Bandung

This chapter analyzes the Afro-Asian Film Festival—born at the Asian Film Week in Beijing in 1957, and continued at Tashkent in 1958, Cairo in 1960, and Jakarta in 1964—as a “site of contest” for envisioning anticolonial cinema in the early Cold War. The festival matters as a cinematic thread in Bandung-era networks of organizations and conferences; as the earliest articulation of “cinematic Third Worldism,” a term usually used to describe militant anti-imperialist cinema of the 1960s and 1970s; and as a rise and fall of cinematic diplomacy unique to the Cold War era. While the Afro-Asian film circuit emerged from the state-initiated nonaligned movement, by the 1968 rebooted Tashkent Festival for Asian and African Cinema filmmakers transformed it from a ritualized sphere of high diplomacy to a transnational cinematic event addressing multiple publics, where militant cinema had a voice and a captive audience.

“Why haven’t you organized a second Bandung, a Bandung of the peoples?” This is my recollection of a question that Mireille Fanon Mendès France made me within the first hour of meeting her. The place was the island of Guadeloupe, in the Caribbean, and the year was 2008. The “you” to which she was referring to was the Caribbean Philosophical Association. I was being announced as the new president of the association then. Mireille had recently founded and she was the president of the Frantz Fanon Foundation. Clearly, organizing a new Bandung Conference, understood as a conference of third world peoples, rather than states, was very present in her mind as both an activist and as a president of the Fanon Foundation.

a story  of the oldest reformed church in Bandung; this particular church was different than the older church (Protestant Church in Dutch East Indie or Protestantse Kerk in Nederlands Indie) but using the same main language (Dutch). It is also different from the younger churches in Bandung (i.e. the chinese Tionghoa Kie Tok Kauw Hwee, and sundanese Gereja Kristen Pasundan), but later on this church joined the synod of GKI (an evolution of THKTKH).

This paper argues that self-determination mirrors the ideological system of a particular state or group of states (whether capitalist, communist or socialist), which affects the way in which self-determination is understood by each state. During the Cold War, self-determination encompassed two different visions: Woodrow Wilson’s vision of self-government by trusteeship and V.I. Lenin’s vision of independence through revolution. Given this history, self-determination is better understood as a contest of competing ideologies that was intimately linked to the rise and fall of empires, rather than a legal principle of general applicability, let alone a super norm of international law. Seen from this view, it was Lenin’s revolutionary vision of self-determination that triumphed during decolonization, although only in the early 1970s did the colonial powers concede this, when the General Assembly passed the Declaration on the Principles of International Law concerning Friendly Relations and Co-operation among States in Accordance with the Charter of the United Nations. This vision of self-determination would subsequently enter the corpus of international law as reflected in the Namibia and Western Sahara advisory opinions, but would plummet following the fall of the Berlin Wall in 1989, and the creation of another new world order: an order in which the idea of self-government by trusteeship (as applied to Bosnia, Kosovo, and East Timor) would once more come to the fore as the dominant form of self-determination.

Hari ini, memiliki tempat tinggal permanen yang nyaman, aman, dengan harga terjangkau pastilah jadi dambaan semua orang. Terlebih untuk warga Bandung, dengan harga tanah yang relatif tinggi, generasi muda dapat dipastikan akan kesulitan untuk memiliki properti sendiri. Beruntung, Agung Podomoro Land sebagai developer properti yang telah malang melintang selama puluhan tahun di Indonesia melihat masalah ini dengan menghadirkan hunian exclusive dengan harga entry-level yang sangat terjangkau.

Terinspirasi dari kawasan hunian Woodbrige Irvine California, Podomoro Park Buah Batu Bandung didukung oleh 5 elemen utama yaitu udara yang sejuk, collective garden, view pengunungan Bandung Selatan, ruang terbuka hijau hampir 50% dari luas kawasan, serta danau indah yang membentang sepanjang ± 1 km di tengah kawasan. Adapun jarak dari lokasi ini ke tempat strategis di Kota Bandung antara lain:

2 KM dari exit Tol Buah Batu
8 KM dari Alun-Alun Bandung
9 KM dari Gedung Sate Bandung

selengkapnya: https://wiki.karinov.co.id/podomoro-park/

No imediato pós Segunda Guerra Mundial e a partir da fragilidade em que se encontravam aspotências coloniais, muitas colônias enxergam uma oportunidade para conquistar suas independências. No entanto, a partir das rivalidades suscitadas com o advento Guerra Fria e do desejo das metrópoles de manterem sua posição de destaque a nível global, mesmo os países que conquistavam sua independência (jurídica) encontravam-se, na prática, como um cenário de disputa de interesses das grandes potências, o que consistia em uma dificuldade para essas nações recém-formadas libertarem-se da zona de influência daquelas e defender seus próprios interesses nacionais. É neste sentido que alguns desses países, visando aumentar seu poder de barganha, decidem se unir em um mesmo grupo, capazes de influenciar de algum modo no Sistema Internacional: trataremos, aqui, do Movimento dos Não-Alinhados, que completa 60 anos, e mais especificamente da Conferência de Bandung, analisando também a conjuntura atual.

This article revisits the Bandung Conference and Third Worldism through an intellectual history of the Filipino diplomat and intellectual Carlos P. Romulo. By examining Romulo’s work during, before, and after Bandung, it argues that Third Worldism must be understood in its original sense—as a negation not only of Western imperialism but also of Soviet Communism. In examining the anti-Communist undercurrent of Bandung, the article hopes to recover a vision of the Third World that opposed various forms of totalitarianism. Although anti-Communism is usually associated with the fascism of McCarthyism, I contend that Romulo’s liberal, Asianist anti-Communism forms a normative vision for a more equitable world order.

Pada masa kolonial di Indonesia banyak dibangun gedung – gedung yang berfungsi sebagai pusat pemerintahan, pusat aktivitas warga Belanda, rumah tinggal, dan fasilitas lainnya di bumi Nusantara. Dalam tulisan ini akan dibahas karya arsitektur kolonial di kota Bandung yang dirancang oleh Charles Prosfer Wolf Schoemaker, seorang arsitek Belanda yang lahir di Pulau Jawa, mencintai filosofi Jawa, tetapi mengenyam pendidikan arsitektur modern hingga ke Amerika dan pernah berguru kepada Frank Loyd Wright. Karya arsitektur CP. Wolf Schoemaker ini sangat kental dengan perpaduan gaya arsitektur modern barat tetapi terpengaruh juga oleh arsitektur dan budaya lokal dimana bangunan tersebut berdiri.

The Non-Aligned Movement had an important impact on the history of decolonization, South-South cooperation, the Global Cold War and the North-South conflict. During the 20th century nearly all Asian, African and Latin American countries joined the movement to make their voice heard in global politics. In The Non-Aligned Movement, Jürgen Dinkel examines for the first time the history of the NAM since the interwar period as a special reaction of the “Global South” to changing global orders. The study shows breaks and caesurae as well as continuities in the history of globalization and analyses the history of international relations from a non-western perspective. For this book, empirical research was undertaken in Germany, Great Britain, Indonesia, Russia, Serbia, and the United States.

https://brill.com/abstract/title/34141

Purpose/Background: This paper provides a systematic review of previous articles, books, and online news with specific focus on Muslim tourists’ experiential value, Islamic attributes and halal tourist destinations.
Methodology: This paper reviews literature reviews of journal articles, conference proceedings, and booksinterrelated with the keywords and the research field.
Main Findings: The review findings suggest that tourists’ satisfaction is crucial in determining destination loyalty and the decision of revisiting certain destinations. Satisfaction should be used to assess performance of destinations’ products and services as Muslim tourists may take into account the availability of facilities tailored to cater their religious and personal needs but they will feel most satisfied when performance exceeds necessities.
Application: The findings from this review will benefit those in the tourism-related industries and policy makers. The specific identification of certain elements influencing the Muslim tourists’ preferences would help the service providers to offer attractive packages that meet the tourist’ expectations.
Limitations: This paper has its limitations as the data was obtained from tourists visiting several locations in Bandung, Padang and Lombok, Indonesia. To obtain generalized findings with regards to tourists’ views of the issue, a larger sampling is recommended.
Novelty/Originality: This paper is significant as it focuses on Halal tourism by highlighting Muslim experiential values in halal tourist destinations as previous studies were focused on products and shopping malls. Hence, information from this paper will provide more light on the importance of Islamic attributes on halal tourism and Muslim tourists’ intention to revisit the locations

How important international actors such as France, Great Britain and the United States, viewed the Bandung Conference of 1955 is heavily debated. Furthermore, it remains unclear how the Gold Coast, an emerging power in Africa, perceived the Afro-Asian meeting. This article seeks to illuminate those positions on Bandung through a multi-centric analysis and by reflecting on the importance of Africa  for the Afro-Asian agenda. It is argued that, rather than the Cold War, racial solidarity or anti-colonialism, it was development and modernization that  shaped the response of conference observers.

While dance was a common element of international diplomacy activities around the world during the 1950s and early 1960s, scholars have only recently begun to focus attention on this topic, especially as it concerns relationships forged beyond those of the Cold War superpowers. Using previously unexamined historical materials such as rare photographs and performance programs, dancer biographies, autobiographies and personal interviews, unpublished institutional histories, and contemporary periodicals, this article demonstrates not only that dance was an integral part of China’s inter-Asian cultural exchange between 1953 and 1962, but also that the PRC developed a distinct approach to dance diplomacy. Through a series of exchanges with India, Indonesia and Burma, China’s foreign ministers and dancers developed and refined a method of dance diplomacy in which the primary goal was to learn from, rather than export to, these neighboring countries. This approach harnessed the affective power of embodied aesthetic culture to literally “perform” Bandung ideals, namely, cooperation and mutual respect among Asian nations and an anti-imperialist cultural stance. Through the establishment in 1962 of the Oriental Song and Dance Ensemble, the PRC institutionalized this model of dance diplomacy, expanding it to include the entire Third World. Bandung-era dance diplomacy initiatives of the 1950s and early 1960s not only supported important new international alliances and political movements, but also asserted China’s self-identity as part of the East in the way that challenged Eurocentric ideals previously entrenched in China’s domestic dance field.

zakat fitrah lengkap ,zakat fitrah sekeluarga,zakat fitri,zakat mal,zakat mal dan zakat fitrah,zakat pitrah,akad zakat fitrah,badan wakaf alquran,badan wakaf indonesia.

Zakat merupakan salah satu rukun Islam, sama halnya seperti shalat, yang wajib dilaksanakan oleh ummat Islam yang telah memenuhi syarat.
Meninggalkan kewajiban zakat berarti meninggalkan salah satu rukun Islam, dosa besar bagi mereka yang meninggalkannya.
Kalaulah rukun Islam yang lain seperti syahadat, sholat, puasa, dan ibadah haji memiliki sifat yang berhubungan langsung kepada Allah, maka zakat tidak hanya itu.
Selain ibadah yang bersifat langsung kepada Allah, zakat juga memiliki sifat yang berhubungan langsung dengan sosial kemasyarakatan.
Oleh karena itu, zakat memiliki peranan penting dalam membangun masyarakat Islam.


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This article is the introduction to the book “BANDUNG LEGACY AND GLOBAL FUTURE: New Insights and Emerging Forces” edited by Darwis Khudori. It presents the vision of the author on Bandung Conference in global history and perspective as well as his overview on the articles published in the book and his way to put them together in a certain order. It consists of the following sub-titles: Bandung in Global History - Bandung Conference - Bandung Spirit - Bandung Era - Bandung Constellation - Bandung 60 Years On: What Assessment? - NEFOS or New Emerging Forces - Indonesia: Return to the Bandung Spirit - About the book.

Ref. Darwis Khudori, BANDUNG LEGACY AND GLOBAL FUTURE: New Insights and Emerging Forces, New Delhi, Aakar Book, 2018, 16cm x 23.5cm, 304p. ISBN 978-93-5002-549-9, pp. 1-20.

Untuk kamu yang baru tinggal di kota Bandung, kamu perlu tahu nih beberapa angkutan umum yang ada di Bandung. Jadi ada moda transportasi di kota Bandung. Di antaranya adalah mobil angkot, bus damri, serta kereta api. Nah tiap angkutan umum tersebut memiliki rute berbeda-beda, simak ulasan Mamikos berikut ini tentang rute angkutan umum di wilayah Bandung untuk kamu yang mau ngekost di kota Bandung!

“Why haven’t you organized a second Bandung, a Bandung of the peoples?” This is my recollection of a question that Mireille Fanon Mendès France made me within the first hour of meeting her. The place was the island of Guadeloupe, in the Caribbean, and the year was 2008. The “you” to which she was referring to was the Caribbean Philosophical Association. I was being announced as the new president of the association then. Mireille had recently founded and she was the president of the Frantz Fanon Foundation. Clearly, organizing a new Bandung Conference, understood as a conference of third world peoples, rather than states, was very present in her mind as both an activist and as a president of the Fanon Foundation.

This paper was first presented as the keynote talk at the 2018 Bandung School on Art, Translation and Media hosted by the Institute in Asian, African and Latin American Culture and Art at the China Academy of Art in Hangzhou, China. A key question raised at the symposium was: What can we learn from the spirit of autonomy and liberation that manifested at the 1955 Bandung Conference in Indonesia, and how do we translate this spirit through art, media and language in a way that is relevant to current contexts?

In this paper I explore the important tension between solidarity and resistance in the visual narratives of “China” and “Africa”. I begin by questioning how scholars in the twenty-first century might translate the solidarities of Bandung and “Third Worldism”, and I analyse the ways in which the so-called Third World was visualised through lenses of solidarity and scorn. Considering the Making Way exhibition (2012-2013), as well as works of Zambian artists Stary Mwaba (2017, 2018) and Anawana Haloba (2016), I argue that art holds the power to unscript certain China-Africa narratives and push back at simplistic rhetoric. Acts of unscripting and resisting, however, do not necessarily translate into a refusal of solidarity. Artistic complexity can, I submit, enable audacious solidarities that move beyond Bandung and are relevant to the twenty-first century.

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The city’s morphology is a manifestation of politics, a stage for the history of power play, and a symbolization of ideology – in its three layers: morphologic (form, space, structure), sociologic (functions, activities, mechanisms), and spirit (meaning, philosophy, ideology).

Bandung is the best example of modern Dutch colonial town planning, urban design, and architecture in the tropics; planned as the capital of Dutch-East-Indies in 1930s; the model for other modern colonial cities in Indonesia; and best example of implementation of the Garden City concept in the tropics. It is the home of the largest collection of Art-Deco buildings in Southeast Asia and some best examples of “Indies-Tropical Style” (or “Indo-European Style” with strong Art Deco flavor) of modern Architecture in Asia.

Bandung rose onto the world stage as the venue for 1st Asia-Africa Conference and the announcement of “The Bandung Declaration” to form the Non-Aligned movement (“Non-Block” countries) in 1955.

Started from early 19th century as a colonial town – a town created out of jungle at the middle of “Grootepostweg”
by Daendels – as an administrative centre of plantations in Priangan highland region; it was soon growing into a pleasure haven for the European planters, a fast growing town of opportunities for the Chinese entrepreneurs, and a increasingly marginalized native kampong enclaves. At the peak of colonial period in 1920s, the city was planned to be the capital of Nederlands Indie – the ultimate symbol of colonial authority, commerce, culture – but at the same time it became the architectural laboratory for a new breed of modernism, the “Indies-Tropical Style” which embraced local traditions and mixed it with European rationalism.

Bandung – or romantically known as “Parijs van Java” – was the best representation of Dutch colonialism in the tropics. During the transition period from the declaration of independence in 1945 until the 1960s, Bandung was caught at the middle of conflicts and uprisings, such as Westerling putsch and Darul Islam rebellion, which led the city into the state of dilapidation, illegal occupation of green spaces, densification of kampong areas, and chaotic un-planned development.

Interestingly since 1920s and peaked in 1950s Bandung was obtained a new meaning as the graveyard of colonialism, where Soekarno used it to stage his powerful decolonization blows: his intellectual development in Bandung’s Technische Hogeschool, his defiance in the colonial court in Bandung’s
Landraad, and finally his choice of venue for the Asia Africa Conference in 1955 in Concordia club at the heart of the colonial capital city of Bandung.

This article explores the complex relation of image and sound in the work of Sri Lankan diasporic musician, producer, and designer Mathangi Maya Arulpragasam (a.k.a. MIA). With her eclectic visual style and synthesis of hip-hop, electronica, dance, and global pop music, MIA has now been a trailblazer in music, fashion, and political culture for a decade. Recently named one of Time Magazine’s "75 Most Influential People" of the 21st century, MIA is the first artist of Asian descent to be nominated for an Academy and Grammy Award in the same year. This article introduces the concept of “queer cartographies,” a critical listening to MIA’s beats, which allows us to grasp not only the nexus of race, gender, and globalizing security in the context of US warfare, but also the unlikely intimacies between diverse histories of terrorism and the political agendas of social movements and radical uprisings across the globe. “Sonic Contagions” is motivated by the emergent articulation of global public health surveillance programs with recent security panics over bird flu and swine flu. Together, these bio-political developments provide the discursive terrain in which to ask how existing US security apparatuses are being reconfigured to shape new assemblages of organizations, techniques, and forms of bio-political expertise. At stake here, and in contrast to this emergent “bio-security” framework, are the aesthetic practices of artists like MIA, which provide a critical moment of refreshment—an opportunity to re-activate our political imaginations and conceptualize “contagion” anew. After a brief elaboration of her complex visual performances, I prioritize an account of the sonic realm in MIA’s work to argue that sonic processes of affective contagion, or “sonic contagions” make available alternative utopian possibilities that offer other ways of hearing and conceptualizing queer collectivity, belonging, and pleasure in the midst of the devastations wrought by security panics and warfare.

Abstrak Wisata kuliner merupakan hal yang menjanjikan saat ini sehingga pemerintah mendorong peningkatan produksi makanan olahan melalui pengembangan teknologi produksi makanan olahan. Kota Bandung terkenal dengan sebagai salah satu pusat kuliner di Indonesia. Pentingnya teknologi tepat guna tersebut diharapkan bisa meningkatkan kualitas dan kuantitas produksi makanan olahan. Program penerapan teknologi tepat guna diharapkan menghasilkan paket teknologi produksi makanan olahan tepat guna yang bisa dimanfaatkan oleh mitra UKM untuk meningkatkan kapastitas produksi dan pendapatan. Metode yang dilakukan adalah pengembangan teknologi produksi makanan olahan tepat gunamulai dari mengindentifikasi kebutuhan rill mitra terkait operasional produksinya, merancang dan membuat mesin, melakukan pengujian terhadap mesin yang dibuat, melakukan pelatihan dan pendampingan kepada pelaku UKM usaha produksi makanan olahan. Hasil kegiatan ini yaitu dapat membantu mengatasi permasalahan produksi yang dihadapi UKM, meningkatkan jumlah produksi dan bekerja secara efektif dan efisien, sehingga dapat meningkatkan kesejahteraan pelaku UKM pada khususnya dan masyarakat sekitar pada umumnya. Kata Kunci : teknologi tepat guna, usaha kecil menengah, makanan olahan, Bandung Abstract Culinary tourism is promising at this time so the government is encouraging increased production of processed foods through the development of processed food production technologies. Bandung is famous as one of the culinary centers in Indonesia. The importance of appropriate technology is expected to improve the quality and quantity of processed food production. The program for implementing appropriate technology is expected to produce a package of appropriate processed food production technologies that can be utilized by UKM partners to increase production capacity and income. The method used is the development of appropriate processed food production technology ranging from identifying the real needs of partners related to their production operations, designing and making machines, testing the machines made, conducting training and mentoring to UKM of processed food production businesses. The results of this activity can help overcome the production problems faced by UKM, increase the amount of production and work effectively and efficiently, so as to improve the welfare of UKM in particular and the surrounding community in general.

Ecologic Plusis the machine for rope fabric dyeing process designed and produced by Brazzoli.
An evolution of the previous Ecologic, this new version controls and automatically operates all the machine parameters (lap time, bath ratio, fabric absorption, pump speed, reel speed) as well as the dyeing phases. Thus optimizing consumption and costs and standardizing the dyeing results in different product batches.

The August 5 1973 riots in Bandung was a racial riot against ethnic Chinese in the early era of the New Order leadership. The riots that resulted in losses from several sectors and attracted attention from the central government was one of the major events in the city of Bandung.

Peristiwa 5 Agustus di Bandung merupakan kerusuhan rasial terhadap etnis Cina di era awal kepemimpinan Orde Baru. Peristiwa yang mengakibatkan kerugian dari beberapa sektor dan mengundang perhatian dari pemerintah pusat ini merupakan salah satu peristiwa besar di kota Bandung.

To speak of ‘Soviet international law’ as a precursor to Bandung in even the most general terms suggests an inquiry into the dual role that Soviet international legal doctrine played in enabling independence movements that culminated in statehood and recognition for former colonies, while simultaneously constraining internal self-determination movements within its vast territory.  This type of argument could be developed in at least four ways: (1) by exploring various realist justifications for exploitative Soviet state practice despite high-minded decolonization doctrinal talk; (2) it can rest on critical lines of thought that suggest the indeterminacy of international legal argument more generally, without distinguishing between Soviet or ‘Western’ positions; (3) by revisiting settled historical episodes (such as ‘exclusion’ of the Soviets from Bandung) through new empirical or archival research; (4) by tracing the evolution of Soviet decolonization discourse through the writings of several leading theorists in effort to understand, as much as possible, the types of constraints and anxieties these scholars labored under, and the actual effect of their work on particular emancipatory projects. 

Despite the inherent intellectual merit and policy-relevance of these research questions, the Soviet experience remains an often overlooked dimension of the intellectual, institutional and professional development of the discipline of international law.  Typically, histories of international law treat Soviet approaches to international law as anomalous, as aberrational moments in the continuous teleological development of liberal international law doctrines and institutions.  More recent attempts to rethink the place of Soviet approaches to international law vis-à-vis ‘Western’ international law either describe the Soviet experience in terms of a ‘civilizational dialogue’ with Europe  or as an integral part of a longer historical narrative dating back to Russia’s imperial era.  Furthermore, in the contemporary moment, when Russian aggression or economic expansion is frequently, if erroneously, labeled ‘Soviet’,  any attempt to explore fractures in Soviet modes of argumentation on decolonization may appear revisionist and/or trivial,  akin to an aesthetic study of the monumental grace of Werner March’s 1936 Olympiastadion in Berlin as a proxy for understanding Nazi ideology.  Without suggesting the resurrection of Soviet-style critiques or political postures, this chapter seeks to reframe our understanding of Soviet participation in particular anticolonial projects by focusing on the writings of early Soviet international lawyers Evgeny Korovin and Evgeny Pashukanis, and, later, fragments of recollections by the late Soviet ambassador to Indonesia during the Bandung Conference.  Revisiting this history is important for, at least, two main reasons.  First, it adds to the growing empirical account of decolonization generally, and Soviet participation (direct and indirect) in particular decolonization projects.  Second, it helps to understand the complex role of the Soviet Union as both a peripheral post-imperial subject and neo-colonial actor in its own right.  For lack of space, this chapter does not engage with many of the questions it poses, particularly with respect to the contemporary relevance of Bandung for Russian and post-Soviet international lawyers and international relations specialists.  But as the essence of this volume suggests, even encyclopedic efforts to capture the complexity and far-ranging consequences of Bandung are but preliminary ultimately attempts to approximate the true nature of a rapidly evolving contemporary frame of reference.

Richard Wright's The Color Curtain: A Report on the Bandung Conference has long been a fundamental book in Bandung historiography. As a crucial companion volume to The Color Curtain, Roberts and Foulcher's Indonesian Notebook: A Sourcebook on Richard Wright and The Bandung Conference showcases the previously unknown side of Wright's Bandung narrative, as told from the perspectives of the vibrant group of Indonesian intellectuals and writers who hosted him in Indonesia in 1955. Showcasing Wright’s previously unknown interactions with Indonesian modernists and his previously unknown lecturing activities in Indonesia, this book has major implications for any reading of postcolonial history and culture after the Asian-African Conference of 1955.

Pasar adalah salah satu objek vital di suatu permukiman, terutama di kota. Pasar adalah suatu tempat berkumpulnya suatu masyarakat yang melakukan aktivitas menjual
dan membeli suatu barang. Ada dua jenis pasar menurut fisiknya, yaitu pasar konkret (pasar nyata) dan pasar abstrak (pasar tidak nyata). Pasar konkret adalah tempat
pertemuan antara pembeli dan penjual melakukan transaksi secara langsung. Barang yang diperjualbelikan juga tersedia di pasar. Contohnya, pasar sayuran, buah-buahan, dan pasar tradisional. Sementara itu, pasar abstrak (pasar tidak nyata) adalah terjadinya transaksi antara penjual dan pembeli hanya melalui telepon, internet, dan lain-lain berdasarkan contoh barang. Contohnya adalah telemarket dan pasar modal.

Kota Bandung sebagai ibu kota Jawa Barat tentunya memiliki pasar sebagai tempat kegiatan jual beli, baik pasar modern seperti mal maupun pasar tradisional. Pasar-pasar tersebut tradisional, ada yang buka setiap hari, beberapa hari saja, ataupun setiap satu hari tertentu. Salah satunya adalah Pasar Minggu Monumen Perjuangan Rakyat Jawa Barat (MPRJB)-Gasibu. Terletak di Jalan Surapati, persis di utara Lapangan Gasibu, pasar ini adalah tempat segala macam barang dijual. Dimulai dari pakaian, peralatan rumah tangga, aksesoris telepon, makanan, buku, mainan, dan lain-lain. Pasar yang kerap disebut dengan Pasar Monju ini awalnya memiliki lokasi dari ujung Lapangan Gasibu hingga MPRJB. Namun semenjak Mei 2014, terjadi penyempitan lokasi pasar karena larangan berjualan di Lapangan Gasibu sehingga lokasi pasar hanya terbatas di area sekitar MPRJB.

Pasar yang berada dekat dengan Gedung Sate ini selalu ramai dikunjungi oleh masyarakat sejak dulu. Tak hanya pengunjung dari Kota Bandung, pengunjung dari daerah di luar Kota Bandung pun kerap ditemui di pasar ini. Oleh karena itu, penulis tertarik untuk melakukan analisis mengenai alasan pemilihan lokasi Pasar MPRJB-Gasibu, baik dari segi keterkaitannya dengan teori-teori pemilihan lokasi maupun dari segi alasan pedagang.

Tak ada yang menyangka bahwa Sungai Cikapundung yang membelah Kota Bandung dari utara ke selatan bisa meluap dan menelan ratusan korban jiwa. Berita-berita dari koran lama menunjukkan, banjir bandang berulang kali terjadi, dimulai dari akhir abad ke-19 hingga pertengahan abad ke-20.

Hyper competition in radio business of Bandung as the city with the largest number of radios in the world is getting out of control. Advertising pie competition has become more intense in years, 62 radios fighting over the relatively fixed advertising pie. Price competition was unavoidable, private radio stations began to think about non-broadcast business if they still want to exist. Advertising pie is very significantly dominated by radio stations which dared to put up the lowest cost of advertising, the average ratio between the radio which put up low cost and the radio which put up normal cost in the same segment is 1: 14. Radio K which principle is to maintain normal rates of their advertisements has to change the business strategy of its radio broadcasts into the radio business focusing to take profit from non-broadcast business. This study will discuss the business strategy and business plan of Radio K during year 2012-2016 with the scope of study in eight aspects: market and marketing, technological, financial, management, political, social, economic and environmental.
Involving many stakeholders, besides internal stakeholders (radio commissioners, director, managers and staff), this research also involves external stakeholders (radio listeners, Diskominfo of Jabar Province, Diskominfo of Bandung City, the Indonesian Broadcasting Commission (KPI), competitor radios, and some business units of X Group related with the Radio K’s business plan. Mix method is used to obtain comprehensive results. The results indicate that although regulation factors complicate the development of radio, but with the appropriate strategies will make the radio business become a promising business.

Natural lighting is an important aspect that is considered in the design of buildings, especially in Indonesia which is exposed to sunlight throughout the year (tropical climate). Natural lighting in buildings has many advantages, but can also cause visual problems, especially glare. Efforts to overcome glare (direct glare) without reducing the intensity of light in space is the use of dynamic facades. A dynamic facade means openings can move according to the direction of the sun, so that the incoming light obtained from the light of the sky can be maximized, without capturing direct sun light. On object, SMAK 1 BPK Penabur Bandung, it was found that the lack of natural lighting in classrooms resulted in the use of artificial lighting to support learning activities. Daylight factor standards are also not met in the classrooms. The objectives of the study are as follows: (1) Knowing the opening design performance of the existing facade against meeting natural lighting requirements, (2) Comparing the effectiveness of facade components and their effects on meeting the natural lighting requirements, and (3) Knowing the performance of opening design with facade modification dynamic to optimize natural lighting. The study continues from previous research (Josephine, 2019) using the design exploration method, modifying the facade of class XII-C, with consideration of the room having a normal number of openings (not reduced by additional walls), facade design is quite different (there are facade decoration elements in the form blue additional wall), and the class has a low daylight factor value. Physical data of building and room from documentation, school floor plan data, classroom design and dimensions along with openings, and surroundings are obtained from the previous thesis. Lighting simulation data in the form of daylight factor values and uniformity values obtained from lighting simulations using the VELUX Daylight Visualizer software. Lighting simulations were carried out on the existing facade design (4 design variants) and modification designs with dynamic facades (5 design variants), and resulted that the modification of the dynamic facade design on the side openings was effective to increase the average daylight factor value in the classroom, without causing direct glare into the building. However, coefficient of uniformity has not yet reached the standard, and also cannot yet match the coefficient of uniformity produced by the existing facade using static louvers. Recommended, to optimize the facade design performance in natural lighting indicators and building design considerations, the existing facade can be simplified by using only a continuous canopy because it produces a higher daylight factor and direct glare reduction remains good, then, dynamic facade design with a horizontal rotating window system can be applied to objects for optimizing daylight factors without causing glare and both in the aspect of durability as well as ease of maintenance and cost savings.

Eksistensi etnis Muslim-Tiongkok di Bandung dapat ditelusuri melalui beberapa aspek, salah satunya adalah masjid-masjid yang berlanggam budaya Tiongkok. Implementasi budaya Tiongkok pada Masjid Lautze 2 Bandung dan Masjid Al-Imtizaj yang mengandung unsurunsur arsitektur klenteng membuat keberadaan jejak Muslim-Tionghoa di Bandung semakin jelas. Masjid Lautze 2 Bandung mengadaptasi unsur-unsur budaya Arab, Islam, dan Cina. Sama halnya dengan Masjid Al-Imtizaj. Akulturasi yang terjadi pada kedua bangunan suci tersebut menyiratkan terdapatnya toleransi budaya yang terjadi di dalam masyarakat Kota
Bandung. Tulisan ini mengulas berbagai komponen pada gaya arsitektur kedua masjid tersebut yang mengandung budaya Tiongkok

PELATIHAN PEMANFAATAN BIOENERGI (PPB)
“Cara Mengatasi Berbagai Masalah Anda Dengan Bioenergi “
Program Pelatihan Pemanfaatan Bioenergi menggunakan metode Bioenergi Solutions Adjustment yang bermanfaat untuk menetralisir berbagai sumber energi negatif dalam semua aspek hidup Anda, sehingga apapun masalah Anda akan mudah teratasi serta bermanfaat untuk meningkatkan Karier, melancarkan Usaha, menciptakan keharmonisan Rumah Tangga, melunasi Hutang serta mampu memanfaatkan Bioenergi untuk penyembuhan berbagai Penyakit diri sendiri dan mengatasi masalah lainnya.

firdaus memorial charity and education trust,lokasi firdaus memorial park,alamat firdaus memorial park,wakaf firdaus memorial park,al firdaus memorial gardens,izin firdaus memorial park,desain pagar makam,model desain makam,design makam islam,mengkafani jenazah,mengkafani jenazah laki laki

Firdaus Memorial Park lahir atas dasar pemikiran semakin sempitnya lahan pemakaman yang ada khususnya di daerah perkotaan, sedangkan menyediakan lahan pemakaman hukumnya fardhu kifayah (kewajiban kolektif). Selain itu banyak pula lahan pemakaman di Indonesia yang tidak asri, tidak nyaman, dan tidak ramah lingkungan bahkan terkesan menyeramkan. Di sisi yang lain bahwa biaya pemakaman di Kota Bandung khususnya bisa mencapai Rp 700 ribu hingga Rp 2 Juta yang mana sangat memberatkan keluarga dhuafa.

Maka dari hal-hal tersebut diatas, WakafPro 99 sebagai lembaga wakaf produktif melahirkan Program Firdaus Memorial Park yang dikelola dengan konsep wakaf, bukan bisnis atau komersil.

Konsep Asri, Nyaman, Ramah Lingkungan dan Sesuai Syariah dalam Program Firdaus Memorial Park dijabarkan sebagai berikut:

Asri artinya indah dan enak dipandang mata. Konsep pemakaman muslim ini harus jauh dari kesan kumuh dan menyeramkan, bahkan harus lebih mirip dengan taman daripada kuburan.
NYAMAN artinya membuat tenang siapapun yang datang. Konsep pemakaman ini harus membuat khusyu dan nyaman siapapun yang berziarah atau yang mengantarkan jenazah. Karenanya, area pemakaman ini harus dijauhkan dari banyaknya pengemis dan segala hal yang mengganggu kenyamanan, bahkan harus ada fasilitas-fasilitas ibadah dan umum, semisal masjid, pesantren, minimarket, meeting point, dll.
Ramah Lingkungan artinya bersahabat dengan alam. Konsep pemakaman harus steril dari bangunan atau tembok yang akan menghalangi penyerapan air.
Sesuai Syariah berarti sesuai dengan contoh Rasulullah saw. diantaranya adalah larangan untuk mendirikan bangunan di atasnya, mencegah peziarah untuk melaksanakan ibadah di atasnya, dan mencegah anak-anak atau siapapun bermain-main sehingga menginjak makam.
Kami mengajak kaum muslimin untuk berwakaf dalam Program tersebut, cukup dengan berwakaf nominal 15 juta + 10 % Infaq Operasional(Rp.1.500.000), muwakif mendapatkan benefit:

Kavling ukuran 2x1 sebanyak 2 lahan untuk muwakif dan keluarga,
Termasuk berwakaf penyediaan kavling yang sama untuk keluarga dhuafa,
Wakaf untuk program sosial lainnya
Wakaf untuk berbagai macam usaha produktif (wakaf produktif)
Insya Allah, berapapun dana yang anda wakafkan dalam program Firdaus Memorial Park, akan menjadi amal jariah yang pahalanya akan terus mengalir sebagai bekal dalam menapaki perjalanan hidup selanjutnya.

info lebih lanjut ;
Gedung wakaf 99
Jl. Sidomukti No. 99 H
Bandung 40123

Telp: (022) 2513991
Fax. (022) 2511865

SMS/WA Center : 081 321 200 100
Call Center : 0851.0004.2009

email: info[at]sinergifoundation.org
http://www.sinergifoundation.org/firdaus-memorial-park

Bandung 1955 was the seed and the fountain of both dewesternization and decoloniaity. Dewesternization appropriate the economy of accumulation to delink for Western political and economic dictates. Decoloniality on the other hand delink from both (re) westernization (Obama's foreign policy from day one in office) and dewesternization.

This is a pre-publication text presented at a conference organized by Academie de la Latinite-Tsinghua University, in May of 2012,
http://www.tsinghua.edu.cn/publish/shss/1779/20120521090222013584502/201205210859.pdf

Sebagian besar pencemaran udara diakibatkan oleh emisi gas buangan kendaraan bermotor. Terminal Ledeng merupakan lokasi simpul kemacetan di wilayah Bandung Utara. Salah satu polutan yang diemisikan dari proses pembakaran bahan bakar adalah timbal (Pb) yang memiliki efek berbahaya bagi manusia. Alternatif yang dapat digunakan untuk mengurangi pencemaran Pb di udara ambien adalah dengan menanam pohon peneduh yang dapat menyerap Pb. Pemilihan jenis pohon sangat berpengaruh terhadap efektifitas penyerapan Pb yang berhubungan dengan perbedaan pada morfologi daun.Penelitian ini bertujuan untuk mengidentifikasi kemampuan Pohon Kiacret (Spathodea Campanulata.P), Pucuk Merah (Syzygium Oleana.L) dan Pohon Damar (Agathis Dammara.L) dalam menyerap polutan Pb pada udara ambien.Tiga jenis pohon tersebut diberikan paparan selama 24 jam. Metode yang digunakanyaitu pengabuan basah dan analisa sampel menggunakan AAS.Hasil analisa laboratorium menunjukkan bahwa Pohon Damar mampu menyerap timbal sebesar 0,18 ppm/24 jam dengan hasil rata-rata 0,0076 ppm/jam pada pengujian tanggal 4 April 2015 dan sebesar 2,86 ppm/24 jam dengan hasil rata-rata 0,1192 ppm/jam pada pengujian tanggal 26 April 2015. Sedangkan pada Pohon Kiacret dan Pohon Pucuk Merah Pb tidak terdeteksi. Penyerapan Pb oleh tanaman juga dipengaruhi oleh cuaca dan jumlah kendaraan. Curah hujan yang besar menyebabkan penyerapan Pb akan semakin kecil dan jumlah kendaraan yang lebih banyak menyebabkan penyerapan Pb lebih besar.

ABSTRAK Karinding merupakan instrumen yang mempunyai banyak keunikan. Pada tahun 2008, terjadi sebuah momen di mana terjadi persinggungan antara instrumen karinding dan komunitas metal di Bandung yang kemudian menjadikan karinding sebagai kesenian populer di Kota Bandung. Kajian penelitian ini difokuskan pada pergeseran fungsi karinding di Jawa Barat, untuk mendapat pemahaman tentang pergeseran fungsi tersebut, maka tulisan ini akan memaparkan dinamika perkembangan kesenian karinding di beberapa daerah di Jawa Barat yang meliputi fungsi, perkembangan bentuk, dan musik karinding di Jawa Barat. Dalam perkembangannya, instrumen karinding kini mempunyai beragam fungsi. Pada awalnya karinding hanya sebuah instrumen musik yang berfungsi sebagai kalangenan (hiburan pribadi) dan alat musik pergaulan. Akan tetapi, perubahan sosial yang terjadi pada masyarakat pengguna karinding di Jawa Barat menyebabkan terjadinya sebuah pergeseran menjadi instrumen yang difungsikan untuk hiburan, pendidikan, ritual, dan komoditas. Pada kenyataanya sekarang, pergeseran fungsi karinding yang terjadi pada masyarakat Jawa Barat baik pedesaan maupun Urban semakin mengontruksi kekuatan jaringan yang lebih luas. ABSTRACT Karinding is an instrument that has a lot of uniqueness. In 2008, there was a moment where an intercourse between karinding instrument with metal community in Bandung, which then mades karinding the popular arts in the city of Bandung. This research study focused on the shift function karinding in West Java, to gain an understanding of the function of the shift, this journal will present the dynamics development of karinding art in several areas in West Java, which includes the function, shape development, and music of karinding in West Java Indonesia. During its development, the instrument now has a variety of functions. At first karinding just a musical instrument that functions as a personal pleasure and socially. However, the social changes that occur in the karinding user community in West Java karinding cause a shift into the instrument functioned for entertainment, education, rituals, and commodities. In fact now, karinding shift function that occurs in both rural and Urban communities in West Java constructed a broader network of power.