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The Supreme Council for the Confucian Religion in Indonesia (Indonesian: Majelis Tinggi Agama Konghucu Indonesia, MATAKIN; Chinese: 印尼孔教總會; pinyin: yìnní kǒngjiào zǒnghuì) is a Confucian church established in 1955 in Indonesia, comprising the communities of practitioners of Confucianism mostly among Chinese Indonesians.
This page is subject to the extended confirmed restriction related to the Arab-Israeli conflict. Maps of Ottoman Palestine showing the Kaza subdivisions. Part of a series on the History of Palestine Prehistory Natufian culture Pre-Pottery Tahunian Ghassulian Jericho Ancient history Canaan Phoenicia Egyptian Empire Ancient Israel and Judah (Israel, Judah) Philistia Philistines Neo-Assyrian ...
Interfaith greetings (Indonesian: Salam Lintas Agama), sometimes referred as Bhinneka greetings (Indonesian: Salam Kebhinekaan), [1] are often used to open formal meetings in Indonesia. The phrases combine the greeting phrases of several or all major religions in Indonesia.
"Indonesia together with the OIC sends a strong message to the world to stop escalation, to stop the use of violence, to focus on humanitarian issues, and resolve the root of the problem, namely the Israeli occupation of Palestine," Jokowi emphasized. Jokowi also encouraged the world to stand together to build global solidarity to resolve the ...
Hinduism in Indonesia takes on a distinct tone from other parts of the world. [81] [82] Hinduism, referred to as Agama Hindu Dharma in Indonesia, formally applied the caste system. [83] It also incorporated native Austronesian elements that revered hyangs, deities and spirits of nature and deceased ancestors.
Indonesia's Constitutional Court in November 2017 ruled that followers of faiths outside the 6 recognized religions are allowed to state "Kepercayaan kepada Tuhan YME [note 2] in their national identity cards, as a 7th category for Aliran Kepercayaan after judicial review launched by followers of Marapu religion, the Parmalim, Kaharingan, and ...
The presence of foreign Muslims in Indonesia does not, however, demonstrate a significant level of local conversion or the establishment of local Islamic states. [8]: 3 The most reliable evidence of the early spread of Islam in Indonesia comes from inscriptions on tombstones and a limited number of travellers’ accounts. The earliest legibly ...
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