Descendants of the Sultan of Sulu

Descendants of the Sultan of Sulu

08 June 2005 – Secretary of Foreign Affairs Alberto G. Romulo receives in his office at the Department of Foreign Affairs three direct descendants of the Sultan of Sulu Paduka Batara who went to Beijing, China to visit the Ming Dynasty Emperor Yong Le in the year 1417.

The Sultan died on his way home, leaving behind two sons. Secretary Romulo expressed wonder and delight that 18 generations and almost six centuries after the historic visit, Sultan Paduka’s descendants are able to visit their ancestral land and said that this historic event underscores the strong and deeply rooted friendship between the Philippines and China.

This visit is part of the activities lined up to celebrate the 30th anniversary of the establishment of RP-China diplomatic relations on 09 June 2005. Seen in the picture (L-R) are Mr. Wen Hai Jun, Mr. An Yan Chun, both 18th generation descendants, and Mr. An Jin Tian, 17th generation descendant and oldest surviving scion. Sitting beside Secretary Romulo is Ms. Teresita Ang-See, Executive Director of the Kaisa Heritage Center who also served as the interpreter for the visitors.




Ayat-Ayat Cinta is currently showing in nationwide 21 Cineplex cinemas

Ayat-Ayat Cinta is currently showing in nationwide 21 Cineplex cinemas

'Ayat-ayat Cinta' survives heavy-handed treatment
Nauval Yazid , Contributor , Jakarta | Sun, 03/02/2008 11:45 AM | Entertainment

Filmmakers might be jealous of any number of factors in Hanung Bramantyo's latest film, Ayat-ayat Cinta (Verses of Love) of: the best-seller novel of the same name from which it was adapted; ample promotion; exotic locations; and even the otherwise problematic long delayed-release which does drive curiosity.

However, these elements may pale in comparison with the advantage of endorsements by particular religious leaders in the name of a certain religion.

And this is where the record must be set straight: giving religious consideration to this film is in the same vein with fussy trivializing concerns about downplaying the religious theme in Da Vinci Code.

In other words, neither Ayat or Da Vinci are religious films. The Passion of the Christ is, and so are legendary Indonesian filmmaker Chaerul Umam's 1977 epic Al Kautsar and his 1982 critically acclaimed Titian Serambut Dibelah Tujuh (with English title, The Narrow Bridge). Each of these has a storyline which unfolds in a religious contexts, driven by religious teachings.

Despite backdrops, costumes and certain lines in Ayat undoubtedly rooted in a particular religion, the film moves its story forward from a purely love story.

The main character, Fahri (Fedi Nuril), is believably sincere in a too-good-to-be-true manner, which unsurprisingly attracts not less than four women during his stay and study in Cairo, Egypt. They are his college mate Nurul (Melanie Putria), whose high-profile family makes Fahri feels inferior; Noura (Zaskia Adya Mecca), a hapless victim of domestic violence who turns against Fahri; Maria (Carissa Putri in a somewhat mind-bogging dubbed voice), his jovial neighbor; and Aisha (Rianti Cartwright), who Fahri meets in very unlikely circumstances.

These four greatly different women, each with their own desire to love and have Fahri, provide the film with a succession of grand events that verges on melodrama.

Nothing is wrong with that of course. If we have forgiven stylish 1950s Hollywood director Douglas Sirk for over-the-top soapy dramas like "All that Heaven Allows" and "Written on the Win", ushering them into the halls of fame, similarly themes will always be welcome.

Nevertheless Ayat is beset by flaws that hijack the film's potential to become an epic classic.

The trouble starts with Hanung Bramantyo's treatment of Ayat as a burden to be borne. Indeed, it is not an easy feat to translate pages of widely read novel for the screen; in this case, his too-careful method often boomerangs. Also, in the screenplay by Salman Aristo and Ginatri S. Noerwhich point-of-view shifts unhelpfully back and forth between Aisha and Fahri.

Through his technically superb direction Hanung does his best to save it though, boosting the production values. Allan Sebastian, Hanung's frequent collaborator in art direction, does a commendable work in livening the film's interior sets with nuances of a vibrant Egypt. Add to that cinematographer Faozan Rizal, who often works with Hanung as well, whose panoramic views are a feast for the eyes.

Ayat's opening scene of flowing sands will strike film buffs as an imitation of openers in "The English Patient" or "Lawrence of Arabia". It is a soothing rip-off, though. While too much like a postcard, these scenes provide light moments to an otherwise weighty script.

The same praise, however, cannot be given to composer Tya Subijakto, whose musical score interferes with absorbing the film. She demonstrated what she did in "Sang Dewi" (The Goddess): sudden entrance of exaggerated orchestra, usually kicked off with strings seriously annoys and can reduce the intensity of carefully crafted scenes.

Given the high splendor factor, it is surprising then the film boasts fine performances from its actors. They are especially good given that Hanung has yet to prove himself an actor's director, having thus far benefited instead from the persona of his actors -- for example Nirina Zubir in both "Get Married" and "Kamulah Satu-satunya" (You're the Only One) and Ringgo Agus Rahman and Nadia Saphira in Jomblo (Singletons).

Joining the aforementioned ranks from Ayat is Fedi Nuril, who finally delivers his showmanship as every man's leading man. His unthreatening good looks benefit greatly his impossibly well-behaved character, and Fedi's understanding of his character gives him a surprising depth, which leads to a likable and charismatic turn.

Sitting nicely next to him is the often under-appreciated Rianti Cartwright, who was consistent and effortless in "Jomblo" or "Pesan dari Surga" (Messages from Heaven). As her face has to remain beneath the hijab (Islamic head scarf) most of the time, she lets her eyes do the talking, to a notable result.

Equally notable then is the film itself that, despite its shortcomings, has given a strong color in the present circus of Indonesian cinema. Doubted if it may invoke other similar films to come in the near future, but for all it's worth, Ayat is given a warm welcome in our yard, and hopefully, beyond.

(Ayat-Ayat Cinta is currently showing in nationwide 21 Cineplex cinemas. English subtitles are available at select theaters in Jakarta.)
Distro: Shopping and Googling

Distro: Shopping and Googling

Without hesitation, Tuning walked straight into a North Tebet area distro on the hunt for a groovy T-shirt and jacket.

His four friends -- Zee, Anti, Huan and Widia -- sat on the store couch, waiting for him to complete his purchase.

"Today is my birthday and my friends have given me a present ... (they are buying me) a T-shirt and jacket and they're letting me select it," Tuning said.

Tuning and his four friends frequently shop in the distros found in North Tebet. They like the T-shirt designs that they can't find elsewhere, and the prices are within their reach.

There are more than 10 distros in the area.

"So, if we go into one of the stores and we can't find an item we like, we can look for it in other nearby distro," said Widia.

The group of friends say they can easily spend half a day in the area, browsing for the goods they want, or just window shopping.

If they're hungry or thirsty, they can stop by at one of the many caf*s or restaurants scattered in the area.

Teenagers have become the biggest consumers in the Tebet distros. The atmosphere of the stores has been designed to meet these youngster's tastes; decked out in cheerful colors with posters of famous bands stuck on the walls and soundtracks of fast-beat music.

The price of the distro goods is quite reasonable -- around Rp 70,000 to Rp 85,000 for a T-shirt and Rp 110,000 to 175,000 for a jacket or bag. Shoppers can also purchase a variety of hats, belts, thongs, hairpins and other stylish accessories.

Most of the distro staff members are aged around 20 years; usually university students working part-time.

Their ages are similar to that of their customers: There tends to be a bond and some familiarity between the customers and the sales assistants, and they appear to enjoy chatting and exchanging information on what's new in fashion.

"I remember the tastes of some shoppers who have become our regular customers, so I often help them choose the clothes that suit their style," said Neni, a sales assistant at the Gunmo Store.

Although the distro clientele mostly consists of young people, it is not uncommon to see parents tagging along on their teenagers' shopping adventures. While their children busy themselves looking for the latest merchandise, parents can relax in one of the big comfy chairs provided in the stores, have a meal in a nearby restaurant or accompany their children on the hunt for the perfect new fashion statement.

Lili, a mother who regularly accompanies her sons on their shopping sprees, knows her children's tastes.

"I often quietly buy something here to surprise my children," said the mother of two teenage boys.

The tempting variety of unique goods is not limited to teenage tastes. Many young men and women also come to buy clothes here.

Ayu, who works in the marketing department of an IT company, goes distro shopping once a month.

"Even the T-shirts are good. The designs don't look childish so that I feel ashamed to wear them," she said as she picked out a new T-shirt.

Ayu said she often shopped in Tebet with her work colleagues to look for goods in the distros and enjoy a meal in a caf*.

"We have our favorites here," she added.

The comfortable atmosphere, good quality clothing and choice of caf*s makes the North Tebet area an interesting place to visit.

The distros have become popular hang-out spots for Jakarta's youth and a welcome shopping alternative to the sprawling multi-level malls scattered throughout the capital.

Tuning and his friends said they go to a mall if they want to see a film in a theater, or if they are looking for something that can only be found in a big department store. But if they are just after a meal and a chat, they choose to come to Tebet.

"The atmosphere is more comfortable and friendly. We often find new friends here," said the high school student.

"Moreover, there is often live music here."

Some caf*s in the area offer live music -- mostly featuring local school or university campus bands -- on the weekends to attract visitors and make the atmosphere more lively and welcoming.
Gurah: Traditional Health

Gurah: Traditional Health

Cleansing your way to good health with 'gurah'


If you suffer from sinusitis or asthma and have lost hope of ever finding a cure, you might consider taking a trip to Giriloyo hamlet in Imogiri, Bantul regency, Yogyakarta.

This hamlet is popular for gurah -- a traditional health treatment that cleanses the upper respiratory tract, and which is believed to be able to cure sinusitis effectively at a low cost.

The treatment, which uses traditional herbal ingredients, including the roots of the Sirgungu plant (Cherodentum serratum), is believed to also be effective in the treatment of health problems like asthma and migraine and is also known to clear the voice; a claim that has tempted many singers to give it a try.

The gurah treatment is quite simple: Ground and mixed herbal ingredients are inserted in the patient's nose while he or she is laying down. The patient is then turned around and lays flat on their stomach.

Not long after turning over, mucus starts to come from the patient's mouth. This is followed by teardrops, as if the person is crying, and finally, mucus also comes out from the patient's nose.

The bed the patient lays on has been designed with an opening where the head is placed; a sand-filled bucket is placed underneath to absorb the mucus.

When The Jakarta Post tried the treatment at Ali Sarpan's gurah clinic in Giriloyo, the herbal mix tasted bitter. When swallowed, it caused pain, leaving a hot sensation in the nose, eyes and ears that lasted for about five minutes.

Ali Sarpan said the two-hour treatment was believed to be developed by the late Marzuki back in the 1940s. At that time, the practice was used to assist qari and qariah -- male and female reciters of the Koran -- in Marzuki's pesantren (Islamic boarding school) to give them clear voices to read the Koran.

He said Marzuki had passed the practice on to his three students -- Ali Sarpan, H Hisyam and the late Wajidi.

"I used to suffer from migraines and felt dizzy when I stood up. Since I started the gurah treatments, I've not had another migraine," said Mas'oed, a fan of the traditional medication.

Another regular patient, Irawan, seeks gurah treatment whenever he is not feeling well. He has done so for the past four years.

Before trying the treatment, he said, he had experienced trouble breathing and regularly suffered headaches: But now, those problems were in the past.

"The cost of the treatment is rather inexpensive, too ... a client needs only paid what he or she can afford," Irawan said.

He added if a patient had money, he or she would pay Rp 100,000, but if not, Rp 50,000 was enough.

It is not only the local residents who seek the gurah treatment; many government officials, famous singers and foreigners have also tried the traditional remedy.

"Singers like Iwan Fals and Arman Maulana have tried the treatment here," said Hisyam, one of Giriloyo's gurah practitioners, who has been in the business for 17 years.

He said he had lost count of the number of government officials who had come to him for the gurah treatment.

Hisyam even claims he was invited by the late president Soeharto's Cendana family to perform the treatment, and had twice treated former Jakarta governor Sutiyoso.

The father of four said he also had many foreign patients from Australia, Russia, Switzerland and the U.S., most of whom sought treatment for sinusitis.

Hisyam has received many awards, including from Yogyakarta's Health office, for his services in the development of traditional health remedies.

Before administering the treatment, practitioners first pray to God to ask for the patient's quick recovery.

"The treatment is just an instrument ... the recovery is all in God's hand," said Hisyam.
Center of Gurah Treatments

Center of Gurah Treatments

Giriloyo's formula

Giriloyo's status as the center of gurah treatments has seen many locals try to profit from the practice: One can see signboards on practically ever street corner in the hamlet, directing newcomers to this or that gurah expert.

Hisyam and Ali Sarpan, as the pioneers of the treatment in the village, have the two busiest practices in Giriloyo.

There are people in the hamlet who even claim to be Hisyam's nephews or students.

"None of my students or nephews have opened a gurah business here. What can you do about people who are just seeking their fortune?" Hisyam said.

Ali Sarpan cautioned people to be aware, saying some people claiming to be practitioners had added different ingredients to the original Giriloyo formula, or had changed its form to reap more profits.

He cited the popular gurah "capsule" as one example.

"Many of my patients, both local and from abroad, said they had used gurah capsules, which cost them hundreds of thousands of rupiah. But their health conditions hadn't improved (after using them)," Ali said.

Based on research carried out by a team from Gadjah Mada University and Sardjito Hospital in 1998 and led by Prof. Soepomo, gurah is a safe health treatment provided the patient doesn't have an infection.

Soepomo said the root of Cherodentum serratum contains two key substances -- serotannin and tannin. The function of serotannin is to stimulate nerves; this helps expel the mucus after the herbal mix is inserted in the nasal passage.

"The tannin makes the mucus congeal and closes wounds after the mucus has been expelled," said the retired former lecturer of ear, nose and throat disorders and medications.

Patients who suffer from allergies or sinusitis have been known to enjoy improved health after undergoing gurah treatment.

"It's said that it can also cure breathing problems and asthma but we don't focus on those claims. It's only logical that people who can hardly breathe because they have an excess amount of mucus in their airways will experience improvements in their breathing once the mucus is out," Soepomo said.

However, he said, there is a need to be cautious: People with infected tonsils should avoid the treatment.

"This is because when you cleanse the nose hairs, which filter bacteria, they get disturbed. If someone with an infection has the treatment, their infection may become worse."
Europe Social Trend: Socialization of Religious Hatred and Disharmony

Europe Social Trend: Socialization of Religious Hatred and Disharmony

Dutch Muslims Urge Calm Over Quran Film
January 24, 2008 - 3:58pm

By MIKE CORDER
Associated Press Writer

THE HAGUE, Netherlands (AP) - A Dutch Muslim group appealed Thursday for calm at home and abroad in reaction to an anti-Quran film a right-wing politician says he is making.

Geert Wilders, leader of the far-right Freedom Party, says his film will portray the Quran as a "fascist book" that incites violence and intolerance of women and homosexuals.

The Dutch director of a previous film critical of Islam was murdered by a Muslim radical on an Amsterdam street in 2004, prompting a backlash that included the torching of several mosques.

The moderate National Moroccan Council said Thursday it will try to "neutralize the threat" posed by the upcoming film, which Wilders says is still under production.

"At the moment, practically all Muslim groups ... are working to ensure a peaceful and responsible reaction" to the film, said the group's chairman, Mohamed Rabbae, at a news conference in The Hague.

"We will have succeeded if, after the film, Mr. Wilders is frustrated," Rabbae said. "If he sees there are no riots and Muslims are cleverer and more democratic than he thinks."

Wilders has yet to find a broadcaster prepared to air the film once it is finished. But he has said that if he cannot find one, he will post it on the Internet.

Even though it is uncertain the film will ever be broadcast, the government has put cities on alert for possible violence. It has also warned its overseas embassies about a possible reaction similar to the one that erupted across the Muslim world over caricatures of the Prophet Muhammad printed in a Danish newspaper in 2005.

"That a 10-minute film that's never been shown may lead to riots, boycotts and other bad things, says everything about the nature of Islam," said Wilders in an open letter Thursday. "Nothing about me."

Wilders' party holds nine of the Dutch parliament's 150 seats.

In the past, he has said that half the Quran should be torn up and has compared it with Adolf Hitler's book "Mein Kampf." He has claimed the Netherlands is being swamped by a "tsunami" of Islamic immigrants.

Wilders said his film will not closely resemble "Submission," the short film written by right-leaning former Dutch lawmaker Ayaan Hirsi Ali.

"Submission" criticized the treatment of women under Islam, citing Quranic verses that appeared to justify abuse.

The film's director, Theo Van Gogh, was murdered in 2004. A Muslim extremist shot him numerous times, slit his throat and used a knife to pin a letter to his chest threatening the life of Hirsi Ali. She now lives in the United States under 24-hour guard.

Rabbae said his group represents the majority of the more than 850,000 Muslims living in this nation of 16.3 million.

The group also will call on Dutch Muslims who feel victimized or insulted by the film to file criminal complaints against Wilders for racial or religious vilification.


(Copyright 2008 The Associated Press. All rights reserved. This material may not be published, broadcast, rewritten or redistributed.)
By MIKE CORDER
Associated Press Writer

THE HAGUE, Netherlands (AP) - A Dutch Muslim group appealed Thursday for calm at home and abroad in reaction to an anti-Quran film a right-wing politician says he is making.

Geert Wilders, leader of the far-right Freedom Party, says his film will portray the Quran as a "fascist book" that incites violence and intolerance of women and homosexuals.

The Dutch director of a previous film critical of Islam was murdered by a Muslim radical on an Amsterdam street in 2004, prompting a backlash that included the torching of several mosques.

The moderate National Moroccan Council said Thursday it will try to "neutralize the threat" posed by the upcoming film, which Wilders says is still under production.

"At the moment, practically all Muslim groups ... are working to ensure a peaceful and responsible reaction" to the film, said the group's chairman, Mohamed Rabbae, at a news conference in The Hague.

"We will have succeeded if, after the film, Mr. Wilders is frustrated," Rabbae said. "If he sees there are no riots and Muslims are cleverer and more democratic than he thinks."

Wilders has yet to find a broadcaster prepared to air the film once it is finished. But he has said that if he cannot find one, he will post it on the Internet.

Even though it is uncertain the film will ever be broadcast, the government has put cities on alert for possible violence. It has also warned its overseas embassies about a possible reaction similar to the one that erupted across the Muslim world over caricatures of the Prophet Muhammad printed in a Danish newspaper in 2005.

"That a 10-minute film that's never been shown may lead to riots, boycotts and other bad things, says everything about the nature of Islam," said Wilders in an open letter Thursday. "Nothing about me."

Wilders' party holds nine of the Dutch parliament's 150 seats.

In the past, he has said that half the Quran should be torn up and has compared it with Adolf Hitler's book "Mein Kampf." He has claimed the Netherlands is being swamped by a "tsunami" of Islamic immigrants.

Wilders said his film will not closely resemble "Submission," the short film written by right-leaning former Dutch lawmaker Ayaan Hirsi Ali.

"Submission" criticized the treatment of women under Islam, citing Quranic verses that appeared to justify abuse.

The film's director, Theo Van Gogh, was murdered in 2004. A Muslim extremist shot him numerous times, slit his throat and used a knife to pin a letter to his chest threatening the life of Hirsi Ali. She now lives in the United States under 24-hour guard.

Rabbae said his group represents the majority of the more than 850,000 Muslims living in this nation of 16.3 million.

The group also will call on Dutch Muslims who feel victimized or insulted by the film to file criminal complaints against Wilders for racial or religious vilification.
Denmark: Center For Preaching Religious Hatred and Social Harmony

Denmark: Center For Preaching Religious Hatred and Social Harmony

French paper reprints Denmark's Prophet caricatures

PARIS (Reuters) -- A French newspaper reprinted on Wednesday a series of 12 Danish newspaper cartoons depicting the Prophet Mohammed that have sparked protests in the Muslim world and prompted Saudi Arabia to recall its ambassador from Denmark. With a mounting diplomatic storm, calls for a boycott of Danish goods and flag-burning protests, Danish security police met Muslim religious leaders in a bid to contain any domestic reaction to cartoons first run by the Jyllands-Posten paper.

Police said they had won a pledge from Denmark's imams to work to prevent an escalation of the row while the France Soir daily said it had published the cartoons in the name of freedom of expression and to fight religious intolerance. "Because no religious dogma can impose its view on a democratic and secular society, France Soir publishes the incriminated cartoons," the paper said.

Under a headline "Yes, we have the right to caricature God," the paper ran a front page cartoon with Buddha, the Christian and Jewish Gods and the Prophet Mohammed sitting on a cloud above Earth, with the Christian God saying: "Don't complain Mohammed, we've all been caricatured here."
Human Rights Violations In Europe Is Concerned

Human Rights Violations In Europe Is Concerned

Iran concerned over human rights violations in Europe
Tehran Times Political Desk


TEHRAN - Iran is seriously concerned about human rights violations in Europe especially those Muslim prisoners in certain European countries, Foreign Minister Manuchehr Mottaki said here on Monday in a meeting with his Swiss counterpart Micheline Calmy-Rey.


The Swiss foreign minister arrived in Tehran on Sunday for a two-day visit.

Mottaki and Calmy-Rey discussed various issues of interest including bilateral relations, Middle East developments and international cooperation.

Mottaki condemned the silence of the Western states about the Zionist regime’s genocide of Palestinian people in Gaza and criticized the United Nations Security Council for its failure to take proper action to remedy the situation in Palestine.

At times, the Security Council chooses to ignore realities, he stated.

He expressed vehement objection against the recent UN Security Council resolution against Iran, saying it would seriously undermine the International Atomic Energy Agency’s status.

Calmy-Rey appreciated Iran for its cooperation with the IAEA. She also called for the continued Iran-Switzerland dialogue on human rights
Govt Urged To Increase Fuel Prices

Govt Urged To Increase Fuel Prices

Entrepreneurs Urging Government to Increase Fuel Prices
Wednesday, 19 March, 2008 | 17:11 WIB

TEMPO Interactive, Jakarta: Entrepreneurs are urging the government to immediately save the budget by increasing fuel prices and electricity tariffs.

It is considered that the government’s unclear policies will only reduce the general public’s purchasing power.

“The government should not be worried about winning votes again in the next election. (The former Indonesian president) Megawati did not increase prices and she still did not win the election again,” said Sofjan Wanandi, Chairman of the Association of Indonesian Entrepreneurs, on Tuesday (18/3) in Jakarta.

It is considered that price increases of these strategic commodities are unavoidable.

According to Sofjan, the jump in oil prices and the recession in the United States have already caused a slowing down of the economies in China and India.

“Subsidies of Rp200 billion for electricity and fuel are not normal anymore. If we want to save the budget, increasing fuel prices is the only way,” he said.

Sofjan said that maintaining fuel subsidies would delay infrastructure improvements.

The recommendation, he said, was to increase the price of fuel by not more than between Rp500 and Rp1,000 per liter.

“As long as it is not an increase of 120 percent like before, even though consumer could adapt to it eventually,” said Sofjan.

According to him, increasing fuel prices and electricity tariffs at the moment is a realistic policy.

Entrepreneurs will keep searching for innovations to survive.

“The government should do the same thing by -for example- strengthening the development budget for infrastructure and decreasing interest rates of,” said
Why Starvation?

Why Starvation?

Starvation due to Social and Economic Problems, Says VP
Wednesday, 12 March, 2008 | 14:42 WIB

TEMPO Interactive, Jakarta:Vice President, Jusuf Kalla has said that the bad economic situation and social problems have triggered starvation.

The current economic situation is considered to be better compared to previous governments.

“I grieve for them, but what happened in Makassar is not purely a matter of a starvation case but also because of social problems,” Kalla said when opening a social-political seminar at the University of Indonesia in Depok, yesterday (11/3).

Indonesia, Kalla said, is in fact facing a difficult situation due to the prices increase of the nine essential household goods.

“However, the situation is not as bad as it looks” he said.

Kalla was commenting on the case of a pregnant woman and one of children who died in Makassar, South Sulawesi, two weeks ago.

Their deaths are presumed to have been due to starvation.
The late woman’s husband, who is a three-wheeled pedicab driver, has been unable bear their financial burden.

According to Kalla, this case happened because half of the family's income was spent on alcoholic beverages by the husband.

Generally, Kalla said, people's welfare is better now compared to previous governments.

“People's income now is US$ 2,000, so don't give the situation a bad image,” said Kalla.

According to the Vice President, Indonesia is not a poor country, but a mid developed one.

The government was quick to act as soon as the price of basic household goods became expensive.

In fact, Kalla said, the government allocated subsidies of Rp 00 billion per year and is donating Rp60 billion to people this year.

The Vice President criticized those who do not believe the survey of BPS (Central Bureau of Statistics) showing that the number of poor people has decreased.

In addition to donations, said Kalla, the government has been working on corruption eradication so that state funds can be used for people's welfare.

Security stability has also has improved during the last three years.

“How can we are prosperous if the country's not secure”, said Kalla.
Iranian Energy

Iranian Energy

Indonesian President Hunting for Iranian Energy
Wednesday, 12 March, 2008 | 14:46 WIB

TEMPO Interactive, Teheran: The Indonesian government has agreed to economy cooperation and investment with the Iranian government.

Through this opportunity, Indonesia is trying to get Iran to supply their energy sources, like crude oil or gas, to Indonesia.

This agreement is part of the important mission of Indonesian president, Susilo Bambang Yudhoyono, to Teheran, Iran, amid the soaring crude oil prices that have disturbed the world, including Indonesia.

The three-day visit has caught world attention because it is taking place one week after the resolution voting by the Security Council of the United Nations about the nuclear program in Iran.

Indonesia was the only country of the 15 members of the security council that abstained from voting.

As it was reported by Tempo reporter, Bambang Harymurti, President Susilo arrived at Teheran yesterday (11/3) morning.

After a formal state ceremonial welcome, the presidents of both countries had a meeting at the Iranian President's office.

During the meeting, President Yudhoyono talked about large projects that had been initiated by both countries.

First is a plan to build refinery in Banten with a capacity of 300,000 barrels per day with an investment value of US$6 billion.

This will be one of the largest refineries in Indonesia apart from the oil processing sites in Cilacap and Balikpapan.

The Iranian oil company, the National Iranian Oil Refinery and Distribution Company, has agreed to own 40% of the shares in the project that in its initial stage will produce 150,000 barrels per day.

The remaining 60% of the shares will be controlled by the state oil and gas company, Pertamina.

“We expect the refinery to be operational with in the next four years”, said Pertamina President Director of Pertamina, Ari Soemarno, in Teheran.

The Memorandum of Understanding (MOU) for this project was in fact signed during the OPEC (Organization of the Petroleum Exporting Countries) conference in Isfahan, Iran in 2004.

But further negotiations became protracted because there was no confirmation regarding the supply of crude oil.

Before the second phase of MOU is signed, a Pertamina team will visit Iran to discuss some of the agreement’s points, including a guarantee for oil supply.

There have been reports that Iran has agreed to supply 180,000 barrels of crude oil per day from reserves at the Soroush and Nowrouz oil fields.

Another large joint project is a fertilizer factory worth 470 million Euros in the Economic Energy Region of Assaluyeh, Iran.

Ownership of the factory will be held together PT. Pupuk Pusri and Hengam Petrochemical Company, with a 50% share each.

“Iran has promised to supply gas at a cost of one dollar per MMBtu”, said Pusri President Director Dadang Heru Kodri.

It is hoped that this factory will be operational by 2012.

In addition to these projects, several Indonesian companies desire Iranian energy.

The government expects Iran to supply 150,000 of crude oil per day to Indonesia at a competitive price.






الحوار التاريخية

الحوار التاريخية

الحوارعن تاريخ الباتاقية


من حيث التاريخ, تاريخ الباتاقية مكتوب اول مرة فى كتاب تاريخ ملوك باروس و تا ريخ سلسلة ملوك باروس.

ومن حيث المكان، والماديه على رفاتهم حتى الان قدمت لنا ثلاثة مجمعات رئيسية في المناطق الحضريه منطقة شمال سومطرة قبل أسلمة الموانئ الساحليه. جميعها يجب أن يكون منافذ التجارة الهامة من المرتفعات الداخلية ، التى نسماها الآن باقليم الباتاقية. بدءا أقدم، وهم :
- ميناء الكافور وبنزوين بباروس على الساحل الغربي ، ازدهر من قرن الثامن الى الثالثة عشرة ، وحفرها في الآونة الاخيرة من جانب الفرنسية - الاندونيسيه فريق بقيادة كلود غولوت .
- مجمع المعبد البوذى في فادانغ لاواس ، بالقرب من اعالى النهر فى بارومون الجنوب ، والتي تبدأ من قرن الحاديه عشرة الى الرابعة عشرة. الاطلال تتوقع بعيدة عن البحار يمكن للمرء ان يكون في شمال سومطرة ، في ما هو غير مثمر الاراضي العشبيه في العصر الحديث، ولكن هو في نقطة منخفضه فى السلسله الجبليه التي قد يكون طريق عبور للتجار الاوائلية .
- الساحل الشرقي لميناء كوتا صين او مدينة صيني بميدن، والتي ازدهرت في الفترة من قرن الثاني عشر الى الرابع عشر، ويجب ان يكون لها دور في عهد مملكه الكارو - الباتاقية ارو، البحريين الرئيسيين من قرن الثالثة عشرة الى السادسه عشرة .
في حين ان الآثارالتاريخي لا يزال في مراحله الأولى في هذا المجال، ومن المأمون ان تختتم هذه من شانها ان وقد تم من خلال المواقع التي هندية (خاصة)، والصينية، وغيرها من المؤثرات الجاويه إقليم الباتاقية دخلت في هذا الوقت، ان لم يكن قبلها. كوتا صين عادة المرتبطه تدفق العناصر الهندوسيه بين الكارو، وباروس بين طوبي الباتاقية. ولكن فادانغ لاواس لا يزال غامضا، وهناك أعمال جديدة قد تثبت انها لتكون اكثر اهمية رئيسية أ - على الدولة تشكيل 'الطريق لم يؤخذ'.
إ فرانكو المنتخب الاندونيسي بقيادة دانيال بيريه وقد بدأت الحفريات في فادانغ لاواس, التي يجوز في الماضي القاء مزيد من الضوء على هذه المساله المعقده.
العنصر الوحيد الباتاقية المدهش بما فيه الكفايه كي تكون لاحظت في اقرب المصادر هو آكل لحوم البشر. مصادر اجنبية ملاحظه وجودها في سومطرة قبل فترة طويلة من ظهور للمصطلح 'الباتاقية' او اي سمة أخرى التي يمكن تحديدها معها. وكان بطليموس الاول، حوالى 100 ميلادية، لتسجيل حضور اكل لحوم البشر في ما حدد بوصفه الجزيرة مجموعة من باروس، ومن المفترض سومطرة. وتلاه سلسلة طويلة من الدول العربية، والهندية مصادر اوروبيه، بما فيها ماركو بولو، تشهد على وجود اكل لحوم البشر في الجزيرة، بما ايسر منالا على الساحل الشمالي .نيكولو دا كونتي كان اول الاوروبي، في 1430، استخدام مصطلح الباتاقية لذلك أكل للحم البشر السكان في سومطرة.
مصطلح الباتاقية يبدو حتى قبل ذلك في المصادر الصينية، ولكن كما كيان سياسي او مكان، وليس الشعب. شاو يو - 1226 وقد غامضة اشارة الى بوتا - كما المرتبطه سري ويجايا، في حين يوان (المنغوليه) سلالي وقائع يذكر ما - دا المقبل لسامودري فساي، وكلاهما يعرض تحية لالامبراطوري في المحكمه 1285-. ما - نعم سيكون وضوحا في هذه المقاله على ليسانس - hokkien ،من المرجح ان اللغة الصينية مخابرات التاجر.
وهذا - في القرن الثالث عشر ويبدو باتا ان يكونوا على قيد الحياة الى بداية السادس عشر القرن ، أول العظيم فاصلا في الباتاقية التعريف الذاتي بسبب المواجهة مع الاسلام. حوالى 1515 ، وقبل صعود اتشيه، ووصف تومي بيريس واهنه المسلمين المملكه في نفس المجال.
مملكة باتا ويحده من جهة جانب المملكه وعلى فاساي الآخر به المملكه ارو أو دارو. ملك يسمي هذا البلد رجا تومجانو. وهو مغاربي نايت. وقال انه غالبا ما يذهب الى البحر الى السلب والنهب. وهوالابن - في القانون - من ملك آرو. اضفاه في السفينة فرول دي لا مار التي كان محطم في عاصفه قبالة ساحل بلدة ، ويقولون انه استرد كل شيء لا يمكن ان يفسد الماء، ولهذا السبب يقولون انه غني جدا.
بيريس 'معظم معلومات جغرافيه محددة هي أن هذا الباتاقية يمتلك مصادر للالبترول في مجال تاميئانغ - فيرلاك، في وقت لاحق من المورد الثمين لاتشيه. كون كما كان الملك المدرجه المسلمين والابن - في القانون - من الملك آرو، كما في بعض شعور المسلمين، يشير الى ان الوضع الديني لا يزال مائعا، سكان الجزيرة المعترف بها مكان انفسهم بدلا من عرقهم او دينهم، والى ان المركز الطبيعي للدولة – مثل تشكيلات الداخلية لشعوب كانت في نقاط فيما يتعلق بالتجاره البحرية. لكن بينتو لم تورد هذا يفترض ان الدولة الهجينه الكارو كما اكل للحم البشر؛ الشرف ان تحفظت الساحل الغربي للمنطقة اعلاه سينكيل. لمنديس بينتو كتابه 1539 ، وشمال سومطرة قد تحول عن طريق توسيع اسيه على طول الساحل الشمالي، بلعه، ومهما كانت هناك ممالك بين باندا مركز اسيه وأرو. هذا بروح فداءيه على الطابع الإسلامي لهذا التوسع كان حيا وصفها بينتو، ولكن من الواضح أيضا في سائر البرتغاليه، والتركية عن مصادر اتشيين القرن السادس عشر اتشيه المواجهة بين التحالف الذى تقوده والتجاري البرتغاليه ، مع كل منهم يرتبط بها من غير المسلمين وعلى غرار الممالك التي آرو الاسلام كان خفيفا على عاتق الحاكم محكمة. هذه المواجهة ، ويبدو بالفعل ان يكون تحول مصطلح الباتاقية نهائيا الى وصف للشعب؛ شعب يعرف من قبل المقاومة الى الاسلام في هذا الشكل الجديد من اشكال المناضله. ولكن كان لا يزال الناس مع الملك، "الملك من الباتاقيين"، والتي كان رأس المال في فاناجو، الآن على الساحل الغربي، حوالى 8 رابطات (50 كلم) حتى نهر بينتو يدعو guateamgim.29 هذا كان من المفترض احد من الساحل الغربي الى الانهار جنوب سينكيل اعطاء الوصول الى كافور وبنزوين الاراضي غرب بحيره طوبي. فأن رأس المال اسم فاناجو تذكر مملكة بانو (pão) المذكورة في نفس المجال فرث.

بينتو يجعل قصته من الباتاقيين مأساوي واحد، مع الملك رفض العرض الأول من الاسلام وتحديد لمكافحة اتشيين سلطان، ثم جعل معاهدة التحالف مع والزواج له، والذي حطم سلطان غدرا عن طريق مهاجمة وقتل ابنائه. فان الملك الباتاقية
ثم تجمع كبير تحالف الزعماء المحليين لمكافحة اتشيين، التي التركية ولكن ثبت ان تعزيزات الكثير بالنسبة له. ثم تراجعت حتى الان فان نهر.
ويبدو أن هذا الأخير من العلامه الساحليه 'مملكتي' المرتبطه الباتاقيين اما بالاسم أوأسلوب الحياة. الموانئ كانت الاخره جميع المسلمين الى هذا الحد او ذاك، والناس من المرتفعات الذين قاوموا اتشيين الجهاد كانت تسمى الباتاقية بها. وهكذا باروس ، في منتصف الكتابة القرن، يمكن ان تقرير سومطرة ويسكنها نوعان من الناس، Moros [المسلمين] وgentios [مشركين] ؛الاخير هم المواطنون ، في حين ان النوع الأول من الاجانب الذين جاؤوا لأسباب للتجارة وبدا لتسوية وتسكين البحري في المنطقة ، بسرعة بحيث تتضاعف في أقل من 150 سنة انها قد وضعت كما senhores انفسهم [اللوردات] وبدأ يدعو الى الملوك انفسهم. فأن مشركين ، تاركة الساحل ، لجأوا الى المناطق الداخلية من الجزيرة ويعيش هناك اليوم. اولئك الذين يعيشون في جزء من الجزيرة التي تواجه ملاقا مدعوون الباتاقية. وهن الاكثر وحشية والحربيه الناس في العالم كله ؛ وهم أكل لحم حقوق.
تعريف الباتاقيين باعتبارها الذين قاوموا الاسلام ، واستمر على أكل لحم الخنزير وكان يتشاطرها القرن السابع عشر اتشيه النص ، حكاية اتشيه. يذكر انها مرتين الباتاقية بوصفها مجموعة اثنيه. في خلافة الصراع من 1590s إنه يصور للمتمردين الامير التوقف عند باروس وفي الطريق الى التحدي شقيقه في رأس المال ، وتعيين اثنين نحو المصدر الباتاقية (المعالجون) ، "مهرة في فنون السحر، والسحر (حكمت)" ، والذي تسبب بنجاح الملك لتصبح مربضا. ثانية الحادث هو أكثر غرابة ، تصوير الشباب اسكندرمودا مواجهة 'قديم الباتاقية' على مطاردة لالجاموس البري ، فإن منظمة الصحة العالمية للخداع الأمير الى اعطائه سيف وكريس ، وركض قرارا من ثم الى هذا الغاب.
ومن المفترض ان يقول شيئا عن هوية اثنيه لغوية ، ولكن لا يعني الا انه لا يزال هناك غير مدمج القرويين فى اتشيه الدين والدولة ، على مسافه قريبة جدا من باندا اتشيه، وذلك هؤلاء الناس كانت تسمى 'الباتاقية'. واصبح النجاح في هذا التعريف ان قرون عديدة الباتاقيين المقبولة. في القرن التاسع عشر تؤكد ان الشهود عندما ميناحاسين التبشيريه المعلمين، والتجار الصينيين، وتوغلوا في المناطق الباتاقية لأول مرة كانوا أيضا الباتاقية نظر، لانها اكلت خنزير.
"العزله" من القرن الثامن عشر طويلة العدوانية توسيع الاسلامية اتشيه في الفترة 1520-1630، على حساب جميع تباينت الدول الساحليه، وضمان فصل ليس فقط بين الباتاقيين والإسلام، ولكن أيضا وبين الباتاقيين الميناء - الولايات الساحل. الباتاقية "انعدام الجنسيه" يمكن ان تكون مؤرخة من هذا الفترة، وعندما جاءت الدول ان يكون مرتبطا به الباتاقية مع عدواني 'الاخرى'. هذا انعدام الجنسيه ولكن كان المؤهلين. فان الكارو وسيمالونغون على الساحل الشرقي ، و طوبي الباتاقية على الغرب، والحفاظ عليها من كل فترة معينة في وقت سابق من ذاكرة الدولة، وغالبا ما يرتبط عن طريق التقليد مع اسيه. وهكذا الاربعة الذين كانوا سيباياك بعض الطقوس اسبقيه في مجال الكارو، ورجا الاربعة الذين اجرت نوعا ما في موقف أقوى سيمالونغون المجال، وكانت شعبيا، ويعتقد أنه تم افتتاحها خلال الفترة من آسية هيمنه ساحل.

فارليندونغان المطالبات طوبي مصادر من معقب بكارا فان الكارو وسيمالونغون لاقامة دولهم، وبالتالي تندرج بعيدا عن سوري مانغاراجا سلالة ، ولكن من المشكوك فيه جدا وكان هناك شعور من هذا القبيل من اى وقت مضى من هوية مشتركة بين مختلف الجماعات العرقيه واللغويه.
كثير طوبي الباتاقية تقاليد مرتبطة ايضا رئيسيا للمقدس النسب مع الساحليه انها تذكر الممالك -- اتشيه وباروس. والاخير كان طويلة بكونه حاسما بورت لطوبي الباتاقية ، وبالتالي بعض الطقوس اشادة كان متوقعا. جوستري ضربت من الغريب ان مجموعة موحدة من التقاليد عن باروس صلة مع وبكارا سينعا منغا راجا الخط ، رغم ان 37 وسأعرض هنا في شكل من آروس حيلير الوقائع حرره جين دراكارد. وتصف هذه الرحله من مؤسس سلالة من المسلمين باروس حيلير ، سلطان ابراهيم ، من خلال الباتاقية الاقاليم قبل اقامة مملكته على الساحل. في سيليندونغ الاولى ، وبعد ذلك في سينعا منغا راجا 'sمكان مقدس للبكارا ، وواخيرا في فاساريبو الاقليم ، وناشد الزعماء المحليين معه على البقاء واصبح علي الملك.

في بكارا وحث الباتاقيين لتصبح مسلما، لأن ذلك الحين انها ستكون واحدة الشعب معه ، وإنه يمكنه أن يبقى ملكا. وقد استجاب باتاقيين معتذرا ، "نحن لا نريد الدخول في الاسلام. واي شيء آخر ونحن لكم من أجل الانصياع لارادة ". وهو لذلك تحركت علي، ولكن ليس قبل الصبح ابا ل طفل بحلول محلية امرأة، والذي اصبح اول سينعا منغا راجا. في كل مكان الاتفاقات اليمين القانونية لكلا الجانبين، واقامة علاقة طويلة الاجل الباتاقية المرتفعات بين المنتجين من جهة والساحليه الملايو التجار من جهة اخرى. هذه وشملت انشاء 'اربعة فيننغحولو' من سيليندونغ باعتباره فوق قرية مؤسسة مرتبطة فان تجار باروس.
منذ باروس وغيرها من الموانئ على الساحل الغربي هي ذاتها في كثير من الاحيان تحت آسيه هيمنه ، فإنه ليس من المستغرب ان تظهر في اتشيه ايضا الباتاقية الذاكرة. طقوس دورته السابقة الغبطه على مدى سينعا منغا راجا خط اعترف بطرق مختلفة في افضل المعروف في القرن التاسع عشر، بما في سينعا منغا راجا الختم والعلم، وكلا الأمرين يبدو على غرار الأحكام من اتشيه سلطان (انظر الشكل رقم 1). هذه الوصله، في اسطورية الغامض الباتاقية السلف - الرقم رجا أوتي الذين اختفوا الى اتشيه، قد تعود إلى السادس عشر أو القرن السابع عشر الوصلات.
لفارليندونغان، ولكن، والباتاقية المخطوطات من 'أرشيف بكارا' ويدعي انه بوصفه المصدر ، وكأن هناك قوى اخر فيما يتعلق اتشيه في اواخر القرن الثامن عشر. وهو يدعي ان هذه الوثائق تكشف عن وجود معاهدة للصداقه بين خلاف غير معروف سينعا منغا راجا التاسع وسلطان علاءالدين محمد شاة، المعروف انها حكمت آسيه مضطرب من 1781 الى 1795. المعاهدة يزعم انه اتفق على ان سينكيل كان اتشيين، أوتي كنعان (سيمفانغ كنان؟) الباتاقية المنطقة، والمنطقة المحايده باروس أ. ولكن اتشيين مدفع وهي مختومه الصفقة تسببت هذه الفوضى بين بعض الفيله في ان بكارا سينعا منغا راجا التاسع الذى قتل احدهم.
وكما في كثير من الأحيان حتى مع فارليندونغان 'sخيالي القصص، ويبدو أن هناك شيئا فى الجوهر هذا. في 1780 ، سينكيل المجال وتم وضع ل- زراعة الفلفل ، وحدود اتشيين مراقبة اصبحت ملحة القلق. اتشيين داهمت البريطانية للخارج تافانولي 1786، والبريطاني أجاب عن طريق مهاجمة بعض الميناء اتشيين.

والواقع ان هذا هو الوقت، وبعباره اخرى، عندما اتشيين سوف اسعى الى قفل الباتاقية الموردين والتجار الى شبكاتهم بدلا البريطانية على حد سواء.

واسمحوا لي في القاء مزيد من خيالي المقاله القصيره، واذا الا الى المزيد من تقويض ما تبقى من فكرة الباتاقية "العزله" طويلة خلال القرن الثامن عشر. في 1858 والفرنسي او الاورآسى ودعا دي مولاك صرح بوندشيري الصحيفة انه في الربع الأخير من القرن الثامن عشر "له الاسرة استقروا في الجزء الاكثر وحشية من سومطرة ، انشأ الرائع الزراعية هناك مؤسسات ، واكتسبت نفوذا كبيرا بين السكان الاصليين ونجحت في اصلاح عاداتهم ". رب الاسرة "في الاونة الاخيرة انتخب رئيس الاتحاد من الباتاقيين، مالاي الناس الذين الاراضي والممتلكات الحدود الهولنديه مملكة أتشيه. " ولا شك الى حد كبير في حين اخترع، في هذه القصة بما فيه الكفايه بما يتسق مع خارق للاستدلالات الانتباه عن القرن التاسع عشر الزوار الى الباتاقية المرتفعات ، بما بورتون وارد، فان دير تووك وموديغلياني، انه لا ينبغي لنا أن نندهش إذا كان هذا النمط بدأ في وقت سابق.
القرن التاسع عشر كان آخر مرة من الاضطراب الكبير لل إقليم الباتاقية. فأن Christianisation من العقود الثلاثة الماضية بل هي موثقه جيدا من قبل الغربية والباتاقية الكتاب، ولكن الصدمه فادري الغزوات يبقى ضعيفا تغطيتها. الى حد بعيد، اكثر من التفاصيل حول هذا الموضوع فارليندونغان توفرها، وذلك شك كبير. بعد هذه الحلقه مهم جدا انه يطالب اهتماما جديا. الباتاقية مصادر نتفق على ان بعض من اكثر من المقاتله الاسلامية اللصوص الذين جلبت حرائق والسيف الى طوبي المجال هي نفسها حديثا - تحول الباتاقيين. سينعا منغا راجا العاشر الذي قتل أحد المقاتلين فادري دعواالفقيه ، حوالى 1830 وفقا لمعظم السلطات. فارليندونغان بيد ان يضع هذا الحدث في 1819، واثار المصدر من القتال الى الانشقاقات داخل سينعا منغا راجا النسب نفسها ، مع توانكو راو تقدم على شكل الغربة الباتاقية تحولت المقاتله المسلمين.

في اي حال ، هذا الحدث التاريخي الذي تميز ظهور سلالة من سينعا منغا راجا بوصفها رمز الوحدة الباتاقية ضد التهديدات الخارجية. وهي تبدأ فترة ارباكا هذه التهديدات غير المسبوقه هاجم معاقل الجبال واحدا بعد الآخر. ولهذه اضطرابات في وقت مبكر من القرن التاسع عشر ، وهناك ما يكفي من آثار في فوستاحا كذلك مصادر اوروبيه لايجاد مادة للمناقشة التاريخية الحقيقية.

كانت هناك محاولات من جانب بعض عبقري الباتاقية المؤلفين تمديد يعرف قصة في الوقت إلى الوراء الى القرن السادس عشر، حتى وان كان ذلك لم يتخذ بعد أثر كبير على تلقت التاريخ من المهنيين. ولكن حتى هذه الباتاقية يجاهد يبقى الى حد ما المنحرفه محاولة لجعل الباتاقية التاريخ اشبه كل قصة الحضاريه الاخرى ، مع ا دولة محترمه لاعطائها معنى.
ينبغي الا المجد لل الباتاقيين يكون بالاحرى نجاحها في ادارة دون الدول ، و ويتمثل التحدي الحقيقي للالباتاقية مؤرخ يكون لاظهار كيف الاجتماعية والاقتصادية يمكن للتاريخ وبمجرد ان يكتب دون ان تشوه عدسه الدولة - فرض التدرجات؟
انها ليست مهمة سهلة ، لكنني اعتقد ان هناك الكثير الذي يمكن عمله. واسمحوا لي ان انهى للتو ثلاث طرق التي تبدو واعدة خاصة ، واذا كان التحدي.

الصعبة الباتاقية المخطوطات ، فوستاحا. لديهم حتى الآن يبدو ذلك صعبا ، وذلك غير التاريخية كما لم تسدد جهدا متواصلا لاتقان محتوياتها. بعد مطالبات فارليندونغان/فوورتمان هي موحيه بذلك، واولئك من سيتور سيتومورانغ حتى عبقري، ان شخص ما يجب ان تتبع هذه المسارات بشكل منتظم ، لتحديد ما يمكن ان يكون معروفا عن الصلات مع الاسلام ، مع اسيه وباروس ، ومع الساحل الشرقي ؛ ما يمكن ان يقال عن فادري التوغل وانهم أتوا من الاضطرابات الاجتماعية ، ولما كانت ديناميه الباتاقية المجتمع في هذا القرن قبل christianisation.
'السفلى' من التاريخ يمكن الحصول عليها عن طريق العبيد الذين وجدوا طريقهم الى ميلاكا، فادانغ، باتافيا، بينانغ وسنغافورة. هناك امر مؤسف تجنب هذه الميزه من قبل القوميه المؤرخون، ورغم ان الوثائق هي الاغني على العبيد من اي فئة اخرى من غير النخبه الفئة. وقد يكون من الجائز، على سبيل المثال، ان في سومطرة الرقيق الذي رافق ماجلان في جميع انحاء العالم، انريكي، بقدر ما كان الباتاقية كما ان اي شخص في أوقات. في بينانغ 1835 عد 561 الباتاقيين بين سكانها، وبعض لم يدخل المحكمه وغيرها من السجلات قبل ان يتم استيعابهم في الملايو او سكان الصينية.
تكمل دراسة الثقافة الماديه ، بما في المنسوجات التي تستخدم لساندي نيسين بهذا المعنى ؛ نظم التجارة والصرف التي بفعاليه الامم المناطق الساحليه والمناطق الداخلية لسومطرة في كفؤ لمدة اربعة ايام دورة السوق؛ والطقوس نظم مما ساعد على انشاء الباتاقية تماسك المجتمع.