BAHASA INGGRIS II

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PROGRAM STUDI BAHASA INGGRIS IIFAKULTAS TEKNIK INFORMATIKAUNIVERSITAS ISLAM RIAU2014/2015ECONOMY ARTICLE1997 Asian financial crisis

The countries most affected by the 1997 Asian financial crisis

The Asian financial crisis was a period of financial crisis that gripped much of East Asia beginning in July 1997 and raised fears of a worldwide economic meltdown due to financial contagion.The crisis started in Thailand (well known in Thailand as the Tom Yum Goong crisis; Thai: ) with the financial collapse of the Thai baht after the Thai government was forced to float the baht due to lack of foreign currency to support its fixed exchange rate, cutting its peg to the U.S. dollar, after exhaustive efforts to support it in the face of a severe financial over-extension that was in part real estate driven. At the time, Thailand had acquired a burden of foreign debt that made the country effectively bankrupt even before the collapse of its currency. As the crisis spread, most of Southeast Asia and Japan saw slumping currencies, devalued stock markets and other asset prices, and a precipitous rise in private debt.Indonesia, South Korea and Thailand were the countries most affected by the crisis. Hong Kong, Laos, Malaysia and the Philippines were also hurt by the slump. Brunei, China, Singapore, Taiwan and Vietnam were less affected, although all suffered from a loss of demand and confidence throughout the region.Foreign debt-to-GDP ratios rose from 100% to 167% in the four large Association of Southeast Asian Nations (ASEAN) economies in 199396, then shot up beyond 180% during the worst of the crisis. In South Korea, the ratios rose from 13 to 21% and then as high as 40%, while the other northern newly industrialized countries fared much better. Only in Thailand and South Korea did debt service-to-exports ratios rise.Although most of the governments of Asia had seemingly sound fiscal policies, the International Monetary Fund (IMF) stepped in to initiate a $40 billion program to stabilize the currencies of South Korea, Thailand, and Indonesia, economies particularly hard hit by the crisis. The efforts to stem a global economic crisis did little to stabilize the domestic situation in Indonesia, however. After 30 years in power, President Suharto was forced to step down on 21 May 1998 in the wake of widespread rioting that followed sharp price increases caused by a drastic devaluation of the rupiah. The effects of the crisis lingered through 1998. In 1998 the Philippines growth dropped to virtually zero. Only Singapore and Taiwan proved relatively insulated from the shock, but both suffered serious hits in passing, the former more so due to its size and geographical location between Malaysia and Indonesia. By 1999, however, analysts saw signs that the economies of Asia were beginning to recover. After the 1997 Asian Financial Crisis, economies in the region are working toward financial stability on financial supervision.Until 1999, Asia attracted almost half of the total capital inflow into developing countries. The economies of Southeast Asia in particular maintained high interest rates attractive to foreign investors looking for a high rate of return. As a result the region's economies received a large inflow of money and experienced a dramatic run-up in asset prices. At the same time, the regional economies of Thailand, Malaysia, Indonesia, Singapore, and South Korea experienced high growth rates, 812% GDP, in the late 1980 and early 1993. This achievement was widely acclaimed by financial institutions including IMF and World Bank, and was known as part of the "Asian economic miracle".The causes of the debacle are many and disputed. Thailand's economy developed into an economic bubble fueled by hot money. More and more was required as the size of the bubble grew. The same type of situation happened in Malaysia, and Indonesia, which had the added complication of what was called "crony capitalism". The short-term capital flow was expensive and often highly conditioned for quick profit. Development money went in a largely uncontrolled manner to certain people only, not particularly the best suited or most efficient, but those closest to the centers of power.At the time of the mid-1990s, Thailand, Indonesia and South Korea had large private current account deficits and the maintenance of fixed exchange rates encouraged external borrowing and led to excessive exposure to foreign exchange risk in both the financial and corporate sectors.In the mid-1990s, a series of external shocks began to change the economic environment the devaluation of the Chinese renminbi, and the Japanese yen due to the Plaza Accord of 1985, raising of U.S. interest rates which led to a strong U.S. dollar, the sharp decline in semiconductor prices; adversely affected their growth. As the U.S. economy recovered from a recession in the early 1990s, the U.S. Federal Reserve Bank under Alan Greenspan began to raise U.S. interest rates to head off inflation.This made the United States a more attractive investment destination relative to Southeast Asia, which had been attracting hot money flows through high short-term interest rates, and raised the value of the U.S. dollar. For the Southeast Asian nations which had currencies pegged to the U.S. dollar, the higher U.S. dollar caused their own exports to become more expensive and less competitive in the global markets. At the same time, Southeast Asia's export growth slowed dramatically in the spring of 1996, deteriorating their current account position.Some economists have advanced the growing exports of China as a contributing factor to ASEAN nations' export growth slowdown, though these economists maintain the main cause of the crises was excessive real estate speculation. China had begun to compete effectively with other Asian exporters particularly in the 1990s after the implementation of a number of export-oriented reforms. Other economists dispute China's impact, noting that both ASEAN and China experienced simultaneous rapid export growth in the early 1990s.Many economists believe that the Asian crisis was created not by market psychology or technology, but by policies that distorted incentives within the lenderborrower relationship. The resulting large quantities of credit that became available generated a highly leveraged economic climate, and pushed up asset prices to an unsustainable level. These asset prices eventually began to collapse, causing individuals and companies to default on debt obligations.

IndonesiaFall of Suharto: President Suharto resigns, 21 May 1998.In June 1997, Indonesia seemed far from crisis. Unlike Thailand, Indonesia had low inflation, a trade surplus of more than $900 million, huge foreign exchange reserves of more than $20 billion, and a good banking sector. But a large number of Indonesian corporations had been borrowing in U.S. dollars. During the preceding years, as the rupiah had strengthened respective to the dollar, this practice had worked well for these corporations; their effective levels of debt and financing costs had decreased as the local currency's value rose.In July 1997, when Thailand floated the baht, Indonesia's monetary authorities widened the rupiah currency trading band from 8% to 12%. The rupiah suddenly came under severe attack in August. On 14 August 1997, the managed floating exchange regime was replaced by a free-floating exchange rate arrangement. The rupiah dropped further. The IMF came forward with a rescue package of $23 billion, but the rupiah was sinking further amid fears over corporate debts, massive selling of rupiah, and strong demand for dollars. The rupiah and the Jakarta Stock Exchange touched a historic low in September. Moody's eventually downgraded Indonesia's long-term debt to "junk bond".Although the rupiah crisis began in July and August 1997, it intensified in November when the effects of that summer devaluation showed up on corporate balance sheets. Companies that had borrowed in dollars had to face the higher costs imposed upon them by the rupiah's decline, and many reacted by buying dollars through selling rupiah, undermining the value of the latter further. In February 1998, President Suharto sacked Bank Indonesia Governor J. Soedradjad Djiwandono, but this proved insufficient. Suharto resigned under public pressure in May 1998 and Vice President B. J. Habibie was elevated in his place. Before the crisis, the exchange rate between the rupiah and the dollar was roughly 2,600 rupiah to 1 U.S. dollar.The rate plunged to over 11,000 rupiah to 1 U.S. dollar on 9 January 1998, with spot rates over 14,000 during 2326 January and trading again over 14,000 for about six weeks during JuneJuly 1998. On 31 December 1998, the rate was almost exactly 8,000 to 1 U.S. dollar.[33] Indonesia lost 13.5% of its GDP that year.

CULTURE ARTICLEMinangkabau people

MinangkabauMinangkabau people (Minangkabau: Urang Minang, Indonesian: Suku Minang, Jawi:), also known as Minang is an ethnic group indigenous to the Minangkabau Highlands of West Sumatra, Indonesia. Their culture is both matrilineal and patriarchal, with property and land passing down from mother to daughter, while religious and political affairs are the responsibility of men (although some women also play important roles in these areas. This custom is called Adat perpatih in Malaysia and Lareh Bodi Caniago in Indonesia. Today 4 million Minangs live in West Sumatra, while about 4 million more are scattered throughout many Indonesian and Malay peninsular cities and towns.The Minangkabau are famous for their dedication to education, as well the widespread diaspora of their men throughout southeast Asia, the result being that Minangs have been disproportionately successful in gaining positions of economic and political power throughout the region. The co-founder of the Republic of Indonesia, Mohammad Hatta, was a Minang, as were the first modern heads of state of both Malaysia and SingaporeThe Minangkabau are strongly Islamic, but also follow their ethnic traditions, or adat. The Minangkabau adat was derived from animist and Hindu-Buddhist beliefs before the arrival of Islam, and remnants of animist beliefs still exist even among some practising Muslims. The present relationship between Islam and adat is described in the saying "tradition [adat] founded upon Islamic law, Islamic law founded upon the Qur'an" (adat basandi syara', syara' basandi Kitabullah).As one of the world's most populous (and politically and economically influential) matrilineal ethnicity, Minangkabau gender dynamics have been extensively studied by anthropologists. The adat (Minangkabau: Adaik) traditions have allowed Minangkabau women to hold a relatively advantageous position in their society compared to most patriarchal societies, as most property and other economic assets pass though female lines. With the arrival of the Dutch and other Muslim races, the traditions have been gradually influenced by both western and conservative Islamic thought.Their West Sumatran homelands were the location of the Padri War from 1821 to 1837.The name Minangkabau is thought to be a conjunction of two words, minang ("victorious") and kabau ("buffalo"). There is a legend that the name is derived from a territorial dispute between the Minangkabau and a neighbouring prince. To avoid a battle, the local people proposed a fight to the death between two water buffalo to settle the dispute. The prince agreed and produced the largest, meanest, most aggressive buffalo. The Minangkabau produced a hungry baby buffalo with its small horns ground to be as sharp as knives. Seeing the adult buffalo across the field, the baby ran forward, hoping for milk. The big buffalo saw no threat in the baby buffalo and paid no attention to it, looking around for a worthy opponent. But when the baby thrust his head under the big bull's belly, looking for an udder, the sharpened horns punctured and killed the bull, and the Minangkabau won the contest and the dispute.The roofline of traditional houses in West Sumatra, called Rumah Gadang (Minangkabau, "big house"), curve upward from the middle and end in points, in imitation of the water buffalo's upward-curving horns.The first mention of the name Minangkabau as Minangkabwa, is in the 1365 Majapahit court poem, the Desawarnana (or Nagarakrtagama) composed by Mpu Prapanca.The Minangkabau language is a member of the Austronesian language family, and is closest to the Malay language, though when the two languages split from a common ancestor and the precise historical relationship between Malay and Minangkabau culture is not known. Until the 20th century the majority of the Sumatran population lived in the highlands. The highlands are well suited for human habitation, with plentiful fresh water, fertile soil, a cool climate, and valuable commodities. It is probable that wet rice cultivation evolved in the Minangkabau Highlands long before it appeared in other parts of Sumatra, and predates significant foreign contact.Adityawarman, a follower of Tantric Buddhism with ties to the Singhasari and Majapahit kingdoms of Java, is believed to have founded a kingdom in the Minangkabau highlands at Pagaruyung and ruled between 1347 and 1375. The establishment of a royal system seems to have involved conflict and violence, eventually leading to a division of villages into one of two systems of tradition, Bodi Caniago and Koto Piliang, the later having overt allegiances to royalty. By the 16th century, the time of the next report after the reign of Adityawarman, royal power had been split into three recognised reigning kings. They were the King of the World (Raja Alam), the King of Adat (Raja Adat), and the King of Religion (Raja Ibadat), and collectively they were known as the Kings of the Three Seats (Rajo Tigo Selo). The Minangkabau kings were charismatic or magical figures, but did not have much authority over the conduct of village affairs.It was around the 16th century that Islam started to be adopted by the Minangkabau. The first contact between the Minangkabau and western nations occurred with the 1529 voyage of Jean Parmentier to Sumatra. The Dutch East India Company first acquired gold at Pariaman in 1651, but later moved south to Padang to avoid interference from the Acehnese occupiers. In 1663 the Dutch agreed to protect and liberate local villages from the Acehnese in return for a trading monopoly, and as a result setup trading posts at Painan and Padang. Until early in the 19th century the Dutch remained content with their coastal trade of gold and produce, and made no attempt to visit the Minangkabau highlands. As a result of conflict in Europe, the British occupied Padang from 1781 to 1784 during the Fourth Anglo-Dutch War, and again from 1795 to 1819 during the Napoleonic Wars.Late in the 18th century the gold supply which provided the economic base for Minangkabau royalty began to be exhausted. Around the same time other parts of the Minangkabau economy had a period of unparalleled expansion as new opportunities for the export of agricultural commodities arose, particularly with coffee which was in very high demand. A civil war started in 1803 with the Padri fundamentalist Islamic group in conflict with the traditional syncretic groups, elite families and Pagaruyung royals. As a result of a treaty with a number of penghulu and representatives of the Minangkabau royal family, Dutch forces made their first attack on a Padri village in April 1821. The first phase of the war ended in 1825 when the Dutch signed an agreement with the Padri leader Tuanku Imam Bonjol to halt hostilities, allowing them to redeploy their forces to fight the Java War. When fighting resumed in 1832, the reinforced Dutch troops were able to more effectively attack the Padri. The main centre of resistance was captured in 1837, Tuanku Imam Bonjol was captured and exiled soon after, and by the end of the next year the war was effectively over.With the Minangkabau territories now under the control of the Dutch, transportation systems were improved and economic exploitation was intensified. New forms of education were introduced, allowing some Minangkabau to take advantage of a modern education system. The 20th century marked a rise and cultural and political nationalism, culminating in the demand for Indonesian independence. Later rebellions against the Dutch occupation occurred such as the 1908 Anti-Tax Rebellion and the 1927 Communist Uprising. During World War II the Minangkabau territories were occupied by the Japanese, and when the Japanese surrendered in August 1945 Indonesia proclaimed independence. The Dutch attempts to regain control of the area were ultimately unsuccessful and in 1949 the Minangkabau territories became part of Indonesia as the province of Central Sumatra.In February 1958, dissatisfaction with the centralist and communist-leaning policies of the Sukarno administration triggered a revolt which was centred in the Minangkabau region of Sumatra, with rebels proclaiming the Revolutionary Government of the Republic of Indonesia (PRRI) in Bukittinggi. The Indonesian military invaded West Sumatra in April 1958 and had recaptured major towns within the next month. A period of guerrilla warfare ensued, but most rebels had surrendered by August 1961. In the years following, West Sumatra was like an occupied territory with Javanese officials occupying most senior civilian, military and police positions. The policies of centralisation continued under the Suharto regime. The national government legislated to apply the Javanese desa village system throughout Indonesia, and in 1983 the traditional Minangkabau nagari village units were split into smaller jorong units, thereby destroying the traditional village social and cultural institutions. In the years following the downfall of the Suharto regime decentralisation policies were implemented, giving more autonomy to provinces, thereby allowing West Sumatra to reinstitute the nagari system.The village of Pariangan, located on the slopes of Mount Marapi, is in folklore said to be the first Minangkabau village.The traditional historiography or tambo of the Minangkabau tells of the development of the Minangkabau World (alam Minangkabau) and its adat. These stories are derived from an oral history which was transmitted between generations before the Minangkabau had a written language. The first Minangkabau are said to have arrived by ship and landed on Mount Marapi when it was no bigger than the size of an egg, which protruded from a surrounding body of water. After the waters receded the Minangkabau proliferated and dispersed to the slopes and valleys surrounding the volcano, a region called the darek. The darek is composed of three luhak - Tanah Datar, Agam and Limapuluh Koto. The tambo claims the ship was sailed by a descendant of Alexander the Great (Iskandar Zulkarnain).A division in Minangkabau adat into two systems is said to be the result of conflict between two half-brothers Datuk Ketemanggungan and Datuk Perpatih nan Sabatang, who were the leaders who formulated the foundations of Minangkabau adat. The former accepted Adityawarman, a prince from Majapahit, as a king while the latter considered him a minister, and a civil war ensued. The Bodi Caniago/Adat perpatih system formulated by Datuk Perpatih nan Sabatang is based upon egalitarian principles with all panghulu (clan chiefs) being equal while the Koto Piliang /Adat Temenggung system is more autocratic with there being a hierarchy of panghulu. Each village (nagari) in the darek was an autonomous "republic", and governed independently of the Minangkabau kings using one of the two adat systems. After the darek was settled, new outside settlements were created and ruled using the Koto Piliang system by rajas who were representatives of the king.Minangkabau have large corporate descent groups, but they traditionally reckon descent matrilineally. A young boy, for instance, has his primary responsibility to his mother's and sisters' clans. It is considered "customary" and ideal for married sisters to remain in their parental home, with their husbands having a sort of visiting status. Not everyone lives up to this ideal, however. In the 1990s, anthropologist Evelyn Blackwood studied a relatively conservative village[citation needed] in Sumatera Barat where only about 22 percent of the households were "matrihouses", consisting of a mother and a married daughter or daughters. Nonetheless, there is a shared ideal among Minangkabau in which sisters and unmarried lineage members try to live close to one another or even in the same house.Landholding is one of the crucial functions of the suku (female lineage unit). Because Minangkabau men, like Acehnese men, often migrate to seek experience, wealth, and commercial success, the women's kin group is responsible for maintaining the continuity of the family and the distribution and cultivation of the land. These family groups, however, are typically led by a penghulu (headman), elected by groups of lineage leaders. With the agrarian base of the Minangkabau economy in decline, the sukuas a landholding unithas also been declining somewhat in importance, especially in urban areas. Indeed, the position of penghulu is not always filled after the death of the incumbent, particularly if lineage members are not willing to bear the expense of the ceremony required to install a new penghulu.The Minangs are the world's largest matrilineal society; properties such as land and houses are inherited through female lineage and guarded by clanmen. This custom is called Adat perpatih. Some scholars argue that this might have caused the diaspora (Minangkabau, "merantau") of Minangkabau males throughout the Maritime Southeast Asia to become scholars or to seek fortune as merchants. However, the native Minangkabaus agreed that this matrilineal culture is indeed the result of (not the reason for) diaspora. With their men travelling out of the country for unspecified time (with possibility of some of them not returning home), it is only logical to hand the land and property to those who do not have to leave it: The women. This also ensures the women's (meaning: mothers of the future generations') welfare and hence ensuring their offsprings welfare. Besides, native Minangkabaus argue that "Men can live anywhere and hence they do not need a house like women do". The concept of matrilineal can be seen from the naming of important museums such as "The house where Buya Hamka was born" by Maninjau Lake. It has never been and never will be Buya Hamka's house because it was his mother's house and passed down only to his sisters. Another museum in Bukit Tinggi was called by the locals: "Muhammad Hatta's Mom's house" where you will see that Muhammad Hatta (the Indonesia's Independence Proclamator) only had a room outside of the house, albeit attached to it.As early as the age of 7, boys traditionally leave their homes and live in a surau (a prayer house and community centre) to learn religious and cultural (adat) teachings. When they are teenagers, they are encouraged to leave their hometown to learn from schools or from experiences out of their hometown so that when they are adults they can return home wise and 'useful' for the society and can contribute their thinking and experience to run the family or nagari (hometown) when they sit as the member of 'council of uncles'. This tradition has created Minang communities in many Indonesian cities and towns, which nevertheless are still tied closely to their homeland; a state in Malaysia named Negeri Sembilan is heavily influenced by Minang culture because Negeri Sembilan was originally Minangkabau's colony.The traditions of shariain which inheritance laws favour males and indigenous female-oriented adat are often depicted as conflicting forces in Minangkabau society. The male-oriented sharia appears to offer young men something of a balance against the dominance of law in local villages, which forces a young man to wait passively for a marriage proposal from some young woman's family. By acquiring property and education through merantau experience, a young man can attempt to influence his own destiny in positive ways.Increasingly, married couples go off on merantau; in such situations, the woman's role tends to change. When married couples reside in urban areas or outside the Minangkabau region, women lose some of their social and economic rights in property. One apparent consequence is an increased likelihood of divorce.Minangkabau were prominent among the intellectual figures in the Indonesian independence movement. Not only were they strongly Islamic (meaning: Their religious belief is different from the occupying Protestant Dutch), and like every other Sumatran: They are culturally and naturally proud people, they also have traditional belief of egalitarianism of "Standing as tall, sitting as low" (that no body stand or sit on an increased stage), they speak a language closely related to Bahasa Indonesia, which was considerably freer of hierarchical connotations than Javanese. Partly because of their tradition of merantau, Minangkabau developed a cosmopolitan bourgeoisie that readily adopted and promoted the ideas of an emerging nation-state.Due to their culture that stresses the importance of learning, Minang people are over-represented in the educated professions in Indonesia, with many ministers from Minang.In addition to being renowned as merchants, the Minangs have produced some of Indonesia's most influential poets, writers, statesmen, scholars, and religious scholars. Being fervent Muslims, many of them embraced the idea of incorporating Islamic ideals into modern society. Furthermore, the presence of these intellectuals combined with the people's basically proud character, made the Minangkabau homeland (the province of West Sumatra) one of the powerhouses in the Indonesian struggle for independence.

Ceremonies and festivalsMinangkabau ceremonies and festivals include: Tabuik ceremony. Women carrying platters of food to a ceremony Rakik Lampion in Maninjau Lake Turun mandi - baby blessing ceremony Sunat rasul - circumcision ceremony Baralek - wedding ceremony Batagak pangulu - clan leader inauguration ceremony. Other clan leaders, all relatives in the same clan and all villagers in the region are invited. The ceremony lasts for seven days or more. Turun ka sawah - community work ceremony Manyabik - harvesting ceremony Hari Rayo - Islamic festivals Adoption ceremony Adat ceremony Funeral ceremony Wild boar hunt ceremony Maanta pabukoan - sending food to mother-in-law for Ramadhan Tabuik - Muslim celebration in the coastal village of Pariaman Tanah Ta Sirah, inaugurate a new clan leader (Datuk) when the old one died in the few hours (no need to proceed batagak pangulu, but the clan must invite all clan leader in the region). Mambangkik Batang Tarandam, inaugurate a new leader (Datuk) when the old one died in the pass 10 or 50 years and even more, must do the Batagak Pangulu.

Performing artsTraditional Minangkabau music includes saluang jo dendang which consists of singing to the accompaniment of a saluang bamboo flute, and talempong gong-chime music. Dances include the tari piring (plate dance), tari payung (umbrella dance) and tari indang (also known as endang or badindin). Demonstrations of the silat martial art are performed. Pidato adat are ceremonial orations performed at formal occasions.Randai is a folk theatre tradition which incorporates music, singing, dance, drama and the silat martial art. Randai is usually performed for traditional ceremonies and festivals, and complex stories may span a number of nights. It is performed as a theatre-in-the-round to achieve an equality and unity between audience members and the performers. Randai performances are a synthesis of alternating martial arts dances, songs, and acted scenes. Stories are delivered by the acting and singing and are mostly based upon Minangkabau legends and folktales. Randai originated early in the 20th century out of fusion of local martial arts, storytelling and other performance traditions. Men originally played male and female characters in the story but, since the 1960s, women have participated.Particular Minangkabau villages specialise in cottage industries producing handicrafts such as woven sugarcane and reed purses, gold and silver jewellery using filigree and granulation techniques, woven songket textiles, wood carving, embroidery, pottery, and metallurgy.

Minangkabau CuisineThe staple ingredients of the Minangkabau diet are rice, fish, coconut, green leafy vegetables and chili. Meat is mainly limited to special occasions, and beef and chicken are most commonly used. Pork is not halal and not consumed, while lamb, goat and game are rarely consumed for reasons of taste and availability. Spiciness is a characteristic of Minangkabau food: The most commonly used herbs and spices are chili, turmeric, ginger and galangal. Vegetables are consumed two or three times a day. Fruits are mainly seasonal, although fruits such as banana, papaya and citrus are continually available.Three meals a day are typical with lunch being the most important, except during the fasting month of Ramadan when lunch is not eaten. Meals commonly consist of steamed rice, a hot fried dish and a coconut milk dish, with a little variation from breakfast to dinner. Meals are generally eaten from a plate using the fingers of the right hand.[citation needed] Snacks are more frequently eaten by people in urban areas than in villages. Western food has had little impact upon Minangkabau consumption and preference.Rendang is a dish which is considered to be a characteristic of Minangkabau culture; it is cooked 4-5 times a year. Other characteristic dishes include Asam Padeh, Soto Padang, Sate Padang, Dendeng Balado (beef with chili sauce).Food has a central role in the Minangkabau ceremonies which honour religious and life-cycle rites.Minangkabau food is popular among Indonesians and restaurants are present throughout Indonesia. Nasi Padang restaurants, named after the capital of West Sumatra, are known for placing a variety of Minangkabau dishes on a customer's tablewith rice and billing only for what is taken. Nasi Kapau is another restaurant variant which specialises in dishes using offal and tamarind to add a sourness to the spicy flavour.

ArchitectureRumah gadang in the Pandai Sikek village of West Sumatra, with two rice barns (rangkiang) in front.Rumah gadang (Minangkabau: 'big house') or rumah bagonjong (Minangkabau: 'spired roof house') are the traditional homes of the Minangkabau. The architecture, construction, internal and external decoration, and the functions of the house reflect the culture and values of the Minangkabau. A rumah gadang serves as a residence, a hall for family meetings, and for ceremonial activities. The rumah gadang is owned by the women of the family who live there ownership is passed from mother to daughter.[23]The houses have dramatic curved roof structure with multi-tiered, upswept gables. According to Minangkabau tradition, the roof shapes was meant to mimic the horns of buffalo. Shuttered windows are built into walls incised with profuse painted floral carvings. The term rumah gadang usually refers to the larger communal homes, however, smaller single residences share many of its architectural elements.

Oral traditions and literatureA Minangkabau bride and groomMinangkabau culture has a long history of oral traditions. One is the pidato adat (ceremonial orations) which are performed by panghulu (clan chiefs) at formal occasions such as weddings, funerals, adoption ceremonies, and panghulu inaugurations. These ceremonial orations consist of many forms including pantun, aphorisms (papatah-patitih), proverbs (pameo), religious advice (petuah), parables (tamsia), two-line aphorisms (gurindam), and similes (ibarat).Minangkabau traditional folktales (kaba) consist of narratives that present the social and personal consequences of either ignoring or observing the ethical teachings and the norms embedded in the adat. The storyteller (tukang kaba) recites the story in poetic or lyrical prose while accompanying himself on a rebab.A theme in Minangkabau folktales is the central role mothers and motherhood has in Minangkabau society, with the folktales Rancak diLabueh and Malin Kundang being two examples. Rancak diLabueh is about a mother who acts as teacher and adviser to her two growing children. Initially her son is vain and headstrong and only after her perseverance does he become a good son who listens to his mother. Malin Kundang is about the dangers of treating your mother badly. A sailor from a poor family voyages to seek his fortune, becoming rich and marrying. After refusing to recognise his elderly mother on his return home, being ashamed of his humble origins, he is cursed and dies when a storm ensues and turn him along with his ship to stone. The said stone is in Air Manis beach and is known by locals as batu Malin Kundang.Other popular folktales also relate to the important role of the woman in Minangkabau society. In the Cindua Mato epic the woman is the source of wisdom, while in the Sabai nan Aluih she is more a doer than a thinker. Cindua Mato (Staring Eye) is about the traditions of Minangkabau royalty. The story involves a mythical Minangkabau queen, Bundo Kanduang, who embodies the behaviours prescribed by adat. Cindua Mato, a servant of the queen, uses magic to defeat hostile outside forces and save the kingdom. Sabai nan Aluih (The genteel Sabai) is about a girl named Sabai who avenges the murder of her father by a powerful and evil ruler from a neighbouring village. After her father's death, her cowardly elder brother refuses to confront the murderer and so Sabai decides to take matters into her own hands. She seeks out the murderer and shoots him in revenge.

LanguageThe Minangkabau language (Baso Minangkabau) is an Austronesian language belonging to the Malayic linguistic subgroup, which in turn belongs to the Malayo-Polynesian branch. The Minangkabau language is closely related to the Negeri Sembilan Malay language used by the people of Negeri Sembilan, many of which are descendants of Minangkabau immigrants.The language has a number of dialects and sub-dialects, but native Minangkabau speakers generally have no difficulty understanding the variety of dialects. The differences between dialects are mainly at the phonological level, though some lexical differences also exist. Minangkabau dialects are regional, consisting of one or more villages (nagari), and usually correspond to differences in customs and traditions. Each sub-village (jorong) has its own sub-dialect consisting of subtle differences which can be detected by native speakers. The Padang dialect has become the lingua franca for people of different language regions.The Minangkabau society has a diglossia situation, whereby they use their native language for everyday conversations, while the Indonesian language is used for most formal occasions, in education, and in writing, even to relatives and friends. The Minangkabau language was originally written using the Jawi script, an adapted Arabic alphabet. Romanization of the language dates from the 19th century, and a standardised official orthography of the language was published in 1976.

Despite widespread use of Indonesian, they have their own mother tongue. The Minangkabau language shares many similar words with Malay, yet it has a distinctive pronunciation and some grammatical differences rendering it unintelligible to Malay speakers.

Adat and religionAnimism had been an important component of Minangkabau culture. Even after the penetration of Islam into Minangkabau society in the 16th century, animistic beliefs were not extinguished. In this belief system, people were said to have two souls, a real soul and a soul which can disappear called the semangat. Semangat represents the vitality of life and it is said to be possessed by all living creatures including animals and plants. An illness may be explained as the capture of the semangat by an evil spirit, and a shaman (pawang) may be consulted to conjure invisible forces and bring comfort to the family. Sacrificial offerings can be made to placate the spirits, and certain objects such as amulets are used as protection.Until the rise of the Padri movement late in the 18th century, Islamic practices such as prayers, fasting and attendance at mosques had been weakly observed in the Minangkabau highlands. The Padri were inspired by the Wahhabi movement in Mecca, and sought to eliminate societal problems such as tobacco and opium smoking, gambling and general anarchy by ensuring the tenets of the Koran were strictly observed. All Minangkabau customs allegedly in conflict with the Koran were to be abolished. Although the Padri were eventually defeated by the Dutch, during this period the relationship between adat and religion was reformulated. Previously adat was said to be based upon appropriateness and propriety, but this was changed so adat was more strongly based upon Islamic precepts.With the Minangkabau highlands being the heartland of their culture, and with Islam likely entering the region from coast it is said that 'custom descended, religion ascended' (adat manurun, syarak mandaki).The Minangkabau are known as a society that places top priority in high education and thus they are widespread across Indonesia and foreign countries in a variety of professions and expertise such as politicians, writers, scholars, teachers, journalists, and businesspeople. Based on a relatively small population, Minangkabau is one of the most successful. Based on Tempo magazine (2000 New Year special edition), six of the top ten most influential Indonesians of the 20th century were Minang. Three out of the four Indonesian founding fathers are Minangkabau people.Many of Minangkabau people held prominent positions in the Indonesian and Malay nationalist movement. In 19201960, the political leadership in Indonesian was replete with Minangkabau people, such as Mohammad Hatta a former Indonesian government prime minister and vice-president, Agus Salim a former Indonesian government minister, Tan Malaka international communist leader and founder of PARI and Murba, Sutan Sjahrir a former Indonesian government prime minister and founder of Socialist Party of Indonesia, Muhammad Natsir a former Indonesian government prime minister and founder of Masyumi, Assaat a former Indonesian president, and Abdul Halim a former Indonesian government prime minister. During the liberal democracy era, Minangkabau politician dominated Indonesian parliament and cabinets. They were diversely affiliated to all of the existing factions, such as Islamist, nationalist, socialist and communist.Minangkabau writers and journalists have made significant contributions to modern Indonesian literature. These include authors Marah Roesli, Abdul Muis, Sutan Takdir Alisjahbana, Idrus, Hamka, and Ali Akbar Navis; poets Muhammad Yamin, Chairil Anwar, and Taufik Ismail; and journalists Djamaluddin Adinegoro, Rosihan Anwar, and Ani Idrus. Many prominent Indonesian novels were written by Minangkabau writers and later influenced the development of modern Indonesian language.Moreover, there are also significant number of Minangkabau people in the popular entertainment industry, such as movie directors Usmar Ismail, Nasri Cheppy, and Mira Lesmana; movie producer Djamaluddin Malik, screenwriter Arizal and Asrul Sani; as well as celebrities Soekarno M. Noer, Christine Hakim, Camelia Malik, Fariz RM, Eva Arnaz, Dorce Gamalama, Afgansyah Reza, Nirina Zubir, Titi Rajo Bintang, Dude Herlino, Marshanda, Bunga Citra Lestari, and Sherina Munaf.Nowadays, besides Chinese Indonesian, Minangkabau people have made significant contributions to Indonesia's economic activities. Minangkabau businessmen are also notable in hospitality sector, media industry, healthcare, publisher, automotive, and textile trading. Minangkabau businessmen also prominent in traditional Minangkabau cuisine restaurant chains in many cities of Indonesia, Malaysia, Singapore, and Australia. Notable successes include Abdul Latief, Basrizal Koto, Mokhzani Mahathir, and Tunku Tan Sri Abdullah.Historically, Minangs had also settled outside West Sumatra, migrating as far as the south Philippines by the 14th century. The Minangkabaus migrated to the Malay peninsula in the 14th century and began to take control of the local politics. In 1773 Raja Melewar was appointed the first head of state of Negeri Sembilan.Notable people of Minangkabau descent outside of Indonesia include the first President of Singapore, Yusof Ishak; the first Supreme Head of State (Yang di-Pertuan Agong) of the Federation of Malaya, Tuanku Abdul Rahman; Zubir Said, who composed Majulah Singapura (the national anthem of Singapore); World War II hero, Lieutenant Adnan Bin Saidi; member of the House of Representatives of the Netherlands, Rustam Effendi; Ahmad Khatib, the imam (head) of the Shafi'i school of law at Masjid al-Haram; and Khatib's grandson Fouad Abdulhameed Alkhateeb as Saudi Arabian ambassador.

EDUCATION ARTICLECharacter Education

Character education is an umbrella term loosely used to describe the teaching of children in a manner that will help them develop variously as moral, civic, good, mannered, behaved, non-bullying, healthy, critical, successful, traditional, compliant or socially acceptable beings. Concepts that now and in the past have fallen under this term include social and emotional learning, moral reasoning and cognitive development, life skills education, health education, violence prevention, critical thinking, ethical reasoning, and conflict resolution and mediation. Many of these are now considered failed programs, i.e. "religious education", "moral education", "values clarification".Today, there are dozens of character education programs in, and vying for adoption by, schools and businesses. Some are commercial, some non-profit and many are uniquely devised by states, districts and schools, themselves. A common approach of these programs is to provide a list of principles, pillars, values or virtues, which are memorized or around which themed activities are planned. It is commonly claimed that the values included in any particular list are universally recognized. However, there is no agreement among the competing programs on core values (e.g., honesty, stewardship, kindness, generosity, courage, freedom, justice, equality, and respect) or even how many to list. There is also no common or standard means for assessing, implementing or evaluating programs."Character" is one of those overarching concepts that is the subject of disciplines from philosophy to theology, from psychology to sociologywith many competing and conflicting theories.Character as it relates to character education most often refers to how 'good' a person is. In other words, a person who exhibits personal qualities like those a society considers desirable might be considered to have good characterand developing such personal qualities is often seen as a purpose of education. However, the various proponents of character education are far from agreement as to what "good" is, or what qualities are desirable. Compounding this problem is that there is no scientific definition of character. Because such a concept blends personality and behavioral components, scientists have long since abandoned use of the term "character" and, instead, use the term psychological motivators to measure the behavioral predispositions of individuals. With no clinically defined meaning, there is virtually no way to measure if an individual has a deficit of character, or if a school program can improve it.The various terms in the lists of values that character education programs proposeeven those few found in common among some programssuffer from vague definitions. This makes the need and effectiveness of character education problematic to measure.

In-school programsThere is no common practice in schools in relation to the formation of pupils' character or values education. This is partly due to the many competing programs and the lack of standards in character education, but also because of how and by whom the programs are executed.Programs are generally of four varieties: cheerleading, praise and reward, define and drill, and forced formality. They may be used alone or in combination.1) Cheerleading involves multicolored posters, banners, and bulletin boards featuring a value or virtue of the month; lively morning public-address announcements; occasional motivational assemblies; and possibly a high-profile event such as a fund-raiser for a good cause.2) Praise-and-reward approach seeks to make virtue into habit using "positive reinforcement". Elements include "catching students being good" and praising them or giving them chits that can be exchanged for privileges or prizes. In this approach, all too often, the real significance of the students' actions is lost, as the reward or award becomes the primary focus.3) Define-and-drill calls on students to memorize a list of values and the definition of each. Students' simple memorization of definitions seems to be equated with their development of the far more complex capacity for making moral decisions.4) Forced-formality focuses on strict, uniform compliance with specific rules of conduct, (i.e., walking in lines, arms at one's sides), or formal forms of address ("yes sir," "no ma'am"), or other procedures deemed to promote order or respect of adults."These four approaches aim for quick behavioral results, rather than helping students better understand and commit to the values that are core to our society, or helping them develop the skills for putting those values into action in life's complex situations."Generally, the most common practitioners of character education in the United States are school counselors, although there is a growing tendency to include other professionals in schools and the wider community. Depending on the program, the means of implementation may be by teachers and/or any other adults (faculty, bus drivers, cafeteria workers, maintenance staff, etc.); by storytelling, which can be through books and media; or by embedding into the classroom curriculum. There are many theories about means, but no comparative data and no consensus in the industry as to what, if any, approach may be effective.

HistoryIt has been said that, "character education is as old as education itself". Indeed, the attempt to understand and develop character extends into prehistory.

Understanding characterPsychic artsSince very early times, people have tried to access or "read" the pre-disposition (character) of self and others. Being able to predict and even manipulate human behavior, motivations, and reactions would bestow obvious advantages. Pre-scientific character assessment techniques have included, among others: anthropometry, astrology, palmistry, metoposcopy, and chiromancy. These approaches have been scientifically discredited although they continue to be widely practiced.

Race characterThe concept of inherited "race character" has long been used to characterize desirable versus undesirable qualities in members of groups as a whole along national, tribal, ethnic, religious and even class lines. Race character is predominantly used as a justification for the denigration and subsequent persecution of minority groups, most infamously, justifying European persecution of native Americans, the concept of slavery, and the Nazis' persecution of Jews. Though race character continues to be used as a justification for persecution of minorities worldwide, it has been scientifically discredited and is not overtly a component of modern character education in western societies.

Generational characterParticularly in modern liberal republics, social and economic change is rapid and can result in cognitive stress to older generations when each succeeding generation expands on and exhibits their own modes of expressing the freedoms such societies enjoy.America is a prime example. With few traditions, each generation exhibites attitudes and behaviors that conservative segments of preceding generations uneasily assimilate. Individual incidents can also produce a moral panic. Cries about loss of morals in the succeeding generation, overwhelmingly unsubstantiated, and calls for remediation have been constant in America since before its founding. (It should be expected thatin a free country that supports children's rightsthis trend will continue apace.)

Developing characterEastern philosophyEastern philosophy views the nature of man as initially quiet and calm, but when affected by the external world, it develops desires. When the desires are not properly controlled and the conscious mind is distracted by the material world, we lose our true selves and the principle of reason in Nature is destroyed. From this arise rebellion, disobedience, cunning and deceit, and general immorality. This is the way of chaos. Confucianism stands with Taoism as two of the great religious/philosophical systems of China.A hallmark of the philosophy of Confucius is his emphasis on tradition and study. He disparages those who have faith in natural understanding or intuition and argues for long and careful study. Study, for Confucius, means finding a good teacher, who is familiar with the ways of the past and the practices of the ancients, imitating his words and deeds. The result is a heavy scheme of obligations and intricate duties throughout all of one's many social roles. Confucius is said to have sung his sayings and accompanied himself on a 'qin' (a kind of zither). According to Confucius, musical training is the most effective method for molding the moral character of man and keeping society in order. He said: "Let a man be stimulated by poetry, established by the rules of propriety, perfected by music."The theme of Taoism is one of harmony with nature. Zhuangzi was a central figure in Taoist philosophy. He wrote that people develop different moral attitudes from different natural upbringings, each feeling that his own views are obvious and natural, yet all are blinded by this socialization to their true nature. To Zhuangzi, pre-social desires are relatively few and easy to satisfy, but socialization creates a plethora of desires for "social goods" such as status, reputation, and pride. These conventional values, because of their comparative nature create attitudes of resentment and anger inciting competition and then violence. The way to social order is for people to eliminate these socialized ambitions through open-minded receptivity to all kinds of voices - particularly those who have run afoul of human authority or seem least authoritative. Each has insights. Indeed, in Taoist moral philosophy, perfection may well look like its opposite to us. One theme of Zhuangzi's that links Taoism to the Zen branch of Buddhism is the concept of flow, of losing oneself in activity, particularly the absorption in skilled execution of a highly cultivated way. His most famous example concerns a butcher who carves beef with the focus and absorption of a virtuoso dancer in an elegantly choreographed performance. The height of human satisfaction comes in achieving and exercising such skills with the focus and commitment that gets us "outside ourselves" and into such an intimate connection with our inborn nature.

Western philosophyThe early Greek philosophers felt that happiness requires virtue and hence that a happy person must have virtuous traits of character.Socrates identifies happiness with pleasure and explains the various virtues as instrumental means to pleasure. He teaches, however, that pleasure is to be understood in an overarching sense wherein fleeing battle is a momentary pleasure that detracts from the greater pleasure of acting bravely.

Plato wrote that to be virtuous, we must both understand what contributes to our overall good and have our spirited and appetitive desires educated properly and guided by the rational part of the soul. The path he prescribes is that a potentially virtuous person should learn when young to love and take pleasure in virtuous actions, but he must wait until late in life to develop the understanding of why what he loves is good. An obvious problem is that this reasoning is circular.Aristotle is perhaps, even today, the most influential of all the early Western philosophers. His view is often summarized as 'moderation in all things'. For example, courage is worthy, for too little of it makes one defenseless. But too much courage can result in foolhardiness in the face of danger. To be clear, Aristotle emphasizes that the moderate state is not an arithmetic mean, but one relative to the situation: sometimes the mean course is to be angry at, say, injustice or mistreatment, at other times anger is wholly inappropriate. Additionally, because people are different, the mean for one person may be bravery, but for another it is recklessness.For Aristotle, the key to finding this balance is to enjoy and recognize the value of developing ones rational powers, and then using this recognition to determine which actions are appropriate in which circumstances.The views of nineteenth-century philosophers were heavily indebted to these early Greeks. Two of them, Karl Marx and John Stuart Mill, had a major influence on approaches to developing character.Karl Marx applies Aristotle's conclusions in his understanding of work as a place where workers should be able to express their rational powers. But workers subject to capitalist values are characterized primarily by material self-interest. This makes them distrustful of others, viewing them primarily as competitors. Given these attitudes, workers become prone to a number of vices, including selfishness, cowardice, and intemperance.To correct these conditions, he proposes that workers perform tasks that are interesting and mentally challengingand that each worker help decide how, and to what ends, their work should be directed. Marx believes that this, coupled with democratic conditions in the workplace, reduces competitive feelings among workers so they want to exhibit traditional virtues like generosity and trustfulness, and avoid the more traditional vices such as cowardice, stinginess, and self-indulgence.John Stuart Mill, like Marx, also highly regarded development of the rational mind. He argued that seriously unequal societies, by preventing individuals from developing their deliberative powers, affect individuals' character in unhealthy ways and impede their ability to live virtuous lives. In particular, Mill argued that societies that have systematically subordinated women have harmed men and women, and advised that the place of women in families and in societies be reconsidered.Contemporary viewsBecause women and men today may not be well-positioned to fully develop the capacities Aristotle and others considered central to virtuous character, it continues to be a central issue not only in ethics, but also in feminist philosophy, political philosophy, philosophy of education, and philosophy of literature. Because moral character requires communities where citizens can fully realize their human powers and ties of friendship, there are hard questions of how educational, economic, political, and social institutions should be structured to make that development possible.[citation needed]

SituationismImpressed by scientific experiments in social psychology, "situationist" philosophers argue that character traits are not stable or consistent and cannot be used to explain why people act as they do. Experimental data shows that much of human behavior is attributable to seemingly trivial features of the situations in which people find themselves. In a typical experiment, seminary students agreed to give a talk on the importance of helping those in need. On the way to the building where their talks were to be given, they encountered a confederate slumped over and groaning. Ironically, those who were told they were already late were much less likely to help than those who were told they had time to spare.Perhaps most damning to the traditional view of character are the results of the experiments conducted by Stanley Milgram in the 1960s and Philip G. Zimbardo in 1971. In the first of these experiments,[14] the great majority of subjects, when politely though firmly requested by an experimenter, were willing to administer what they thought were increasingly severe electric shocks to a screaming "victim." In the second, the infamous Stanford prison experiment,[15] the planned two-week investigation into the psychology of prison life had to be ended after only six days because the college students who were assigned to act as guards became sadistic and those who were the "prisoners" became depressed and showed signs of extreme stress. These and other experiments are taken to show that if humans do have noble tendencies, they are narrow, "local" traits that are not unified with other traits into a wider behavioral pattern of being.

POLITICS ARTICLEMulti-Party System

A multi-party system is a system in which multiple political parties across the political spectrum run for national election and they all have a similar or equal chance of gaining control of government offices, separately or in coalition government. An example of such a coalition is the one between the Christian Democratic Union of Germany (CDU/CSU) and the Social Democratic Party (SPD) set up after the 2013 federal elections in Germany. In the vast majority of multi-party systems, numerous major and minor political parties hold a serious chance of receiving office, and because they all compete, a majority may not control the legislature, forcing the creation of a coalition. In some countries, every government ever formed since its independence has been by means of a coalition. Multi-party systems tend to be more common in parliamentary systems than presidential systems, and far more common in countries that use proportional representation compared to countries that use first past the post elections. This is because it is very rare for national consensus on political issues apart from large issues such as national defence. First past the post requires concentrated areas of support for large representation in the Legislature where as proportional representation is exactly proportional to a populations views.Brazil, Denmark, Finland, Germany, India, Indonesia, Ireland, Israel, Italy, Mexico, The Netherlands, New Zealand, Norway,Pakistan, Portugal, Romania, Serbia, South Africa, Spain, Sri Lanka, Sweden, Taiwan and Philippines are examples of nations that have used a multi-party system effectively in their democracies. In these countries, usually no single party has a parliamentary majority by itself. Instead, multiple political parties form coalitions for the purpose of developing power blocks for governing.In some multi-party systems, only two or three parties have a substantial chance of forming a government with or without forming a cooalition. If only two parties are likely to win however that is a two party system where there are two major political parties and only they are likely to win an election.They also usually alternate in and out of government such was the case in the United Kingdombefore 2010. This is the case in both Canada and the United Kingdom where majority governments are very common. In the UK only the Conservative Party and the Labour Party only have a serious chance of winning enough seats to form a government another major party, the Liberal Democrats, have never had enough seats to form a government, but have held enough seats to be the lower half of a two party coalition.Comparisons with other party systemsA system where only two parties have the possibility of winning an election is called two-party system. A system where only three parties have a realistic possibility of winning an election or forming a coalition is sometimes called a "Third-party system". But, in some cases the system is called a "Stalled Third-Party System," when there are three parties and all three parties win a large number of votes, but only two have a chance of winning a general election. Usually this is because the electoral system penalises the third party, e.g. as in UK politics. In the 2010 elections, the Liberal Democrats gained 23% of the total vote but won less than 10% of the seats due to the First-Past-The-Post electoral system. Despite this, they still had enough seats (and enough public support) for the other major two parties to form coalitions with them, or to make deals in order to gain their support. An example is the Conservative-Liberal Democrat coalitionformed after the 2010 general election. Another is the Lib-Lab pact during Prime Minister James Callaghan's Minority LabourGovernment; when Labour lost its three-seat majority in 1977, the pact fell short of a full coalition.Unlike a single-party system (or a two-party system), a multi-party system encourages the general constituency to form multiple distinct, officially recognized groups, generally called political parties. Each party competes for votes from the enfranchised constituents (those allowed to vote). A multi-party system prevents the leadership of a single party from controlling a single legislative chamber without challenge.If the government includes an elected Congress or Parliament, the parties may share power according to proportional representation or the first-past-the-post system. In proportional representation, each party wins a number of seats proportional to the number of votes it receives. In first-past-the-post, the electorate is divided into a number of districts, each of which selects one person to fill one seat by a plurality of the vote. First-past-the-post is not conducive to a proliferation of parties, and naturally gravitates toward a two-party system, in which only two parties have a real chance of electing their candidates to office. This gravitation is known as Duverger's law. Proportional representation, on the other hand, does not have this tendency, and allows multiple major parties to arise. But, recent coalition governments, such as that in the U.K., represent two-party systems rather than multi-party systems. This is regardless of the number of parties in government.A two-party system requires voters to align themselves in large blocs, sometimes so large that they cannot agree on any overarching principles. Some theories argue that this allows centrists to gain control. On the other hand, if there are multiple major parties, each with less than a majority of the vote, the parties are strongly motivated to work together to form working governments. This also promotes centrism, as well as promoting coalition-building skills while discouraging polarization.ENTERTAINMENT ARTICLEFireworks

Fireworks are a class of explosive pyrotechnic devices used for aesthetic, cultural, and religious purposes. A fireworks event (also called a fireworks show or pyrotechnics) is a display of the effects produced by firework devices. Fireworks competitions are also regularly held at a number of places. Fireworks take many forms to produce the four primary effects: noise, light, smoke and floating materials (confetti for example.) They may be designed to burn with flames and sparks of many colors, typically red, orange, yellow, green, blue, purple, silver and gold. Displays are common throughout the world and are the focal point of many cultural and religious celebrations.The earliest documentation of fireworks dates back to 7th century China, where they were invented. The fireworks were used to accompany many festivities. It is a part of the culture of China and had its origin there; eventually it spread to other cultures and societies. Important events and festivities such as the Spring Festival (Chinese New Year) and the Mid-Autumn Festival were and still are times when fireworks are guaranteed sights. China is the largest manufacturer and exporter of fireworks in the world.Fireworks are generally classified as to where they perform, either as a ground or aerial firework. In the latter case they may provide their own propulsion (skyrocket) or be shot into the air by a mortar (aerial shell). The most common feature of fireworks is a paper or pasteboard tube or casing filled with the combustible material, often pyrotechnic stars. A number of these tubes or cases are often combined so as to make, when kindled, a great variety of sparkling shapes, often variously colored. The skyrocket is a common form of firework, although the first skyrockets were used in war. Such rocket technology has also been used for the delivery of mail by rocket and is used as propulsion for most model rockets. The aerial shell is the backbone of today's commercial aerial display. A smaller version for consumer use is known as the festival ball in the United States. There are also ground fireworks which, while less popular than aerial fireworks, can produce various shapes, like rotating circles, stars and 3D globes.The earliest documentation of fireworks dates back to 7th century China (time of the Tang Dynasty), where they were invented. The fireworks were used to accompany many festivities. It is thus a part of the culture of China and had its origin there; eventually it spread to other cultures and societies. The art and science of firework making has developed into an independent profession. In China, pyrotechnicians were respected for their knowledge of complex techniques in mounting firework displays. Chinese people originally believed that the fireworks could expel evil spirits and bring about luck and happiness.During the Song Dynasty (9601279), many of the common people could purchase various kinds of fireworks from market vendors, and grand displays of fireworks were also known to be held. In 1110, a large fireworks display in a martial demonstration was held to entertain Emperor Huizong of Song (r. 11001125) and his court. A record from 1264 states that a rocket-propelled firework went off near the Empress Dowager Gong Sheng and startled her during a feast held in her honor by her son Emperor Lizong of Song (r. 12241264). Rocket propulsion was common in warfare, as evidenced by the Huolongjing compiled by Liu Bowen (13111375) and Jiao Yu (fl. c. 13501412).[11] In 1240 the Arabs acquired knowledge of gunpowder and its uses from China. A Syrian named Hasan al-Rammah wrote of rockets, fireworks, and other incendiaries, using terms that suggested he derived his knowledge from Chinese sources, such as his references to fireworks as "Chinese flowers".With the development of chinoiserie in Europe, Chinese fireworks began to gain popularity around the mid-17th century. Lev Izmailov, ambassador of Peter the Great, once reported from China: "They make such fireworks that no one in Europe has ever seen." In 1758, the Jesuit missionary Pierre Nicolas le Chron d'Incarville, living in Beijing, wrote about the methods and composition on how to make many types of Chinese fireworks to the Paris Academy of Sciences, which revealed and published the account five years later. His writings would be translated in 1765, resulting in the popularization of fireworks and further attempts to uncover the secrets of Chinese fireworks.Amde-Franois Frzier published his revised work Trait des feux d'artice pour le spectacle (Treatise on Fireworks) in 1747 (originally 1706), covering the recreational and ceremonial uses of fireworks, rather than their military uses.Music for the Royal Fireworks was composed by George Frideric Handel in 1749 to celebrate the Peace treaty of Aix-la-Chapelle, which had been declared the previous year.

SafetyImproper use of fireworks may be unsafe, both to the person operating them (risks of burns and wounds) and to bystanders; in addition, they may start fires after landing on flammable material. For this reason, the use of fireworks is generally legally restricted. Display fireworks are restricted by law for use by professionals; consumer items, available to the public, are smaller versions containing limited amounts of explosive material to reduce potential danger. Fireworks may pose a problem for animals, both domestic and wild, who can be terrified by the noise, leading to them running away or hurting themselves on fences or in other ways in an attempt to escape. With proper desensitization training the number of pets going missing due to fireworks can be reduced.