feel satisfied with our lives. We don't need to force ourselves to meet other people's expectations. We will also feel happy with our weaknesses and strengths.

Secondly, self-love helps us avoid mental disorders such as depression, stress, and anxiety. We will not be crushed when we see other people who are more successful than us. We also will not compare ourselves to others negatively.

Thirdly, self-love helps us live a healthy life physically and mentally. We will pay more attention to bodily needs such as eating healthy food, drinking enough water, getting enough sleep, and exercising. We will also pay attention to spiritual needs such as being grateful, spending time alone, practicing mindfulness, forgiving and being proud of our confidence.

So, self-love is not just a popular term on social media. It is a way to love and accept ourselves, so that we can live a happy and healthy life.

Maqashid al-Shari'ah is about the goals of Islamic law that humans must follow to achieve happiness in this world and the hereafter. The main concept of maqashid al-Shari'ah is to realize goodness and avoid harm. There are five main objectives in maqashid al-Shari'ah, which are to maintain religion, life, intellect, progeny, and property.

Self-love is very important because it can help a person find inner peace. By loving oneself, a person can find happiness that suits themself without comparing themselves to others. Self-love can also keep a person from mental disorders such as stress and depression, which can affect a person's mental health. Maintaining mental health is an important goal in maqashid al-Shari'ah.

According to Islam, mental health is a state of mind that is always calm, safe, peaceful, and always seeks peace. In this context, self-love can help a person achieve better mental health. By loving oneself, a person can avoid bad actions and improve their mental condition. Therefore, self-love is something that is very important in Islam.

Everyone will definitely experience problems in their lives. However, we must realize that we are not alone and there are still many people who experience the same or even more difficult situations than us. A lecture once said that we will feel the pinnacle of happiness when we can be grateful for what we already have. We must be grateful for every blessing that Allah has given us, because nothing is in vain. Sometimes we don't realize the blessings that are given because they are obscured by our own egos.

We must always be optimistic that every problem we face is a process towards a better direction. Like the proverb, after rain comes the rainbow, or as said by R.A. Kartini, after darkness comes the light. We must also remember that Allah will not give trials that exceed our capability. In addition, there are still many things in this world that we should be grateful for, such as having friends, family, and jobs. We must be grateful for the happiness that has been given, because not everyone can feel the same thing.

Chinese Mediation in Saudi-Iran Peace: Reflection on the Complexity of Triangular Relations

Recently, we were surprised by the news that China successfully mediated peace between Saudi Arabia and Iran. This is noteworthy as the two nations are often embroiled in disputes and mutual accusations. Many regarded the root of the problem as political competition, mainly regarding the struggle for power in the Middle East and differences in oil and gas management policies.

However, in Indonesia, some still view the feud between Saudi Arabia and Iran as a conflict between Sunni and Shia. This is problematic as the two countries have Shia and Sunni citizens living together peacefully. The conflict between them becomes more complicated after Iran's revolution, and it has been narrowed, viewed only as a Sunni-Shia conflict.

Although the complexity of the relationship between Saudi Arabia and Iran, as well as China's role as a mediator, cannot be dismissed entirely. Even though Saudi is viewed as the representative of Sunni and Iran as the representative of Shia, this division is flexible and does not always reflect the actual political reality. The Sunni vs. Shia issue is just superficial, and it is perhaps made to conceal the actual conflict between Saudi Arabia and Iran.

We were surprised that Saudi Arabia and Iran ended their lengthy feud with a handshake marking peace, which was mediated by China instead of the usual America. In any case, peace is always good, even if there are interests or agendas behind it. However, there are still some issues that need to be resolved even though Saudi Arabia and Iran have made peace, and this must be done peacefully and diplomatically.

Therefore, let us welcome this good news and hope that peace between Saudi Arabia and Iran can continue to prosper. Let us also hope that China's mediation efforts can be a positive example for other nations in resolving conflicts through peaceful and diplomatic means.

The development of Western philosophy: From Cosmocentric to Logocentric

In primitive times, knowledge was considered equal by all, and anyone could become a tribal leader, judge, or professor. However, over time, people began to differentiate between types of knowledge, and job specialization eventually changed the structure of society.

Before entering the era of Ancient Greece, people used myths and legends as justification for natural phenomena. For example, lightning was considered the wrath of the god Thor. But during the development of Greek philosophy, people began to use common sense to seek answers to natural events.

Philosophers such as Thales, Anaximander, Anaximenes, and Pythagoras talked about the fundamental principles that underlie everything. Some referred to water, others to aperion (something limitless), and others to air. Some also spoke of numbers and elements called atoms.

After that, people began to question whether reality was changing or constant. Heraclitus said that everything flows and nothing stays, while Parmenides stated that reality is unchanging and constant. Democritus himself believed that reality consists of many elements called atoms.

Socrates became an important figure during this era. He used dialectical methods to foster knowledge in the minds of others. He did not convey knowledge, but through his questions, he tested the value of ideas that had already been born. The tradition of dialogue in philosophy was continued by Socrates' disciple, Plato.

So, in ancient Greece, philosophical thinking and scientific knowledge were not separated. However, during the Middle Ages, philosophical thinking was mixed with religion and regarded as the same as church dogma. Anything said by the church was considered correct at that time when Christianity was in its golden age in Europe.

But then the Renaissance in the 15th century and Enlightenment in the 18th century made philosophical thinking different from religion. The Renaissance was a period that focused heavily on art, architecture, music, literature, science, technology, and, of course, philosophy. At that time, free thinking was encouraged without fear of punishment from the church. Bold thinking that challenged dogma could change thinking patterns and produce new thinking in philosophy.

One of the thinkers was Aristotle, who is known for his theory of the causes of the objects studied. He said there were four causes, namely the material, formal, efficient, and final causes. Aristotle had a major contribution to science.

In the Renaissance, several important figures were born who opposed church dogma, such as Nicolaus Copernicus, who challenged the theory of Ptolemy believed by the church, that the earth was the center of the universe. Copernicus argued that the sun was the center. There were also other figures like Francis Bacon, Galileo Galilei, and Thomas Aquinas. So the Renaissance was like a time of rebirth of freedom of thought.

The history of Western philosophy can be divided into four distinct periods. Each period has dominant characteristics of thinking at that time.

During Ancient Greece, people were very interested in the origin of the universe and the cosmos. They created cosmocentric thinking to understand this.

While in the Middle Ages, philosophical thinking was closely related to Christianity. This caused philosophers to use their thinking to strengthen religious dogmas.

In the Modern Era, philosophical thinking was more focused on humans as the center of analysis. However, philosophy began to separate from science which had developed rapidly.

In the Contemporary Era, philosophers were more interested in analyzing texts as the central theme of discourse. This is known as logocentric.

Eksis: A New Human Need in the Digital Era

 Currently, the word "eksis" is trending everywhere - on social media, television, radio, and even in real life conversations. The origin of this word comes from the English word "exist", which means "to be" or "to live". In general, "eksis" means an individual's desire to be acknowledged by others.

In the past, only officials, celebrities, businesspeople, and religious figures were recognized by society. However, thanks to technology and social media, anyone can now become "eksis". Many people use social media to show their existence, ranging from ordinary people to famous politicians. 

However, sometimes people become addicted to being "eksis" on social media, leading them to obscure their true selves. Thus, it is essential to control ourselves when using social media.

Being "eksis" has now become a need for many people. As humans, we tend to fulfill our needs once our more basic needs are met. Human needs consist of five categories: physiological, safety, social, esteem, and self-actualization. "Eksis" falls under the category of needing to be acknowledged, loved, and valued by others.

In this era, the desire to be "eksis" has become a new culture among university students. They use social media to promote their events with attractive designs to attract others. Even university organizations compete to attract attention by creating flashy posters for their activities.

On campus, being "eksis" is very important, especially for student organizations. Usually, they use social media to promote the events they've created. The irony is that sometimes they are too focused on creating attractive designs without considering whether their activities benefit other students. As a result, their events become simple gatherings without making a positive contribution to others. Therefore, it is crucial for us, as university students, to ensure the essence of the activities we create, not just focus on the existence of our organization. If the activity is genuinely beneficial, it will undoubtedly be more attractive than just an ordinary gathering.

You must have participated in university organization activities, right? It is exciting to attend a talk show or a writing competition. However, some organizations only focus on looks and forget to make meaningful activities. It's frustrating to attend events without giving a positive contribution.

Therefore, as university students, we should be more concerned about the essence of the activities we create. Activities that benefit other students will undoubtedly be more fun and less wasteful of our time. If the university organization wants to be "eksis" and known, they should create a clear and well-planned concept for their activities. The purpose should be beneficial to many people or be a way to create a better change.

For example, if we want to make students prefer reading and discussing, we can't just ask them to read or attend a discussion. We also need to provide adequate facilities and great ideas that will attract them. We can provide many good books or enough garbage bins, then ask the cleaning staff to set a good example for other students.

Not only that, if we want to create exciting discussion events, we need to create an excellent concept that benefits many people. Students should not only be consumers of knowledge, but also producers. Therefore, discussions should allow everyone to learn and contribute. We should not just create a platform for our own visibility.

In conclusion, we must continue to learn and progress to create even better changes. Let's keep up the spirit!

Grave Pilgrimage: Uncovering the Spiritual and Cultural Significance Behind the Practice

In Indonesia, many people from various walks of life and religions, especially Muslims, engage in grave pilgrimage for various reasons. Some visit their parents' graves every day, while others journey to the graves of saints and religious leaders in groups during certain months with the intention of seeking blessings. Grave pilgrimage is a common practice in Indonesia, especially leading up to the holy month of Ramadan, where nearly all cemeteries become crowded with pilgrims visiting their departed loved ones.

The culture of nyekar, which means visiting the graves of one's parents, can also be found in several regions. For instance, every Jumat Kliwon or the Thursday before Jumat Kliwon, people visit their parents' graves as a sign of filial piety. Even though praying for one's parents can be done anywhere and anytime, visiting their grave at specific times is believed to help children remember their parents' devotion better.

According to Geertz's view, although death signifies separation, the living can still build a harmonious relationship with the deceased by continuously praying and visiting their graves. This is done on the day of their death anniversary (haul), leading up to Ramadan, or when family members fall ill, get married, or dream of meeting the deceased.

H.C. Loir also explains that in Islam, the worship of saints often involves visiting their holy tombs. A saint is a person who, by birth, talent, or through spiritual training, possesses supernatural powers.

In Indonesia, the grave pilgrimage is a common practice that relates to customs, culture, and religion. Indonesian society, especially Muslims, visit graves for various reasons such as sending prayers, seeking blessings, and displaying devotion to their departed parents.

The deceased saints are believed to possess supernatural powers that can help humans communicate with the spiritual realm. Therefore, the worship of saints is done at their gravesites. Worshippers from various social classes and nationalities gather at these sites to visit and seek blessings.

There are "caretakers" at these gravesites who provide holy water, blessings, and talismans. Additionally, there are rules in Islam that must be followed when dealing with a deceased person, such as washing, shrouding, praying, and burying.

Overall, grave pilgrimage is an important culture and tradition in Indonesia that holds high religious and social values. Maintaining and visiting the graves of the deceased is a duty in Islam. Communities that worship saints and visit the graves of holy saints, religious leaders, or revered figures believe that they can act as intermediaries between humans and God. It is believed that through them, prayers can be answered, and God's mercy can be shared.

Visiting the complex of holy graves is a periodic activity that is carried out by many people from different regions and nations, regardless of social status, ethnicity, or religion. There are "caretakers" who manage the gravesites and facilitate pilgrims by providing holy water, blessings, and talismans.

The concept of sacredness, worship, and holy ceremonies are very strong in religious and societal contexts anywhere. Although some may consider such practices extreme or misguided, for those who faithfully engage in them, it is an important part of their spiritual life.

Visiting graves is not merely a periodic ritual, but it is also a daily activity for the surrounding community and serves as a cultural, spiritual, and educational center. There exists a beautiful harmony between the living and the deceased there, where both can "coexist" naturally.

Desa Jajar: Local Wisdom and Gumregah Spirit to Build a Prosperous Village

 Desa Jajar may not look very different from other villages, but don't be mistaken, this village in Gandusari District, Trenggalek Regency, has many amazing potentials and local wisdom. They also have a slogan "gumregah" which means a community-driven movement for the generation blessed economy. Its goal is to make the village more prosperous and well-off.

The village head, Mbah Ime, is an active person who often makes unconventional and perhaps strange moves according to others. But, it is his ideas that drive the development of the village, especially in the fields of economics and culture. Even though the village is not very strategic as it is surrounded by mountains and other villages, Mbah Ime is still enthusiastic and never gives up to make his village more advanced.

Desa Jajar is divided into three "dukuh": Krajan, Kebon, and Mbelik. They prefer to use the term "dukuh" rather than "dusun". This term is actually rarely used, but Mbah Ime wants to develop the local and traditional culture in his village.

LP2M and KKN MDB UIN Sayyid Ali Rahmatullah Tulungagung 2022 team and I once learned in this village for one semester. We learned a lot from them about local wisdom and ways to develop their village.

Moreover, Desa Jajar has many cool potentials! They have culinary delights, home industries, economics, and culture that will make you amazed. Speaking of culinary delights, Jajar has a unique traditional food named "Cukdeh". It is a package of rice cake and vegetables wrapped in young Jati leaves and accompanied by fried tempeh with rectangular-shaped batter. Yummy!

Desa Jajar's Potentials

You should know about Desa Jajar's many cool potentials! They have culinary delights, home industries, economics, and culture that will leave you amazed. Speaking of culinary delights, Jajar has a unique traditional food named "Cukdeh". It is a package of rice cake and vegetables wrapped in young Jati leaves and accompanied by fried tempeh with rectangular-shaped batter. Yummy!

Fragment of Desa Jajar's History

Wow, I have the opportunity to delve into the village chronicles of Jajar written by fellow students from KKN MDB UIN Sayyid Ali Rahmatullah Tulungagung. This village is awesome! Apart from its impressive cultural heritage, Desa Jajar also has graves and sites that leave us fascinated.

In this village, there is a grave named Sarean. Do not be mistaken, Sarean is not the name of a tomb or a relic, but rather the name of a spring that exists in this village. It is said that this spring has been present since ancient times and might have been a resting place for travelers back then, hence the name Punden Sarean. But, why is this spring associated with a grave?

Perhaps the villagers believed that this spring had magical or sacred powers, so they regarded it as a grave. Or maybe it was revered as a shrine by the people in the village. Who knows for sure?

However, Punden Sarean has become one of the tourist attractions in Desa Jajar. If you visit this village, do not forget to drop by here!

Have you ever read the book "The Religion of Java" by Clifford Geertz? In this book, it was explained that the "pundens" in Java are often identified with springs, big banyan trees, old tombs, and the like. In Desa Jajar, there is a place called Sarean that is categorized as a "punden". Cool!

Aside from Sarean, there is also the Batu Lumpang site in Desa Jajar. This stone was purportedly used to grind food ingredients until smooth. However, no one knows for sure when this stone first appeared. It is possible that the Jajar region was inhabited by human civilization since a long time ago, and the stone was a relic from the era of kingdoms. Batu Lumpang is also a toponym of one of the hamlets in Desa Jajar, namely "Nglumpang".

There is an interesting story about the history of Desa Jajar. It is said that the chronicles of Desa Jajar began with two figures who came from Tembayat, Central Java, named Mbah Abdurrahman and Mbah Jayagati in the 1700s. They embarked on a journey from Tembayat towards the east and found a row of Lo trees, which later became known as Jajar. However, those trees no longer exist. There is also an old grave in the middle of the villagers' rice fields which they refer to as the tomb of Mbah Sari/Sarito. It is believed that Mbah Sari was once a member of Dipanagara's forces. After the Javanese war, many of Dipanagara's forces fled towards the east and established small villages. Hence, Mbah Sari's presence in Jajar is estimated to be around the mid-1800s. However, no one can say with certainty who this figure truly was. 

So, that's a little story about Desa Jajar. Isn't it exciting to know the history and uniqueness of a village?

Cultural-Rich Village

In Desa Jajar, there is a tradition that has been continuously held until now. It is called "tiban," which means the emergence of something unexpected. This tradition is performed once a year to pray for rain. There are two types of tiban in Desa Jajar, namely ritual and festival. Ritual tiban is carried out following the set rules and time, while festival tiban is more flexible and only aimed for entertainment.

What is important is that both types of tiban are still preserved in Desa Jajar. In addition, there are many other local wisdoms such as Megengan Show, classic and iconic salawat, Salalahuk, Jamasan in Jeding Wanatirta, and many more. All of these demonstrate that Desa Jajar has a rich rural culture.

According to Kakawin Nāgarakṛtâgama or Kakawin Deśawarṇana, a village is crucial. A village is considered as the heart of civilization. If the village is damaged, then the country will also be destroyed. Therefore, Desa Jajar should preserve and maintain its cultural heritage.

Desa Jajar is worthy of being called a cultural-rich village. It is a small village that has a rich history and cultural values of Java. In fact, Desa Jajar has been included in the tourism development program of the Trenggalek Tourism and Culture Office.

Hopefully, the village's government and the district government can collaborate to preserve and maintain the cultural traditions of Desa Jajar. It should not only be a one-sided claim or focused solely on development. We must truly accompany and preserve our culture.