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Explore the people, places, events, achievements, struggles and stories that shaped our journey.
Movements, leaders, victories and the continuing fight for equality.
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Pioneers, champions, Negro Leagues, records, activism and excellence.
Meet the people whose lives, choices and achievements shaped the journey.
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In 1968 Shirley Chisholm became the first Black woman elected to the United States Congress. In 1972 she launched a campaign for the Democratic presidential nomination, breaking another political barrier.
MORE →Reflects the personal views, recollections, and perspective of the author, Mike Davis.
This is a personal recollection on the Move fire on May 13, 1985
In Indonesian Islamic education, Kitab kuning (lit. 'yellow book') refers to the traditional set of the Islamic texts used by the educational curriculum of the Islamic seminary in Indonesia, especially within the madrasahs and pesantrens. Coverage of kitab kuning extends from the principles of Islamic jurisprudence (usul al-fiqh), Islamic creeds (aqidah), Islamic ethics (akhlaq), science of Islamic mysticism (tasawwuf), sciences of Arabic language, science of Qur'anic recitations (tajwid), hadith studies, tafsir, Qur'anic studies to social sciences. It is also known as kitab gundul (lit: bare book) due to the content in the Arabic language does not employ vowel marks (harakat), unlike the Qur'an. Therefore, mastering of kitab kuning is considered to require a substantial amount of time.[1] Collections of the Islamic texts employed as kitab kuning may vary, depending on the type of institution, individual schools, kyai, and region, with certain prerequisite materials such as Tafsir al-Jalalayn.[2]
Most of the Islamic scholarly manuscripts produced after the Rashidun Caliphate were written in Arabic without employing harakat in general, unlike the Qur'an which was specifically aided by Arabic diacritics for non-Arab Muslims. As for the people who mastered the rules of Arabic grammar, they weren't required to employ harakat in their readings. In Indonesia, the religious texts that read by these people were then specifically designated as kitab gundul in order to distinguish them from the book written with the diacritical aids.[3]
Kitab gundul was soon referred as kitab kuning, which means yellow book, because mostly the books were published on yellow paper. This is because yellow paper were considered more comfortable and easy to read in a dim condition. When lighting was limited in the past, mainly in the villages, the santris (students of pesantren) had to get accustomed to studying at night with minimal lighting, and books made of yellow paper had reduced the stress. Today, although access to lighting has become normal, some books are still produced on yellow paper. There are other etymological reasons, including the reference to the aged books turning into more yellowish and darker color due to the exposure of lignin to air and sunlight, and the reference to the candle light putting out yellow shades.[3] Today, kitab kunings are mostly converted into electronic book files, such as chm and pdf, and distributed through the computer software namely Maktabah Syamila among santris of modern pesantrens.
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Source: Wikipedia. Article content is retrieved live through the MediaWiki API.
In Indonesian Islamic education, Kitab kuning (lit. 'yellow book') refers to the traditional set of the Islamic texts used by the educational curriculum of the Islamic seminary in Indonesia, especially within the madrasahs and pesantrens. Coverage of kitab kuning extends from the principles of Islamic jurisprudence (usul al-fiqh), Islamic creeds (aqidah), Islamic ethics (akhlaq), science of Islamic mysticism (tasawwuf), sciences of Arabic language, science of Qur'anic recitations (tajwid), hadith studies, tafsir, Qur'anic studies to social sciences. It is also known as kitab gundul (lit: bare book) due to the content in the Arabic language does not employ vowel marks (harakat), unlike the Qur'an. Therefore, mastering of kitab kuning is considered to require a substantial amount of time. Collections of the Islamic texts employed as kitab kuning may vary, depending on the type of institution, individual schools, kyai, and region, with certain prerequisite materials such as Tafsir al-Jalalayn.
Rendang is a stir-fried meat dish or dry curry made of meat stewed in coconut milk and spices, widely popular across Indonesia, Malaysia, Singapore, Brunei, and the southern parts of the Philippines, where each version is considered local cuisine. It refers to both a cooking method of frying and the dish cooked in that way. The process involves slowly cooking meat in spiced coconut milk in an uncovered pot or pan until the oil separates, allowing the dish to fry in its own sauce, coating the meat in a rich, flavorful glaze. Rooted in Malay and Minangkabau, rendang developed at the cultural crossroads of the Malacca Strait. The dish carries strong Indian influences, as many of its key ingredients are staples in Indian cooking. The introduction of chili peppers by the Portuguese through the Columbian exchange after the capture of Malacca in 1511, played a key role in the evolution of rendang. Malay and Minangkabau traders frequently carried rendang as provisions, allowing the dish to travel naturally through cultural exchange between the Sumatra and Malay Peninsula. In 20th century, the deeply rooted migratory tradition of the Minangkabau people further maintained and contributed to the dish's spread, as they introduced Minang-style rendang to the various places they settled. As a signature dish in Southeast Asian Muslim cuisines—Malay, Minangkabau (as samba randang), and Moro (as riyandang)—rendang is traditionally served at ceremonial occasions and festive gatherings, such as wedding feasts and Hari Raya (Eid al-Fitr and Eid al-Adha). Nowadays, it is commonly served at food stalls and restaurants as a side dish with rice. In 2009, Malaysia recognized rendang as a heritage food. Indonesia granted rendang cultural heritage status in 2013 and officially declared it one of its national dishes in 2018.
A pesantren is a traditional Islamic boarding school in Indonesia. Pesantren are usually in private houses, a pondok or a mosque. The teachings include classical Islamic texts and santri thought, taught by instructors called kyais. According to one popular tradition, the pesantren education system originated from traditional Javanese pondokan, dormitories, ashrams for Hindus or viharas for Buddhists to learn religious philosophies, martial arts, and meditation. Institutions much like them are found across the Islamic world and are called pondok in Malaysia, Southern Thailand and madrasas in India and Pakistan and much of the Arabic-speaking world. The pesantren aims to deepen knowledge of the Quran, particularly through the study of Arabic, traditions of exegesis, the Sayings of the Prophet, law and logic. The term pesantren derives from the root word santri ("student") -- pe-santri-an or the place of the santri. As social institutions, pesantren have played a major role in Indonesia over the centuries. They emphasise core values of sincerity, simplicity, individual autonomy, solidarity and self-control. Young men and women are separated from their families, which contributes to a sense of individual commitment to the faith and close bonding to a teacher.
Jambi Malay (bahaso Jambi or baso Jambi, Jawi: بهاس جمبي), is a Malayic language primarily spoken by the Jambi Malay people in Jambi, Indonesia, but also spoken by migrants who have settled in Jambi. Jambi Malay is considered as a dialect of the Malay language that is mainly spoken in Jambi, but it is also used in the southern part of Riau and the northern part of South Sumatra. In Jambi, Jambi Malay has eight dialects, including the Tanjung Jabung dialect, Jambi City dialect, Muaro Jambi dialect, Batanghari dialect, Tebo dialect, Bungo dialect, Sarolangun dialect, and Merangin dialect. Jambi Malay is used as a lingua franca and for interaction among the various ethnic groups in Jambi. The differences between each dialect in Jambi Malay range from about 51 to 80 percent. Historically, the people of Jambi are part of the Malay world. This can be seen from archaeological and historical research findings, such as the discovery of charters and inscriptions like the Karang Berahi and Kedukan Bukit inscriptions, which use the structure of the Malay language, commonly referred to as Old Malay. The Karang Berahi and Kedukan Bukit inscriptions were found in the upper reaches of Jambi, located on the banks of the Marangin River, a tributary of the Batang Hari River. Between the 17th century and the 19th century, Jambi was part of the Malay Sultanate of Jambi, which also encompasses parts of Riau and South Sumatra. Due to influences from Javanese culture and cordial relations between the Jambi Sultanate and the Mataram Sultanate in the past, Jambi Malay has absorbed significant loanwords from Javanese.
Before the 1921 destruction of Tulsa’s Greenwood District, Black residents had created a remarkable center of business and community life. The district included stores, professional offices, entertainment venues and homes owned by Black citizens. Understanding Greenwood means learning what was built—not only what was burned.
MORE →Mae Jemison, aboard Space Shuttle Endeavour in 1992.