Jumat, 20 Mei 2011
FILM DETECTIVE CONAN MOVIE
Detektif Conan ( Meitantei Konan ) adalah sebuah serial manga detektif yang ditulis dan diilustrasi oleh Aoyama Gosho dan diserialkan dalam majalah Mingguan Shōnen Sunday sejak tahun 1994. Serial ini menceritakan tentang Shinichi Kudo, seorang detektif SMA, yang tubuhnya mengecil akibat sebuah racun.Film- film tersebut telah dirilis pada bulan April sejak tahun 1997. Setiap film layar lebar memiliki jalur plot tesendiri, dan bukan merupakan adaptasi dari cerita manganya.
Tokoh
1. Shinichi Kudo adalah protagonis utama dari serial anime dan manga Detektif Conan atau Detective Conan Shinichi Kudo adalah seorang detektif SMU terkenal yang sering membantu polisi menyelesaikan kasus sulit.
2. Conan Edogawa berasal dari nama Arthur Conan Doyle dan Edogawa Rampo. Shinichi menggunakan nama samaran Conan Edogawa untuk identitas barunya. Dia kemudian tinggal bersama temannya Ran Mouri dan membantu ayahnya Kogoro Mouri, seorang detektif swasta, untuk menyelesaikan kasus, dengan harapan dapat menemukan kasus yang melibatkan Organisasi Hitam.
3. Ran Mouri adalah teman Shinichi Kudo sejak kecil, atau mungkin bisa juga disebut pacar. . Ran adalah anak dari seorang detektif yang selalu membuat analisis asal-asalan, Kogoro Mouri, dan seorang pengacara handal, Eri Kisaki. Ran memiliki sahabat, Sonoko Suzuki yang merupakan anak dari direktur perusahaan Suzuki. Ran sangat ahli dalam karate.
4. Kogoro Mouri adalah ayah dari Ran Mouri, seorang detektif swasta yang sangat terkenal karena sering memecahkan kasus, biarpun sebenarnya Shinichi (Conan)-lah yang memecahkan kasus untuknya.
Downlaod FILM DETECTIVE CONAN MOVIE
- Movie 013 (low quality) or 13 cd1 - 13 cd2 (high quality-RAW)
- Movie 012-b
- Movie 012-a
- Movie 011
- Movie 010-b
- Movie 010-a
- Movie 009-b
- Movie 009-a
- Movie 008-b
- Movie 008-a
- Movie 007-b
- Movie 007-a
- Movie 006-b
- Movie 006-a
- Movie 005-b
- Movie 005-a
- Movie 004-b
- Movie 004-a
- Movie 003
- Movie 002
- Movie 001
# 1 Tokoh Utama
* 1.1 Shinichi Kudo
* 1.2 Ran Mouri
* 1.3 Kogoro Mouri
# 2 Tokoh Pendukung
* 2.1 Eisuke Hondo
* 2.2 Eri Kisaki
* 2.3 Heiji Hattori
* 2.4 Kazuha Toyama
* 2.5 Kid si Pencuri
* 2.6 Sonoko Suzuki
* 2.7 Yusaku Kudo
* 2.8 Yukiko Kudo
# 3 Tokoh Lainnya
* 3.1 Subaru Okiya
* 3.2 Tomoaki Araide
* 3.3 Yoko Okino
* 3.4 Reiko Kujo
* 3.5 Jirokichi Suzuki
# 4 Grup Detektif Cilik
* 4.1 Ai Haibara
* 4.2 Ayumi Yoshida
* 4.3 Conan Edogawa
* 4.4 Genta Kojima
* 4.5 Hiroshi Agasa
* 4.6 Mitsuhiko Tsuburaya
* 4.7 Sumiko Kobayashi
# 5 Organisasi Hitam
* 5.1 Anggota aktif
o 5.1.1 Big Boss
o 5.1.2 Gin
o 5.1.3 Vodka
o 5.1.4 Vermouth
o 5.1.5 Chianti
o 5.1.6 Korn
o 5.1.7 Bourbon
o 5.1.8 Kichiro Numabuchi
* 5.2 Anggota yang telah meninggal
o 5.2.1 Calvados
o 5.2.2 Akemi Miyano
o 5.2.3 Atsushi Miyano
o 5.2.4 Elena Miyano
o 5.2.5 Kusuda Rikumichi
o 5.2.6 Pisco
o 5.2.7 Tequila
* 5.3 Mantan anggota
o 5.3.1 Sherry
o 5.3.2 Rye
# 6 Kepolisian Jepang
* 6.1 Juzo Megure
* 6.2 Isshin Chiba
* 6.3 Matsumoto Kiyonaga
* 6.4 Heizo Hattori
* 6.5 Misao Yamamura
* 6.6 Shiratori Ninzaburo
* 6.7 Miwako Sato
* 6.8 Takagi Wataru
* 6.9 Yamato Kansuke
* 6.10 Yui Uehara
Bagi Pengunjung Baru klik di sini Cara Menggabungkan File Ekstensi .001 dan .002
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Kamis, 05 Mei 2011
ice breaker training
alhamdulillah pada tanggal 01 mei 2011, BEM Fa tarbiyah Universitas Muhammadiyah Sidoarjo (UMSIDA) telah mengadakan pelatihan ice breaker yang yang di isi oleh bpk. Kusumo Suryo Harjono (Q-Sukses Manajemen Indonesia) dengan judul "Menciptakan Suasana Belajar Yang Segar dan Menyenangkan".
perlu diketahui bahwa Ice Breaker merupakan salah satu alat yang digunakan dalam memecahkan suatu keadaan yang membosankan atau suatu keadaan dimana pada saat itu dibutuhkan suatu kegiatan untuk mencairkan suasana. oleh karena itu bagi para pendidik, trainer, ataupun semua masyarakat yang berhubungan dengan pendidikan. Training Ice Breaker ini meliputi:
1. Games
di dalam training ini terdapat beberapa macam games yang isinya bukan permainan belaka, tapi disitu juga mengandung pelajaran, menambah kretifitas dan juga menyenangkan. diantara contoh gamesnya yaitu
perlu diketahui bahwa Ice Breaker merupakan salah satu alat yang digunakan dalam memecahkan suatu keadaan yang membosankan atau suatu keadaan dimana pada saat itu dibutuhkan suatu kegiatan untuk mencairkan suasana. oleh karena itu bagi para pendidik, trainer, ataupun semua masyarakat yang berhubungan dengan pendidikan. Training Ice Breaker ini meliputi:
1. Games
di dalam training ini terdapat beberapa macam games yang isinya bukan permainan belaka, tapi disitu juga mengandung pelajaran, menambah kretifitas dan juga menyenangkan. diantara contoh gamesnya yaitu
Senin, 25 April 2011
Andrie Wongso Motivation - Berani Mencoba
bagi yang ingin mendapatkan motivasi terbaru bisa download file ini
Selasa, 22 Maret 2011
CARA MENAMBAH MEMORI RAM DENGAN FLASHDISK
eBoostr PRO 4.0.0 Build 551 Beta - Full Version.rar - 4shared.com - penyimpanan dan berbagi-pakai file online - unduh - <a href="http://www.4shared.com/file/j530usPH/eBoostr_PRO_400_Build_551_Beta.html" target="_blank">eBoostr PRO 4.0.0 Build 551 Beta - Full Version.rar</a>
Sudah banyak yang tahu kalo semakin hari program-program komputer yang kita pakai semakin banyak memakan atau memerlukan memory yang banyak. Terutama program program aplikasi yang baru pasti memerlukan banyak sekali memory. Bagi yang mempunyai cukup uang mungkin tidak menjadi masalah untuk menambah ataupun mengupgrate memory komputer atau laptopnya. Tetapi bagi yang mempunya uang pas-pasan mungkin tips berikut ini bisa kita manfaatkan untuk menambah memory komputer anda.
Mumpung ada waktu luang kali ini saya akan mengupdate blog ini dengan tips cara menambah memory komputer dgn flash disk (how to add computer memory with a flash disk).
Sudah banyak yang tahu kalo semakin hari program-program komputer yang kita pakai semakin banyak memakan atau memerlukan memory yang banyak. Terutama program program aplikasi yang baru pasti memerlukan banyak sekali memory. Bagi yang mempunyai cukup uang mungkin tidak menjadi masalah untuk menambah ataupun mengupgrate memory komputer atau laptopnya. Tetapi bagi yang mempunya uang pas-pasan mungkin tips berikut ini bisa kita manfaatkan untuk menambah memory komputer anda.
Buat anda yang pengen nambah RAM komputer tapi tidak pengen susah karena harus beli RAM baru, lebih baik gunakan Flashdisk yang ada di rumah. dan berikut ini cara biar anda bisa gunakan Flashdisk buat menambah memori komputer atau laptop anda.
Minggu, 13 Maret 2011
religious freedom in indonesia
The Indonesian Constitution provides "all persons the right to worship according to their own religion or belief" and states that "the nation is based upon belief in one supreme God." The Government generally respects these provisions; however, some restrictions exist on certain types of religious activity and on unrecognized religions.
The Ministry of Religious Affairs extends official status to six faiths: Islam, Catholicism, Protestantism, Buddhism, Hinduism, and Confucianism. Religious organizations other than the six recognized faiths can register with the Government, but only with the Ministry for Culture and Tourism and only as social organizations. This restricts certain religious activities. Unregistered religious groups cannot rent venues to hold services and must find alternative means to practice their faiths.
Although it has an overwhelming Muslim majority, the country is not an Islamic state. Over the past 50 years, many Islamic groups sporadically have sought to establish an Islamic state, but the country's mainstream Muslim community, including influential social organizations such as Muhammadiyah and NU, reject the idea. Proponents of an Islamic state argued unsuccessfully in 1945 and throughout the parliamentary democracy period of the 1950s for the inclusion of language (the "Jakarta Charter") in the Constitution's preamble making it obligatory for Muslims to follow Shari'a. During the Suharto regime, the Government prohibited all advocacy of an Islamic state. With the loosening of restrictions on freedom of speech and religion that followed the fall of Suharto in 1998, proponents of the "Jakarta Charter" resumed advocacy efforts. This proved the case prior to the 2002 Annual Session of the People's Consultative Assembly (MPR), a body that has the power to change the Constitution. The nationalist political parties, regional representatives elected by provincial legislatures, and appointed police, military, and functional representatives, who together held a majority of seats in the MPR, rejected proposals to amend the Constitution to include Shari'a, and the measure never came to a formal vote. The MPR approved changes to the Constitution that mandated that the Government increase "faith and piety" in education. This decision, seen as a compromise to satisfy Islamist parties, set the scene for a controversial education bill signed into law in July 2003.[citation needed]
Shari'a generated debate and concern during 2004, and many of the issues raised touched on religious freedom. Aceh remained the only part of the country where the central Government specifically authorized Shari'a. Law 18/2001 granted Aceh special autonomy and included authority for Aceh to establish a system of Shari'a as an adjunct to, not a replacement for, national civil and criminal law. Before it could take effect, the law required the provincial legislature to approve local regulations ("qanun") incorporating Shari'a precepts into the legal code. Law 18/2001 states that the Shari'a courts would be "free from outside influence by any side." Article 25(3) states that the authority of the court will only apply to Muslims. Article 26(2) names the national Supreme Court as the court of appeal for Aceh's Shari'a courts.[citation needed]
Aceh is the only province that has Shari'a courts. Religious leaders responsible for drafting and implementing the Shari'a regulations stated that they had no plans to apply criminal sanctions for violations of Shari'a. Islamic law in Aceh, they said, would not provide for strict enforcement of fiqh or hudud, but rather would codify traditional Acehnese Islamic practice and values such as discipline, honesty, and proper behavior. They claimed enforcement would not depend on the police but rather on public education and societal consensus.
Because Muslims make up the overwhelming majority of Aceh's population, the public largely accepted Shari'a, which in most cases merely regularized common social practices. For example, a majority of women in Aceh already covered their heads in public. Provincial and district governments established Shari'a bureaus to handle public education about the new system, and local Islamic leaders, especially in North Aceh and Pidie, called for greater government promotion of Shari'a as a way to address mounting social ills. The imposition of martial law in Aceh in May 2003 had little impact on the implementation of Shari'a. The Martial Law Administration actively promoted Shari'a as a positive step toward social reconstruction and reconciliation. Some human rights and women's rights activists complained that implementation of Shari'a focused on superficial issues, such as proper Islamic dress, while ignoring deep-seated moral and social problems, such as corruption.
There were no reports of forced religious conversion, including of minor U.S. citizens who had been abducted or illegally removed from the United States, or of the refusal to allow such citizens to be returned to the United States. This coincided with a continuing de-escalation of violence in the country's main areas of interreligious conflict: the eastern provinces of Maluku, North Maluku, and Central Sulawesi.
Some Muslim, Christian, Hindu, and Buddhist holy days are national holidays. Muslim holy days celebrated include the Isra and Mi'raj, Idul Fitr, Idul Adha, the Islamic New Year, and the Prophet's Birthday. National Christian holy days are Christmas Day, Good Friday, Pentecost, Easter and the Ascension of Christ. Three other national holidays are the Hindu holiday Nyepi, the Buddhist holiday Waisak, and Chinese New Year, celebrated by Confucians and other Chinese. On Bali all Hindu holy days are regional holidays, and public servants and others did not work on Saraswati Day, Galungan, and Kuningan.
The Government has a monopoly on organizing the hajj pilgrimage to Mecca, and in February, following the latest hajj, the Department of Religious Affairs drew sharp criticism for mismanaging the registration of approximately 30,000 prospective pilgrims after they had paid the required fees[citation needed]. The Government unilaterally expanded the country's quota of 205,000 pilgrims, claiming it had informal approval from the Saudi Government, an assertion that proved incorrect. Members of the House of Representatives have sponsored a bill to set up an independent institution, thus ending the department's monopoly.
The Ministry of Religious Affairs extends official status to six faiths: Islam, Catholicism, Protestantism, Buddhism, Hinduism, and Confucianism. Religious organizations other than the six recognized faiths can register with the Government, but only with the Ministry for Culture and Tourism and only as social organizations. This restricts certain religious activities. Unregistered religious groups cannot rent venues to hold services and must find alternative means to practice their faiths.
Shari'a generated debate and concern during 2004, and many of the issues raised touched on religious freedom. Aceh remained the only part of the country where the central Government specifically authorized Shari'a. Law 18/2001 granted Aceh special autonomy and included authority for Aceh to establish a system of Shari'a as an adjunct to, not a replacement for, national civil and criminal law. Before it could take effect, the law required the provincial legislature to approve local regulations ("qanun") incorporating Shari'a precepts into the legal code. Law 18/2001 states that the Shari'a courts would be "free from outside influence by any side." Article 25(3) states that the authority of the court will only apply to Muslims. Article 26(2) names the national Supreme Court as the court of appeal for Aceh's Shari'a courts.[citation needed]
Aceh is the only province that has Shari'a courts. Religious leaders responsible for drafting and implementing the Shari'a regulations stated that they had no plans to apply criminal sanctions for violations of Shari'a. Islamic law in Aceh, they said, would not provide for strict enforcement of fiqh or hudud, but rather would codify traditional Acehnese Islamic practice and values such as discipline, honesty, and proper behavior. They claimed enforcement would not depend on the police but rather on public education and societal consensus.
Because Muslims make up the overwhelming majority of Aceh's population, the public largely accepted Shari'a, which in most cases merely regularized common social practices. For example, a majority of women in Aceh already covered their heads in public. Provincial and district governments established Shari'a bureaus to handle public education about the new system, and local Islamic leaders, especially in North Aceh and Pidie, called for greater government promotion of Shari'a as a way to address mounting social ills. The imposition of martial law in Aceh in May 2003 had little impact on the implementation of Shari'a. The Martial Law Administration actively promoted Shari'a as a positive step toward social reconstruction and reconciliation. Some human rights and women's rights activists complained that implementation of Shari'a focused on superficial issues, such as proper Islamic dress, while ignoring deep-seated moral and social problems, such as corruption.
There were no reports of forced religious conversion, including of minor U.S. citizens who had been abducted or illegally removed from the United States, or of the refusal to allow such citizens to be returned to the United States. This coincided with a continuing de-escalation of violence in the country's main areas of interreligious conflict: the eastern provinces of Maluku, North Maluku, and Central Sulawesi.
Some Muslim, Christian, Hindu, and Buddhist holy days are national holidays. Muslim holy days celebrated include the Isra and Mi'raj, Idul Fitr, Idul Adha, the Islamic New Year, and the Prophet's Birthday. National Christian holy days are Christmas Day, Good Friday, Pentecost, Easter and the Ascension of Christ. Three other national holidays are the Hindu holiday Nyepi, the Buddhist holiday Waisak, and Chinese New Year, celebrated by Confucians and other Chinese. On Bali all Hindu holy days are regional holidays, and public servants and others did not work on Saraswati Day, Galungan, and Kuningan.
The Government has a monopoly on organizing the hajj pilgrimage to Mecca, and in February, following the latest hajj, the Department of Religious Affairs drew sharp criticism for mismanaging the registration of approximately 30,000 prospective pilgrims after they had paid the required fees[citation needed]. The Government unilaterally expanded the country's quota of 205,000 pilgrims, claiming it had informal approval from the Saudi Government, an assertion that proved incorrect. Members of the House of Representatives have sponsored a bill to set up an independent institution, thus ending the department's monopoly.
spread islamic in indonesia
There is evidence of Arab Muslim traders entering Indonesia as early as the 8th century.[4] Indonesia's early people were animists, Hindus and Buddhists.[5] However it was not until the end of the 13th century that the process of "Islamization" began to spread throughout the areas local communities and port towns.[4]
The spread, although at first introduced through Arab Muslim traders, continued to saturate through the Indonesian people as local rulers and royalty began to adopt the religion, subsequently their subjects would mirror their conversion. The "Islamization" process continued as Muslim traders married the local women, with some of the wealthier traders marrying into the families of the ruling elite.[6]
The spread of Islam was, therefore, driven by increasing trade links outside of the archipelago; in general, traders and the royalty of major kingdoms were the first to adopt the new religion. Dominant kingdoms included Mataram in Central Java, and the sultanates of Ternate and Tidore in the Maluku Islands to the east. By the end of the thirteenth century, Islam had been established in North Sumatra; by the fourteenth in northeast Malaya, Brunei, the southwestern Philippines and among some courtiers of East Java; and the fifteenth in Malacca and other areas of the Malay Peninsula. Through assimilation Islam had supplanted Hinduism and Buddhism as the dominant religion of Java and Sumatra by the end of the 16th century. At this time, only Bali retained a Hindu majority and the outer islands remained largely animist but would adopt Islam and Christianity in the 17th and 18th centuries.
During this process "cultural influences from the Hindu-Buddhist era were mostly tolerated or incorporated into Islamic rituals".[4]
Despite being one of the most significant developments in Indonesian history, historical evidence is fragmentary and generally uninformative such that understandings of the coming of Islam to Indonesia are limited; there is considerable debate amongst scholars about what conclusions can be drawn about the conversion of Indonesian peoples.[7] The primary evidence, at least of the earlier stages of the process, are gravestones and a few travellers' accounts, but these can only show that indigenous Muslims were in a certain place at a certain time. This evidence cannot explain more complicated matters such as how lifestyles were affected by the new religion or how deeply it affected societies. It cannot be assumed, for example, that because a ruler was known to be a Muslim, that that the process of Islamisation of that area was complete; rather the process was, and remains to this day, a continuous process in Indonesia. Although it is known that the spread of Islam began in the west of the archipelago, the fragmentary evidence does not suggest a rolling wave of conversion through adjacent areas; rather, it suggests the process was complex and slow.
In the late fifteenth century, the powerful Majapahit Empire in Java was at its decline. After it had been defeated in several battles, the last Hindu kingdom in Java fell under the rising power of the Islamized Sultanate of Demak in 1520. Islam in Java then began to spread formally, largely influenced by the Wali Songo (or the Nine Saints).[note]
The spread, although at first introduced through Arab Muslim traders, continued to saturate through the Indonesian people as local rulers and royalty began to adopt the religion, subsequently their subjects would mirror their conversion. The "Islamization" process continued as Muslim traders married the local women, with some of the wealthier traders marrying into the families of the ruling elite.[6]
The spread of Islam was, therefore, driven by increasing trade links outside of the archipelago; in general, traders and the royalty of major kingdoms were the first to adopt the new religion. Dominant kingdoms included Mataram in Central Java, and the sultanates of Ternate and Tidore in the Maluku Islands to the east. By the end of the thirteenth century, Islam had been established in North Sumatra; by the fourteenth in northeast Malaya, Brunei, the southwestern Philippines and among some courtiers of East Java; and the fifteenth in Malacca and other areas of the Malay Peninsula. Through assimilation Islam had supplanted Hinduism and Buddhism as the dominant religion of Java and Sumatra by the end of the 16th century. At this time, only Bali retained a Hindu majority and the outer islands remained largely animist but would adopt Islam and Christianity in the 17th and 18th centuries.
During this process "cultural influences from the Hindu-Buddhist era were mostly tolerated or incorporated into Islamic rituals".[4]
Despite being one of the most significant developments in Indonesian history, historical evidence is fragmentary and generally uninformative such that understandings of the coming of Islam to Indonesia are limited; there is considerable debate amongst scholars about what conclusions can be drawn about the conversion of Indonesian peoples.[7] The primary evidence, at least of the earlier stages of the process, are gravestones and a few travellers' accounts, but these can only show that indigenous Muslims were in a certain place at a certain time. This evidence cannot explain more complicated matters such as how lifestyles were affected by the new religion or how deeply it affected societies. It cannot be assumed, for example, that because a ruler was known to be a Muslim, that that the process of Islamisation of that area was complete; rather the process was, and remains to this day, a continuous process in Indonesia. Although it is known that the spread of Islam began in the west of the archipelago, the fragmentary evidence does not suggest a rolling wave of conversion through adjacent areas; rather, it suggests the process was complex and slow.
In the late fifteenth century, the powerful Majapahit Empire in Java was at its decline. After it had been defeated in several battles, the last Hindu kingdom in Java fell under the rising power of the Islamized Sultanate of Demak in 1520. Islam in Java then began to spread formally, largely influenced by the Wali Songo (or the Nine Saints).[note]
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