Vocationalism Essay Example | Topics and Well Written Essays - 1250 words

Vocationalism - Essay Example For example, perceiving vocational education as a way to provide population with jobs and thus supply skilled workers to industry would be logically coherent with the definition of vocationalism given above. However, such scope of the research would be useless, because the main question becomes pointless: UK had lower unemployment rate under 25 year-olds than Germany in 2004 (12.1% against 15.1% correspondingly2). Another view is applied in this essay: integration of vocational education into the social life of the country. Vocational education cannot be measured by sole employment rates, as it is only one of many factors determining employment. One may argue that detachment of vocational system from the workplace in the UK is not a weakness but a peculiarity developed within a historical process. Indeed, one system of vocational education cannot be compared to another without assessing them in contexts of their countries. Three main differences between German and British vocational education are identified, and observed one after another: socialisation, companies' participation, and the structure of education. Regardless of the term referred to them it is argued that gaps found within those differences would have increased the quality of vocational education in the UK if minimised. ... Germany is a more industrialised country than Britain, therefore its demand in vocational students is higher. German vocational school has more than a century of training experience, it provides apprentices with a rich training content and theoretical education well connected to a practice in companies. The successes of industrialisation achieved without any serious input from education in England have served as a base for the belief that formal education is not helpful in providing preparation for future work3. The delay of development of vocational education in England had its consequences. For example, following the 1944 Education Act only half the local authorities required to set up technical schools actually did so, with the result that at their peak only 3-5% of the school population attended technical secondary schools4. Social Perception Historical distinctions of vocational education in the UK and Germany have led to different social perception of apprenticeship in these two countries. English vocational education has significant difficulties in retaining learners as they age, and, additionally, it appears to be ineffective in attracting the least well qualified5. Particularly, in-company training appears to be almost completely forgotten, while the school-based vocational courses at colleges and university courses are in much higher demand than non-academic in-company training. This contrasts with the situation in Germany6. German society has a positive experience of cooperation between schooling institutions and business companies supported with a long history. British students attracted by comprehensive secondary system, low interest of companies for participation in vocational education on-site, and

Reactio paper 1 Research Example | Topics and Well Written Essays - 750 words

Reactio 1 - Research Paper Example A Warm December aggrandizes the mystical and hidden understanding of the transcendental feeling of love and ameliorates one’s perception about being human. He was intelligent, grown up, tall, impressive and a tender natured father. She was a sweet, gentle and soft spoken single. However there was one contrast that he was as a whole ardent in nature: on contrary she was very reserved and stand-off-ish. She had a reason for being reserved and the reason was the Sickle Cell Anemia. Unlike Bette Davis and Ali MacGraw and all the other diminishing personas of Hollywood, this story is a timelier segment of a rare blood disease of this girl which remained imprinted in the hearts of the public for a long time. This film attenuated and switched the then discernment of love among the minds of the people and made an altogether new mystical and amusing version of love. The story engulfed the public from the very start as it will be explained in the upcoming context. The actual motivations and the objectives of the movie, "A Warm December" (besides gaining a good reputation) are friendliness with your kids and understanding them, domestic and homely care, affections and virtues, sentimental and emotionally embedded sex, touristic and inspiring and striking personality. It is like a very few hidden and unexpressed emotions which lay in the clandestine veil of the human emotions, which may or may not be understood, but cannot be told for sure. Dr. Matt Younger came to England for the sake of rest and relaxation and to show his daughter the dirt motorbike race. Catherine was also there with her uncle who was an African ambassador. They met, feelings developed Catherine always had a reserved attitude towards the happening around her despite her other capabilities and qualities. That was because she had this disease’s secret. Matt, on the other hand also had some secrets. The craving to live an ordinary life and to forget the bitterest fact that Catherine would liv e not much was so much impregnated in her. After their meeting the same wish mounted further in her heart. Dr. Matt Younger, however on the other hand was a compassionate person, an avid dancer and a racer also, who tried his best to be a good father, and succeeded in his goal. In the movie "A Warm December" the story line inclined towards the originality in expressions and reality. The movie depicts the very capital of west as well as a tour to the African art gallery and some formal musical presentations. The movie is an integration of different experiences, specially parents and children’, the rich and the poor, and the intellectual and the physical. At last when she is free , she cried in a joyous shriek that, â€Å"May I cook?, do all households, spend time with Stefanie?, and not to waste the left precious moments of her life in vain. The story depicts full and positive blend of fine people and set of realities about the Africans, blacks and the American-African tribes . It shows that the anachronistic prejudices and the racism against blacks have long been vanished but the biological effects remained. The fatal facts is the disease which was found to be common in Blacks, but still it was very promising to develop relations between man and a woman regardless of the severity of the illness, which does not count when it comes to the question of love, care and affections. For the romance part in the movie, the director Sidney Poitier, who

Journey Entry 1 Personal Statement Example | Topics and Well Written Essays - 500 words

Journey Entry 1 - Personal Statement Example Making fundamental attribution errors is very easy to do. All it requires is the belief that everyone is basically just like you. If you view others only through the lens of your own understanding and experiences, you will start to attribute motives to their actions that are similar to the motives that would cause you to behave in that specific way. It is especially easy to judge another person when you feel that they are basically like you and then they react in a situation that is different than the way you feel you would have reacted if placed in the same situation. In your mind, what they did was wrong. Exercising this sort of judgment opens yourself up to making fundamental attribution errors because you are not taking the broader view of the context of the person’s actions. In my life, I know that I have made this mistake when judging other people. I have been on the receiving end of other’s fundamental attribution errors as well. One of these happened fairly rece ntly. Being on active duty in the Air Force is an exciting career. I am lucky enough to currently be stationed in Japan. Seeing the world is something I have always dreamed of and now I’m getting a chance to do it. I did not think this possible at one time because I am a single parent.

Vocationalism Essay Example | Topics and Well Written Essays - 1250 words

Vocationalism - Essay Example For example, perceiving vocational education as a way to provide population with jobs and thus supply skilled workers to industry would be logically coherent with the definition of vocationalism given above. However, such scope of the research would be useless, because the main question becomes pointless: UK had lower unemployment rate under 25 year-olds than Germany in 2004 (12.1% against 15.1% correspondingly2). Another view is applied in this essay: integration of vocational education into the social life of the country. Vocational education cannot be measured by sole employment rates, as it is only one of many factors determining employment. One may argue that detachment of vocational system from the workplace in the UK is not a weakness but a peculiarity developed within a historical process. Indeed, one system of vocational education cannot be compared to another without assessing them in contexts of their countries. Three main differences between German and British vocational education are identified, and observed one after another: socialisation, companies' participation, and the structure of education. Regardless of the term referred to them it is argued that gaps found within those differences would have increased the quality of vocational education in the UK if minimised. ... Germany is a more industrialised country than Britain, therefore its demand in vocational students is higher. German vocational school has more than a century of training experience, it provides apprentices with a rich training content and theoretical education well connected to a practice in companies. The successes of industrialisation achieved without any serious input from education in England have served as a base for the belief that formal education is not helpful in providing preparation for future work3. The delay of development of vocational education in England had its consequences. For example, following the 1944 Education Act only half the local authorities required to set up technical schools actually did so, with the result that at their peak only 3-5% of the school population attended technical secondary schools4. Social Perception Historical distinctions of vocational education in the UK and Germany have led to different social perception of apprenticeship in these two countries. English vocational education has significant difficulties in retaining learners as they age, and, additionally, it appears to be ineffective in attracting the least well qualified5. Particularly, in-company training appears to be almost completely forgotten, while the school-based vocational courses at colleges and university courses are in much higher demand than non-academic in-company training. This contrasts with the situation in Germany6. German society has a positive experience of cooperation between schooling institutions and business companies supported with a long history. British students attracted by comprehensive secondary system, low interest of companies for participation in vocational education on-site, and

Journey Entry 1 Personal Statement Example | Topics and Well Written Essays - 500 words

Journey Entry 1 - Personal Statement Example Making fundamental attribution errors is very easy to do. All it requires is the belief that everyone is basically just like you. If you view others only through the lens of your own understanding and experiences, you will start to attribute motives to their actions that are similar to the motives that would cause you to behave in that specific way. It is especially easy to judge another person when you feel that they are basically like you and then they react in a situation that is different than the way you feel you would have reacted if placed in the same situation. In your mind, what they did was wrong. Exercising this sort of judgment opens yourself up to making fundamental attribution errors because you are not taking the broader view of the context of the person’s actions. In my life, I know that I have made this mistake when judging other people. I have been on the receiving end of other’s fundamental attribution errors as well. One of these happened fairly rece ntly. Being on active duty in the Air Force is an exciting career. I am lucky enough to currently be stationed in Japan. Seeing the world is something I have always dreamed of and now I’m getting a chance to do it. I did not think this possible at one time because I am a single parent.

The balance between cost and quality Essay Example for Free

The balance between cost and quality Essay Before we look closer into the subject, first we must look at exactly what is meant by quality and cost. Quality is the totality of the attributes of a good or service that meet the requirements of the buyer or customers. The materials which make up the product, the design and the engineering of the product, product performance, reliability and durability are all important characteristics of the quality package, which ultimately influence customers to buy a product and repeat-purchase It. (Pass 1995) Cost is the expenditure upon resources incurred by a firm in producing and selling its output, Each cost is a charge against revenues and profits for the use or consumption of resources during a trading period. Cost can be classified along the functional lines, distinguishing between production, selling, distribution, administration and finance costs. (Pass 1995) Quality is a term we use to signify excellence of a product or service. We think of a quality product, for example a B.M.W. motorcar. We know its well designed, well built and will therefore last a long time. If we think of car of being low quality, we think of something like a basic model type of Citroen or Fiat, with its flimsy panels, cheap components and low specifications. The quality hotel is denoted by the internationally recognised star rating system, i.e. a 1 star hotel will provide the most basic of comforts and low on hygiene, and a 5 star hotel will provide the most comforts and services. We can immediately recognise then, by simply looking at a hotels star rating how good it will be and how good of a time we will have if we stay at the hotel. Total Quality Management (TQM) is an organisational process that actively involves every function and every employee in satisfying customers needs, both internal and external. TQM works by continuously improving all aspect of work through structured control, improvement and planning activities that are carried out in concern with guiding principles that focuses on Quality  and Customer Satisfaction as the top priorities. TQM recognises that the Customer is at the centre of every activity. The customer may be external or internal. The key is to determine the gap between what the customer needs and what the system delivers. Once the gap is recognised, it would be systematically reduced and results in never-ending improvement in customer satisfaction at every level. The balance between cost and quality in purchasing is questioned when an organisation is looking to purchase the best for what they can get for their money. However, this is not always the case. One of the main considerations in the purchasing functions is that the quality in question is fit for purpose. Sometimes the overriding factor on the decision to purchase is that products are of the highest quality. E.g. luxury car manufacture Roll Royce will pride themselves on using the finest materials when manufacturing their cars. When at the ordering stage the emphasis will be on high quality rather then cost. Keeping cost to a minimum is an important factor for any business including companies like Roll Royce (to a certain degree). However, Roll Royce will not compromise their image of quality for the sake of cost. Often, a company has no choice but to use the most expensive materials or highest quality that money can buy. Sometimes safety is the overriding factor. If Rolls Royce is building an engine that is going to be mounted onto an aircraft, then titanium will be the preferred choice of material. Titanium is extremely expensive but will guarantee the utmost reliability in this situation. As mentioned above, purchasers have to take into consideration whether or not the quality is fit for purpose and what the product is going to be used for. The decisions that are made can be made personally for individual use or at corporate level. E.g. if a purchasing manager for a car manufacturer has to make a decision on the type radio to buy, then there is a combination of factors that will need to be considered. The price will have to suit his budget. The quality would have to be of a standard that one would expect from a car of that type from the company. The buyers final decision may well be to buy a radio system that he or she would never consider putting in their own car. But yet the decision made will mean that the system chosen will go into thousands of newly built cars. This is because the decision made was not personal; it was made of behalf of a company so it had to suit their needs. Many purchasing managers are under constant pressure to drive cost down. Even professionals have problems finding the balance between cost and quality when their budget is very low. If costs are too low then it seems inevitable that the quality will suffer. The Ford motor company has suffered the consequences of cutting costs too low. After rave reviews following introduction of the new Ford Focus into the US market, Ford decided to build the car using cheaper components in a bid to save money. The cheaper components included rear wheel bearings that would prematurely wear, causing noise and wheel instability. Not only does Ford now has to recall thousands of Ford Focuses, but it also has to deal with the fact the this decision has damaged their reputation even further. As people we are constantly trying to find the balance between costs and are own perception of quality on a daily basis. According to Juran, quality is: fitness for intended use. This definition basically says that quality is meeting or exceeding customer expectations. So according to this theory, we achieve quality when we buy a product that does what its supposed to do. If a purchasing manager is buying radios that he or she wouldnt use personally, this still ties in with Jurans definition of quality because the radios will meet the customers expectations, although is will not meet the buyers. When we shop we have to ask ourselves if the use of the product will justify the cost. E.g. when studying late at night, the natural choice of beverage for some students would be something like the caffeine boosting energy drink Red Bull at the cost of ?25. ?25 is far too much to pay (double) for a can of fizz pop. On this particular occasion, the beverage will not be used as a  thirst quencher or as a vodka mix, but used as an aid to keep the student awake through the studying session. The cost (?25) of the product is justified due to the products fitness for intended use. Deming states that the customers definition of quality is the only one that matters. This is true but I feel that the customer does not always get quality from what they perceive as quality. This is partly to do with the fact that some companies are very good at doing some things, but is not so good at others. Designer label brand Gucci is a prime example of this. If somebody buys a Gucci designer watch for the cost of ?0, there are a host of other things that the buyer will achieve like admiration, prestige and self-esteem. Gucci is not a watchmaker and does not have the same level of expertise of watch making as Rolex or Cartier. Although somebody who does not have knowledge of watches may perceive this watch as quality. Those with know-how or those in the industry would regard this watch as crap. Watches of this nature are purely soled through success of the brand. The watches are simply a spin-off from their designer clothesline and are made with very low quality and cheap components. According to Which magazine, the life expectancy for a Gucci watch is two three years. This is very low compared to Rolexs lifetime life expectancy. looking at Passs definition of quality, a Gucci watch does not carry vital characteristics such as, reliability and durability, which are key to the quality package. This brings us to Demings theory that the customers definition of quality is the only one that matters. I appreciate that the customers opinion is all that matters them, but whether or not the customer is actually receiving quality is another matter. If a product were purchased on the basis of the customer being happy with the product initially, then it would be very difficult to apply Demings theory of quality if the product has hidden defects. Similar to the phrase, things arent always what they seem. To achieve high quality, a company does not have to always have to pay the high costs. For example the cars produced by the Japanese used to be of low quality and unreliability was common. Things have changed now. Japaneses  cars are now built to an excellent standard and reliability is second to none. Not only are the Japanese building excellent cars, they are building them at a great speed. This is partly due to lean supply techniques that the Japanese have mastered. The whole area of purchasing and suppliers is streamlined to achieve minimum waste. Adopting these techniques cannot be done over night, but lean supply is an excellent step in the right direction in achieving a good balance between cost and quality long-term. Philip B. Crosby (1979) believed in the zero-defects program adopted by the US federal government defining quality as conformance to requirements. He emphasized prevention rather than inspection (audits) and promoted a definition of quality as meeting the customers requirements the first time and every time. His work is part of TQM. Crosbys (1979) philosophy on quality is driven solely by prevention of defects. It is expressed in a phrase he uses: Do it right the first time and every time. Crosby emphasizes zero defects, given that he believes there is only one level of quality. In other words, the presence of any flaw in the product deprives it of quality. He believes managements perception and attitude towards quality needs to be transformed if the organisation is going to succeed at delivering quality consistently. For example, Deming and many managers believe that error is inevitable and one only has to deal with it. Crosby believes it is self-defeating to plan and invest in strategies that deal with errors instead of investing in strategies and processes that prevent errors from occurring in the first place (Garvin and March, 1986). The Lean thinking method allows Japanese car manufactures have strong relationships with their suppliers and offer incentives for better quality. E.g. The supplier will carry out rigorous tests on their products before the buyer receives it to ensure reliability. Purchasing can improve quality by contributing to the competitive advantage of the undertaking by participating in the procurement of bought out items at the economical cost. It is important to ensure that quality is not confused with price and grade. Managers should be using their extensive knowledge and expertise to provide high quality to both internal and external customers of the purchasing function. To maximise quality, the purchasing departments responsibilities should meet with the requirements of BS/ EN and BS 7750 Keeping the balance between cost and quality in an important factor for any business. As mentioned above, it depends on what the buyer is trying to achieve overall. If high quality is the overriding factor for a company, then this will tie in with the companies high quality image. Whether it is no frills or impeccable quality, managers will try to find a reasonable balance where appropriate. Bibliography Lysons, K (2000) Purchasing and supply chain management. 5th edition. Prentice Hall Crosby, P. (1984) Quality without tears. 1st edition. Mc Graw Hall companies Crosby, P. (1995) Quality is still free. Mc Graw Hall companies Crosby, P. (1979) Quality is free. . Dutton signet Garvin, D.A. and A. March. (1984) A Note on Quality: The Views of Deming, Juran and Crosby. Boston, MA: Harvard Business School Press. Juran, J.M. (1988) Juran on Planning for Quality, New York: Free Press,. http://www.which.co.uk/

Islam in Indonesia

Islam in Indonesia Islam in Indonesia Modern Indonesia is known for having the largest Muslim population by percentage of any country in the world.   Coming to Indonesia in the 13th century A.D., Islam has continued to spread, and approximately 90 % of the current population considers itself to be Muslim. Nevertheless, many forms of Islam practiced there combine animist, Hindu, and Buddhist elements from the countrys rich and varied religious past, creating an Islamic faith that looks different from that of the Orthodox Islam of the Middle East.   With over 17,000 islands spanning 3,000 miles along the equator, Indonesias Islamic variations differ significantly not only from other countries but also from one part of its own land to another. Still, while Islam dominates the political and social structure of Indonesia, the country still maintains its other religious roots; as one critic notes, â€Å"Indonesias civilization is like a marbled layer cake.† Convergence of Religions Before the introduction of Hinduism, Buddhism, and Islam into the country, early Indonesians were prominently animists who practiced ancestor and spirit worship. This form of religion, generally described as superstitious and ritualistic, believes that plants and animals, all living things, have a soul.   For instance, many Indonesians consider the waringin tree as sacred and a symbol of the â€Å"vital essence.† Thus they often bury animal sacrifices at the roots of the tree and no one is permitted to cut down the tree or its branches, otherwise severe punishment or even death ensues.  Ã‚   As another example of animism, many Indonesians still believe hair to have a magic quality called mana.   Young men, therefore, are encouraged to send girls a lock of their hair in order to seduce them. Furthermore, the Indonesians hold many rituals regarding life and death; some very important for appeasing the dead souls or assisting them through the underworld.   Although this d edication to the god and spirit of nature changed somewhat with the arrival of other religions, the natives usually just incorporated elements of their animist culture and superstitions into the new religions. In 1,500 A.D., the Hindu and Buddhist faiths came to Indonesia and meshed with the primitive animism of the country. The Indonesians accepted and accommodated these new beliefs by mixing them with each other, as well as with their own culture.   In fact, in many parts of Indonesia, the natives combined all three religions to create something of a new Hindu-Buddhist animism.   A great relic from the ninth century called the Borobudur temple on the island of Java evidences this unique blending of faiths.   As the largest Buddhist monument in the world, this great structure holds almost fourhundred images of Buddha, while simultaneously displaying many Hindu, Hindu-Buddhist, and animist sculptures.   With its conglomeration of different deities in one temple, Borobudur manifests the Indonesians unique combination of separate religions. As one example of a specifically Hindu-Buddhist convergence, Shiva, a Hindu god, was transformed into something of a Buddha image, while still ke eping the Hindu name of Shiva.   As seen later, the Shiva god eventually adopts the Islam faith as well. The Shiva-Buddhist cult poignantly reflects the Indonesian mindset toward the variety of religions offered.   Despite these convergences, some places, such as the island of Bali, became solely Hindu and remain so to this day.Following the fusion of Hindu, Buddhist, and native religions, Islam appeared and lay yet another brick on the religious structure, which was held together by a mortar of deep cultural roots. Introduction of Islam Traveling to Indonesia by way of the Indian Ocean and Arabian Sea, Muslim traders and mystical literary figures first brought Islam to the country in the thirteenth century. Coming from India, this was the mainstream Sunni variant, which was initially founded in Arabia. Scholars speculate that the mystical Sufi tradition influenced this Islam, which could have been easily fused with the native Indonesian culture.   Sufi holy men are described as â€Å"devout Muslim mystics renowned for the beauty of their music, poetry†and their internal spiritual focus, rather than for seeking to impose their religion on their surroundings or onto politics.   As one scholar notes, although no evidence of Sufi communities from early centuries in Indonesia exists, Indonesians would have been more likely to accept the more mystical form of Islam than the strict, law-bound versions. One similarity between the Sufi and Indonesian cultures was the idea of having a teacher who formed around him a small group of disciples to pass on higher wisdom.   Also, the Indonesian and the Muslim both seemed to focus more on the correct ways in which to communicate to god instead rather than on the nature of god.   Furthermore, Indonesian tantric mantras were means of meditation similar to that of the Muslims, as the Muslims often recited the Koran or other Arabic texts. This form of Islam, therefore, could be easily incorporated into the native culture.   Because of the traders traveling routes, Islam spread most rapidly in the northern parts of Sumatra, Java, and the eastern archipelago.   Evidence of this beginning Islamization comes from Marco Polo.   In 1292 he landed in Sumatra where he found an Islamic town named Perlak.   Although Perlak was already Islamic with a Sunni monarch, Islam was not found within its surrounding towns.   One of the larger cities, Melaka, was a major impetus for the spread of Islam.   This rich port city controlled the Strait of Malacca and much of the archipelagos trade throughout the fifteenth century.   Iskandar Syah, a prince converted to Islam, founded Melaka, and through his rule, his successors, and the trading fleet he extended the religion to various parts of the archipelago.   Islam not only offered a simple message of personal faith and hope, but it could also give one favor and therefore success in trade or nobility; thus Indonesians had a double incentive for conversion.   S till some regions were resistant to Islam, such as Bali and parts of Java that kept a more strictly Hindu culture. Islamic Expansion Islam branched out further in the sixteenth century, when Muslims began establishing Islamic kingdoms.   The Aceh kingdom, formed on the western part of Sumatra, was a region of major Islamic allegiance in the early sixteenth century and today is a part of Sumatra where â€Å"Islamic character of population is most pronounced.†Ã‚   Also in the early 1500s the Portuguese came to Indonesia; although they intentionally brought Catholicism with them to Christianize the islands, their efforts inadvertently aided Islamization.By closing off the central ports to Indian Muslims, they pushed the Muslims with their Islam faith to smaller ports across the islands.   Islam, then, was taken to some of the more remote pockets of the widespread country. Nevertheless, Java still did not easily accept the faith. There, Majapahit was the last and greatest of the Hindu-Buddhist kingdoms that predominantly controlled the archipelago and surrounding regions in the fourteenth and fifteenth centuries. The Islamic port towns conflicted with Majapahit power, however, and under the challenge of Islamization Hindu Javanese leaders fled to the small island of Bali to keep their faith alive.   Bali, as an exception in Indonesia, remains untouched by Islam to this day.   Those inland on Java eventually accepted Islam but only as a â€Å"formal legal and religious context for Javanese spiritual culture.†Ã‚   In Java, Islam was allowed to exist only on Javanese cultural terms.    That is, only as in a form mixed with previously held religious beliefs.   Although most early conversions were peaceful, one scholar says that converted Islamic states sometimes waged war against traditional Hindu-Buddhist regions.   The same scholar also recognizes that because of inadequate historical records and evidence, the process of Islamization in Indonesia is somewhat unclear.Although some believe Hindu princes converted to Islam because of their desire for power, commerce, and riches, the legend of Sunan Kalidjaga offers a different perspective on the eventual conversion of inland Java. Kalidjaga was a prince in Java who grew up in the traditional Hindu-Buddhist culture of the Majapahit kingdom.   In a conversion experience similar to that of the apostle Paul on the road to Damascus, Kalidjaga had a vision of a Muslim religious leader who instructed him to spread the doctrine of Islam.   Consequently, the prince converted to Islam and began peacefully sharing the faith throughout Java.   He was thus able to bridge the two religions; for t he Javanese, his life is â€Å"the meaningful link between a world of god-kings, ritual priests, and declamatory shrines and one of pious sultans, Koranic scholars, and austere mosques.†Ã‚   Kalidjaga is considered, therefore, to be one of the wali sanga, or nine apostles, who helped bring peaceful conversions to Islam in Java. Because of the differences between Indonesian culture and the Islam of Mecca, however, conversion usually meant an acceptance of Islam wherein the faith would be combined with traditional and indigenous beliefs. Versions of Islam Most Indonesians, when converting to Islam, synchronized the new religion with their personal mixture of one or more of Hindu, Buddhist, or, animist religions, while a minority switched completely to Orthodox Islam.   Therefore, like the many diverse cultures of the islands, Islam began to take on different shapes across the country.   The two distinct versions of Islam, Orthodox and the blended , were in tension with one another.   A believer in Indonesia who became exclusively Muslim and adhered strictly to Mecca-oriented Islam and the laws of the Koran is called santri.   Santri can also signify a person who removes himself from the secular surroundings to devote himself to Islamic schools called pesantren, which translates literally as â€Å"the place of the santri.†Ã‚   The second form of Islam commonly identified is called kebatinin.   This version is a mixture of Hindu-Buddhist beliefs, animism and Islam practices.   Kebatinin is also called kejawen, agama J awa, Javanism, or abangan.One case of this blend of religions was described earlier in the Hindu god Shiva who adopted Buddhist characteristics.   As Islam spread through the culture, the Javanese claimed Shiva went to Mecca and also embraced Islam, thus creating a god of three faiths combined. Because Hinduism never completely reached the eastern islands, a more pure, orthodox form of Islam formed in the east, while the western part of Indonesia tended to more often combine Islam with its Hinduism or other ancient belief systems. Political History By the end of the sixteenth century both the Dutch and British had gained interest in the â€Å"Spice Islands† (Indonesia) and its wealth of trade.   The Dutch East India Company was formed in 1602, which attempted to take over all trade control with Indonesia from other European countries, thus creating a commercial monopoly.   This monopoly served to shape the foundation of the Dutch territorial empire.   Historians mark this time, which is disputed to be either 1511 or 1600, as the commencement of European control and influence that would last up to the twentieth century.   The time between the fifteenth and seventeenth centuries has been generalized as an â€Å"age of commerce† both for Indonesians and foreign traders.   The Dutch East India Companys involvement did not remain limited to trade, however, but instead it became a political force among the islands.   Although opposed by certain Islamic leaders in Java, such as Sultan Agung and his successor Amangkurat II, the Dutch eventually dominated all of Java and then spread its empire into Sumatra and other surrounding areas.With this Dutch influence extending into Indonesia, the face of Islam underwent various changes.   For instance, the native trading peoples were forced further inland.   Holding a strong Islam faith, they brought their beliefs with them and began to rely more and more on the pilgrimage to Mecca as their connection with the larger Muslim world.   Consequently, they formed and spread an Islam somewhat orthodox but still mixed with the deep traditions of Java culture. After the Napoleonic Wars, the Dutch decided to try to make its governed lands at least self-sufficient, but they met some unexpected challenges.   In 1825 the Java War began, due in part to protest of Dutch rule on the island.   The war was supported by many Muslim leaders in Indonesia who also recognized the Korans promise of a coming Madhi, a messiah or â€Å"Just Ruler† that would bring peace and harmony to the territory.   In the years of 1826-30, a man who was overthrown from Javanese rule by the Dutch claimed himself to be the Madhi of Islam and he began a jihad, or Holy War, against the government. During the Java War, another battle began in Sumatra called the Padri-War.   This conflict began between the traditional leaders of the community, called the adat, and the revivalist Muslim leaders; some of the orthodox revivalists killed a royal family of the more Indocized Islam.   As a result of the battle, Dutch authorities called for a military invasion, which served to strengthen Dutch administration in the area. By the end of the nineteenth century, the Dutch were able to make the islands into a â€Å"unified colonial dependency,† which formed the basis for the future republic of Indonesia. By this time, western thought began to pervade Islamic circles, forming a modernist strain of Islam.   Furthermore, Indonesian nationalism began to develop, and with it, an organization called the â€Å"Islamic Association† or Sakerat Islam, the largest nationalist party of the time.   After World War I, many more of these types of associations were formed, most of which were aimed toward nationalism.  Ã‚   Inner conflicts between the conservative and communist leaders in 1921 caused the decline of Sakerat Islam, and a new nationalist movement rose to prominence: the Indonesian Nationalist Party, formed under the leadership of Sukarno, the rising president of Indonesia.   As a result of World War II, Indonesia fell from the clasp of Dutch rule and into the hands of Japan.   The Jap anese allowed the rise of both Muslim and nationalist leaders, including Sukarno, who began establishing himself as the leader of the nation.   After an Indonesian revolution, Japan gave Indonesia its independence in the year of 1945. Role of Islam in Politics After gaining independence, the Indonesians needed to decide on the role of Islam in the nations government.   After heated disputes, the leaders agreed to keep religious freedom and to create â€Å"a civic code instead of an Islamic one.†At the same time, one current of Kebatinin, the more indigenous-type of Islam, became legitimized by the government.   Sukarno then became the first Indonesian president of the Republic.   Because he disliked the divisions among Muslims and other religions (specifically Hindu, Buddhist, and Christian) of the nation he propagated a somewhat disguised, authoritarian form of government called the â€Å"Guided Democracy.†Ã‚   His successor, Suharto, introduced a similar type of rule named â€Å"The New Order.†Ã‚   Some scholars say both of these rulers showed â€Å"their Javanese religious-cultural bias against Islam†and made sure that Islams political influence was limited by various forces, including the military.   Both Sukarno and Suharto, therefore, restricted political freedom throughout the nation.   In response to the bias against Islam, Islamic and nationalist organizations united to create parties against Suhartos government.   The â€Å"red-green† alliance, in existence today as the Wahid-Megawati administration, was one political coalition of the nationalist- Islam that helped to defeat the dictatorship of Suharto.  Ã‚   Suharto, upon realizing the threat to his rule, turned to a militant form of Islam.   This led to much violence across the nation, and religious groups who had formerly lived in peace, such as Muslims and Christians, began to fight against one another.  Ã‚   This more militant, violent form of Islam instigated by Suharto became a lasting part of Indonesias various branches of Islam. Branches of Islam Today The two most influential Muslim organizations of Indonesia society today are the Nahdlatul Ulama (NU), made up of the traditionalists, and the Muhammadiyah, or, the modernists.   The traditionalists tend to be organized around Muslim boarding schools (the pesantren) while they preserve traditional Islamic education.In fact, the name of the organization, Nahdlatul Ulama, literally translates as â€Å"renaissance of Islamic scholars†, and the thirty-five million involved with this Islamic orientation follow charismatic religious scholars. The Muhammidiyah, on the other hand, embrace modern thought and culture while keeping to orthodox Islamic theology.   Founded in 1912, this modernist organization was aimed to create social institutions, such as orphanages and hospitals, in order to compensate the Protestant and Catholic efforts.  Ã‚   With about twenty-five million followers, it has less participation than the NU Modern Muslim Culture According to the Wikipedia Encyclopedia, 210 million inhabitants of Indonesia today consider themselves Muslim.   Many of these believers, however, practice Islam in profoundly different ways.   The Unreached Peoples Prayer Profiles provides information on various modern Muslim groups in Indonesia.   The profiles show an incredibly diversified Islam with many lasting effects of animism, Hinduism, and Buddhism.   For instance, ninety-nine percent of the 800,000 Komering who live in Sumatra today claim Islamic faith, yet they mix their beliefs strongly with animism and superstitions.   In order to keep evil spirits away, for example, many Komering wear good luck charms that contain verses of the Koran.   Also, some believe that â€Å"whistling indoors at night entertains demons, or that walking around on your birthday will bring bad luck.† Thus, although Islam remains prevalent and maintains a strong influence on the culture, the Komering still incorporate old religious beliefs. The Sekayu is another tribe of mixed religion.   Found spread throughout southern Sumatra, they consider themselves devout Muslims.   Indeed, they pray five times a day toward Mecca and reject common sacrificial rituals, believing only Allah gives true redemption.   Nevertheless, they still maintain some of their ancient animistic beliefs.   For example, many Sekayu visit a â€Å"soothsayer,† or dukun, in order to contact the dead spirits or have their fortune told.   They claim, however, that they do not pray â€Å"to† the dead spirits, as others do, but instead they pray to Allah â€Å"for† the benefit of their ancestors.The Sekayu, therefore, practice dedication to Allah while still sustaining animistic beliefs.   The Alas-Kluet Batak people of the Aceh province in northern Sumatra, on the other hand, have very little concern for or devotion to Orthodox Islam even though they have been considered Muslims since the 1600s.  Ã‚   This tribe directs their religious practices toward what they consider good and bad ghosts who must be appeased through cult rituals and exorcist healings.   For instance, at a childs birth, the parents shave the childs head, leaving only a small lock of hair.   If the child then becomes ill, they cut the remaining lock of hair believing that bad luck will also be removed.   The people of Alas-Kluet Batak, then, remain Muslim only in name, not in practice. The Bajau, as another example, are mostly Sunni Muslims who live mainly in the coastal districts and islands of Sulawesi.   These â€Å"Sea Gypsies† consist mostly of nomadic boat dwellers who often lack mosques for worship. Consequently, they rely on different communities on shore to visit a mosque.   Islamic religious status is very important to the Bajau.   For instance, they show special honor to descendants of Mohammed, or salip, and â€Å"variations of Islamic practices are associated with the relative status of different groups.†Although the Bajau uphold Islamic religious piety and learning for individual prestige, they continue to practice traditional forms of spirit worship.   At least once a year, they hold a â€Å"public sà ©ance and nightly trance dancing†while the spirit mediums assemble to contact the spirits.   The Bajau call on the spirit mediums particularly in times of illness to remove evil spirits from the community.   They accomp lish this by putting a â€Å"spirit boat† adrift in the ocean.This people group, therefore, does not hold to a pure worship of Allah, but instead also looks to other supernatural powers. A Country of Mixed Islam Since the 13th century, Islam has filtered into the corners and remote pockets of Indonesian civilization.   Coming into a religiously mixed world of animism, Hinduism, and Buddhism, Islam began taking on forms different than that of Middle Eastern orthodoxy.   The majority of Indonesian Muslims today shape the Islamic religion to fit their traditional superstitions and other religious beliefs, while the minority strives for orthodoxy.  Ã‚   These various forms of Islam combine to dominate both the cultural and political aspects of the nation and give Indonesia the largest Muslim population of the world.   Yet in reality, rather than being unified under a pure Islam, this population truly is a â€Å"marble layered cake† of mixed religious belief.