IN TIME
it’s not too late to let it go
it’s not too late to break
it’s not too late to say i’m sorry
it’s true
it might not be the easiest
it might be hard to try
the madness gonna wreck it down
deeply cut the heart
as you ready be strong
take your soul and flying high to the sky
and you fade away, disappear in time
Kamis, 25 November 2010
About Mojo Fruit - Aegle Marmelos Correa
About Mojo Fruit - Aegle Marmelos Correa
Mojo Fruit (Aegle Marmelos Correa) is rareness fruit, which many found in East Java area especially in Mojokerto regency and its surroundings. Mojo Fruit has two compounds, namely antiviral compound and poison compound. Antiviral compound is enough useful because can be applied to fight against bacterium, microbe, and virus, while the poison compound is exactly harm because it can make a death. But even many publics assuming that Mojo fruit cannot be consumed, the reality is there are many people who wish to look after it.
There are some opinion say that Mojo (Aegle Marmelos) tree, which is the legend plant in Indonesia, simply have many special qualities. The mosquitoes are not like its bitter taste, so that its extract is applicable to avoid mosquito if it rub to arm and foot.
Mojo Tree yield fruit of equal fruit like Citrus Maxima, the fruit is green, its kernel is white like white pumpkin and small seed. While, the old Mojo is amber with white kernel, tasted bitter.
Mojo Fruit is historic fruit, related to the forming of the biggest Kingdom in Indonesia, Mojopahit. It is said that Mojo fruit found when Raden Wijaya is permitted to cut open Tarik forest. With his army and Madura team helps, he cut open the forest so that it was good to occupied. When they were working, one of the army felt hungry. Then the guard to try to look for food in the middle of the forest, but he just meet Mojo tree with the circular fruit and green. The guard was thinking to eat this Mojo fruit. Then he ate the fruit, which actually the taste is bitter. Involuntary, he said that Mojo fruit is bitter. Because most of all area in the forest is grown by Mojo tree which is bitter, hence after that, the place is named Mojopahit, which means; the bitter Mojo fruit.
Then finally, the name of Mojopahit Kingdom is very famous until now on and believes as Indonesians genesis. Now, many people who have never see Mojo fruit. But, Mojo tree are found in many area such as; Mojokerto, Nganjuk, Jombang and its surroundings. Even its special quality is not known yet, but it is quite a few of people who wish to plant Mojo tree as house yard decorator in order to seen green and fresh.
The kingdom of Majapahit
INTRODUCTION
The kingdom of Majapahit, with its capital in East Java, flourished at the end of what is known as Indonesia's 'classical age'. This was a period in which the religions of Hinduism and Buddhism were predominant cultural influences. Beginning with the first appearance of Hinduized kingdoms in the archipelago in the 5th century A.D., this classical age was to last for more than a millennium, until the final collapse of Majapahit in the early 16th century and the establishing of Java's first Islamic sultanate at Demak.
Legend has it that Hindu civilization and culture were introduced to Java in A.D. 78 by the sage Aji Saka. This figure is often associated with Agastya, the patron saint of southern India, whose image is a common sight on the southern walls of Central Javanese Hindu temples. Not unlike the god Neptune in appearance, Agastya is also recognized as Shiwa in his form of divine teacher. When he first brought the message of Hinduism to southern India, it is said that he stood in the north and faced south.
The way in which Hindu/Buddhist culture was transmitted to Indonesia is still not yet fully understood. Older theories suggesting immigration and colonization by Indian merchants and settlers have tended to lose favour in the light of recent advances made in the fields of history and archaeology. The case seems rather to have been one in which the native Indonesians themselves played an active role in the selection and adaptation of foreign cultural forms, through which they were inspired.
The great flowering of Hindu-Javanese civilization which sprang up in Central Java during the 8th and 9th centuries may be seen as the product of a dialogue between, on the one hand, the established forms of classical Hinduism and Buddhism, and on the other, the innovative qualities of a society whose traditional beliefs and customs were already firmly entrenched.
The oldest datable evidence of a Hindu civilization in Indonesia comes from Kutei in eastern Kalimantan (Borneo). Stone inscriptions, written in sanskrit and dating from around A.D. 400, record the reign of a King Mulawarman. At about the same time, in West Java, there existed a kingdom named Tarumanagara, yet more than this little is known, on account of the scarcity of archaeological remains.
It is not until the 7th and 8th centuries that the picture becomes clearer. This period, which saw the rise of the maritime empire of Sriwijaya in south eastern Sumatra, as well as the emergence of the Central Javanese kingdom of Mataram, marked the beginning of a golden age in Indonesian history.
In the whole course of my life I have never met with such stupendous and finished specimens of human labour, and of the science and taste of ages long since forgot, crowded together in so small a compass as in this little spot'
Thus exclaimed Captain George Baker when first confronted by the ruins of Candi Sewu, or the 'Temple of a Thousand Buddhas', at Prambanan, near Yogyakarta, early in the 19th century. Baker, who had been given the task of surveying the antiquities of Java by Thomas Stamford Raffles, then governor of the island, was no stranger to India, nor to other parts of south east Asia.
Yet, the extensive ruins to be found in the mountains and on the plains of Central Java were beyond anything which he had yet seen. The remains of Borobudur, Prambanan, Sewu, the temple sites of Dieng and Gedong Songo, are just a few of the archaeological treasures which to this day continue to arouse similar expressions of wonder and astonishment.
Through the study of temple remains and the deciphering of ancient inscriptions on stone and metal, historians have been able to establish a quite coherent chronology for the period. Tracing an outline, the ruling power in 8th and 9th century Central Java appears to have been shared by two dynasties, whose exact relationship is not fully clear. According to the earliest known inscription, dating from A.D.732, there was a Hindu king named Sanjaya, who united the kingdom of Java and whose descendants are recorded in inscriptions for the following two centuries.
Not long after the appearance of Sanjaya, a dynasty bearing the title Sailendra emerged as the supreme authority on the southern plains. The Sailendra were adherents of Mahayana Buddhism, the religion which inspired them to embark on one of the most ambitious building programmes known to history. In the space of just one century they commissioned the construction of a vast number of religious monuments, some very large, built from hand cut blocks of volcanic stone. The remains of many of these buildings are still visible, some of the,more well known including the temples of Kalasan, Sari, Sewu, Sojiwan, Mendut, Ngawen, Pawon, as well as the massive 'temple mountain' of Borobudur, one of the architectural wonders of the world.
Sometime during the early to mid 9th century, a marriage alliance between a Sailendra princess and a king from the dynasty of Sanjaya seems to have resulted in the end of Sailendra rule in Java. At about the same time, the great Shiwa temple at Prambanan was constructed, perhaps as a monument to the return to power of the Sanjaya dynasty.
Yet, the Prambanan temple complex was barely completed when, for reasons which are still not fully comprehended, Central Java all but vanished from the records of history for about five centuries. One reason for this sudden silence, which began after the palace was moved to East Java by Mpu Sindok in A.D. 929, may well have been a violent eruption of Mt Merapi, which overlooks the plains of both Borobudur and Prambanan. In recent years, more and more archaeological sites have been discovered buried under metres of lava and volcanic dust, indicating the occurrence of a serious calamity which could well have taken place about a thousand years ago.
The kingdom of Majapahit, with its capital in East Java, flourished at the end of what is known as Indonesia's 'classical age'. This was a period in which the religions of Hinduism and Buddhism were predominant cultural influences. Beginning with the first appearance of Hinduized kingdoms in the archipelago in the 5th century A.D., this classical age was to last for more than a millennium, until the final collapse of Majapahit in the early 16th century and the establishing of Java's first Islamic sultanate at Demak.
Legend has it that Hindu civilization and culture were introduced to Java in A.D. 78 by the sage Aji Saka. This figure is often associated with Agastya, the patron saint of southern India, whose image is a common sight on the southern walls of Central Javanese Hindu temples. Not unlike the god Neptune in appearance, Agastya is also recognized as Shiwa in his form of divine teacher. When he first brought the message of Hinduism to southern India, it is said that he stood in the north and faced south.
The way in which Hindu/Buddhist culture was transmitted to Indonesia is still not yet fully understood. Older theories suggesting immigration and colonization by Indian merchants and settlers have tended to lose favour in the light of recent advances made in the fields of history and archaeology. The case seems rather to have been one in which the native Indonesians themselves played an active role in the selection and adaptation of foreign cultural forms, through which they were inspired.
The great flowering of Hindu-Javanese civilization which sprang up in Central Java during the 8th and 9th centuries may be seen as the product of a dialogue between, on the one hand, the established forms of classical Hinduism and Buddhism, and on the other, the innovative qualities of a society whose traditional beliefs and customs were already firmly entrenched.
The oldest datable evidence of a Hindu civilization in Indonesia comes from Kutei in eastern Kalimantan (Borneo). Stone inscriptions, written in sanskrit and dating from around A.D. 400, record the reign of a King Mulawarman. At about the same time, in West Java, there existed a kingdom named Tarumanagara, yet more than this little is known, on account of the scarcity of archaeological remains.
It is not until the 7th and 8th centuries that the picture becomes clearer. This period, which saw the rise of the maritime empire of Sriwijaya in south eastern Sumatra, as well as the emergence of the Central Javanese kingdom of Mataram, marked the beginning of a golden age in Indonesian history.
In the whole course of my life I have never met with such stupendous and finished specimens of human labour, and of the science and taste of ages long since forgot, crowded together in so small a compass as in this little spot'
Thus exclaimed Captain George Baker when first confronted by the ruins of Candi Sewu, or the 'Temple of a Thousand Buddhas', at Prambanan, near Yogyakarta, early in the 19th century. Baker, who had been given the task of surveying the antiquities of Java by Thomas Stamford Raffles, then governor of the island, was no stranger to India, nor to other parts of south east Asia.
Yet, the extensive ruins to be found in the mountains and on the plains of Central Java were beyond anything which he had yet seen. The remains of Borobudur, Prambanan, Sewu, the temple sites of Dieng and Gedong Songo, are just a few of the archaeological treasures which to this day continue to arouse similar expressions of wonder and astonishment.
Through the study of temple remains and the deciphering of ancient inscriptions on stone and metal, historians have been able to establish a quite coherent chronology for the period. Tracing an outline, the ruling power in 8th and 9th century Central Java appears to have been shared by two dynasties, whose exact relationship is not fully clear. According to the earliest known inscription, dating from A.D.732, there was a Hindu king named Sanjaya, who united the kingdom of Java and whose descendants are recorded in inscriptions for the following two centuries.
Not long after the appearance of Sanjaya, a dynasty bearing the title Sailendra emerged as the supreme authority on the southern plains. The Sailendra were adherents of Mahayana Buddhism, the religion which inspired them to embark on one of the most ambitious building programmes known to history. In the space of just one century they commissioned the construction of a vast number of religious monuments, some very large, built from hand cut blocks of volcanic stone. The remains of many of these buildings are still visible, some of the,more well known including the temples of Kalasan, Sari, Sewu, Sojiwan, Mendut, Ngawen, Pawon, as well as the massive 'temple mountain' of Borobudur, one of the architectural wonders of the world.
Sometime during the early to mid 9th century, a marriage alliance between a Sailendra princess and a king from the dynasty of Sanjaya seems to have resulted in the end of Sailendra rule in Java. At about the same time, the great Shiwa temple at Prambanan was constructed, perhaps as a monument to the return to power of the Sanjaya dynasty.
Yet, the Prambanan temple complex was barely completed when, for reasons which are still not fully comprehended, Central Java all but vanished from the records of history for about five centuries. One reason for this sudden silence, which began after the palace was moved to East Java by Mpu Sindok in A.D. 929, may well have been a violent eruption of Mt Merapi, which overlooks the plains of both Borobudur and Prambanan. In recent years, more and more archaeological sites have been discovered buried under metres of lava and volcanic dust, indicating the occurrence of a serious calamity which could well have taken place about a thousand years ago.
Temple of Majapahit
Temple of Majapahit
The archaeological sites of Majapahit consist, for the most part, of the remains of religious foundations, or candi, built usually from stone or brick. From the two most important and informative literary sources dealing with the history of Majapahit, the Nagarakertagama and Pararaton, we learn that a large number of sacred buildings were constructed as memorial shrines to deceased rulers and their families. The death of a king or queen saw the beginning of a series of funeral rites designed to guide the departed soul back to the source from which it had originated. These rites culminated in the shraddha ceremony, held 12 years after death, upon completion of which it was believed that final liberation was ensured. In memory of the deceased,a stone image of a god or goddess, with whom the ruler had been identified in life, was fashioned as an 'ideal portrait' and placed within a shrine. The Nagarakertagama gives a very complete description of the sbraddha ceremony conducted on behalf of the Rajapatni, grandmother of King Hayam Wuruk, in the year 1362.
It appears that more important rulers often had monuments built in several places, and were further identified with more than one divine image. Thus, King Wishnuwardhana of singosari Shiwa at Waleri (Blitar) and as Amoghapasha (a Buddhist form) at Candi Jajaghu, east of Malang. Likewise, his son and successor, Kertanagara, had memorial shrines built at Pandaan (Candi Jawi) and at Singosari. The Pararaton is especially informative concerning the names and locations of the shrines dedicated to the royal families of Singosari and Majapahit ( see page 158).
The word candi, which is commonly used to identify ancient remains dating from Indonesia's classical period, needs some explanation. The term is generally accepted today as stemming from the sanskrit candika, a name of the Hindu goddess Durga, who inhabits the graveyard. Technically speaking, therefore candi is used to denote an ancient tomb or shrine.In reality, however, we find the word employed in a much wider context, and nowadays it is applied to all manner of archaeological sites, including gateways and bathing places. In a contemporary context, then, a candi may be seen as a place containing a residing spirit, revered for both its age as well as its qualities of mystery. In this sense, it is not different to a pusaka, or sacred heirloom.
The Nagarakertagama differentiates four types of sacred building, but it is difficult to know with certainty which ones among them are properly candi and which are not. It has been suggested that buildings referred to as dharma baji, of which 27 are listed, may be considered as royal shrines. These include Kagenengan, Tumapel, Kidal, Jajaghu, Weda-wedwan, Tudan, Pikatan, Bukul,Jawa-jawa, Antang, Antasari, Kalangbret,Jaga, Balitar, Cilabrit, Waleri, Babeg, Kukap, Lumbang, Pagor, Antahpura, Segala, Simping, Ranggapura, Buddhi Kuncir, Prajnaparamitapuri and Bhayalango.
Of the above-mentioned, the only ones which we can identify with certainty today are Tumapel (Singosari), Kidal, Jajaghu (Jago), Jawa-jawa (Jawi), Simping (Sumberjati) and Bhayalango. Kagenengan and Antahpura are known from literature as being connected with Ken Angrok and Kertarajasa respectively, but the exact locations of these places are not yet known.
The archaeological sites of Majapahit consist, for the most part, of the remains of religious foundations, or candi, built usually from stone or brick. From the two most important and informative literary sources dealing with the history of Majapahit, the Nagarakertagama and Pararaton, we learn that a large number of sacred buildings were constructed as memorial shrines to deceased rulers and their families. The death of a king or queen saw the beginning of a series of funeral rites designed to guide the departed soul back to the source from which it had originated. These rites culminated in the shraddha ceremony, held 12 years after death, upon completion of which it was believed that final liberation was ensured. In memory of the deceased,a stone image of a god or goddess, with whom the ruler had been identified in life, was fashioned as an 'ideal portrait' and placed within a shrine. The Nagarakertagama gives a very complete description of the sbraddha ceremony conducted on behalf of the Rajapatni, grandmother of King Hayam Wuruk, in the year 1362.
It appears that more important rulers often had monuments built in several places, and were further identified with more than one divine image. Thus, King Wishnuwardhana of singosari Shiwa at Waleri (Blitar) and as Amoghapasha (a Buddhist form) at Candi Jajaghu, east of Malang. Likewise, his son and successor, Kertanagara, had memorial shrines built at Pandaan (Candi Jawi) and at Singosari. The Pararaton is especially informative concerning the names and locations of the shrines dedicated to the royal families of Singosari and Majapahit ( see page 158).
The word candi, which is commonly used to identify ancient remains dating from Indonesia's classical period, needs some explanation. The term is generally accepted today as stemming from the sanskrit candika, a name of the Hindu goddess Durga, who inhabits the graveyard. Technically speaking, therefore candi is used to denote an ancient tomb or shrine.In reality, however, we find the word employed in a much wider context, and nowadays it is applied to all manner of archaeological sites, including gateways and bathing places. In a contemporary context, then, a candi may be seen as a place containing a residing spirit, revered for both its age as well as its qualities of mystery. In this sense, it is not different to a pusaka, or sacred heirloom.
The Nagarakertagama differentiates four types of sacred building, but it is difficult to know with certainty which ones among them are properly candi and which are not. It has been suggested that buildings referred to as dharma baji, of which 27 are listed, may be considered as royal shrines. These include Kagenengan, Tumapel, Kidal, Jajaghu, Weda-wedwan, Tudan, Pikatan, Bukul,Jawa-jawa, Antang, Antasari, Kalangbret,Jaga, Balitar, Cilabrit, Waleri, Babeg, Kukap, Lumbang, Pagor, Antahpura, Segala, Simping, Ranggapura, Buddhi Kuncir, Prajnaparamitapuri and Bhayalango.
Of the above-mentioned, the only ones which we can identify with certainty today are Tumapel (Singosari), Kidal, Jajaghu (Jago), Jawa-jawa (Jawi), Simping (Sumberjati) and Bhayalango. Kagenengan and Antahpura are known from literature as being connected with Ken Angrok and Kertarajasa respectively, but the exact locations of these places are not yet known.
Kamis, 18 November 2010
mojokerto
About one hour by car from Surabaya lays the city of Mojokerto and just east of this the Trowulan village. Trowulan was in the 14th century the capital of the great Majapahit empire, once the mightiest kingdom on Java and the first to control the entire Indonesian archipelago (see Java facts). Majapahit's rule lasted from 1294 to the beginning of the 16th century. The Majapahit palace was supposedly a large structure surrounded by high walls with guard towers. Inside the walls there was a small town. The location was not a coincidence, this was a very rich agricultural area with a large population and large resources.
Unfortunately there is not much left of the monuments and buildings from this era today, most of them were built of wood and red bricks that has eroded. Nevertheless there are some smaller ruins in the area, one of the most famous is Candi Tikus (the rat temple). It got it's name simply because there was so many rat nests that appeared during the excavation. Most likely it was a bathing place for the queen. Other ruins are mostly foundations and gates built by stone, like Bajang Ratu.
There are museums both in Trowulan and Mojokerto telling the history of this once powerful empire. The Trowulan museum contains many interesting artifacts and descriptions of ruins and other remains of Majapahit on East Java. The museum is open daily except for Monday and is a good starting point in order to learn something about the history of Majapahit and this area.
MOJOKERTO have many temple or favorite place in mojokerto city there are : * Bajangratu Temple
* Brahu Temple
* Coban Canggu Waterfall
* Dlundung Waterfall
* Gentong Temple
* Jedong Temple
* Kasiman Tengah Temple
* Kedaton Upas Temple
* Kolam Segaran
* Pendopo Agung
* Petirtaan Jolotundo
* Reco Lanang Statue
* Sitinggil
* Tikus Temple
* Tomb of Princess from Campa
* Trowulan Museum
* Wringinlawang Temple
Unfortunately there is not much left of the monuments and buildings from this era today, most of them were built of wood and red bricks that has eroded. Nevertheless there are some smaller ruins in the area, one of the most famous is Candi Tikus (the rat temple). It got it's name simply because there was so many rat nests that appeared during the excavation. Most likely it was a bathing place for the queen. Other ruins are mostly foundations and gates built by stone, like Bajang Ratu.
There are museums both in Trowulan and Mojokerto telling the history of this once powerful empire. The Trowulan museum contains many interesting artifacts and descriptions of ruins and other remains of Majapahit on East Java. The museum is open daily except for Monday and is a good starting point in order to learn something about the history of Majapahit and this area.
MOJOKERTO have many temple or favorite place in mojokerto city there are : * Bajangratu Temple
* Brahu Temple
* Coban Canggu Waterfall
* Dlundung Waterfall
* Gentong Temple
* Jedong Temple
* Kasiman Tengah Temple
* Kedaton Upas Temple
* Kolam Segaran
* Pendopo Agung
* Petirtaan Jolotundo
* Reco Lanang Statue
* Sitinggil
* Tikus Temple
* Tomb of Princess from Campa
* Trowulan Museum
* Wringinlawang Temple
VISION AND MISSION
PROFILE SMA NEGERI 1 gondang MOJOKERTO
VISION AND MISSION? SMA NEGERI 1 gondang MOJOKERTO
VISION:
Virtuous entrepreneurial quality independent and responsible undertaking the national education
MISSION:
Growing appreciation of the teachings of the religious affiliations and culture so that a source of wisdom in the act and stand as an application of noble character
Maximize the interest of junior high graduates in the southern region Mojokerto to choose SMA NEGERI 1 Gondang as a further education level.
Maximizing the output SMA Negeri 1 Gondang with quality / high performance NUN accompanied accompanied with a high interest in order to continue on the path of Higher Education.
Increasing the participation of parents / guardians of students, community and relevant agencies in the prevention of dropouts by continuing to provide continuous guidance through the efforts of intra-and extra-curricular coaching.
Implement effectively the learning and guidance so that every student has an optimal growth with potential refers to the improvement of science and technology and entrepreneurial skills as well as environmentally sound.
VISION AND MISSION? SMA NEGERI 1 gondang MOJOKERTO
VISION:
Virtuous entrepreneurial quality independent and responsible undertaking the national education
MISSION:
Growing appreciation of the teachings of the religious affiliations and culture so that a source of wisdom in the act and stand as an application of noble character
Maximize the interest of junior high graduates in the southern region Mojokerto to choose SMA NEGERI 1 Gondang as a further education level.
Maximizing the output SMA Negeri 1 Gondang with quality / high performance NUN accompanied accompanied with a high interest in order to continue on the path of Higher Education.
Increasing the participation of parents / guardians of students, community and relevant agencies in the prevention of dropouts by continuing to provide continuous guidance through the efforts of intra-and extra-curricular coaching.
Implement effectively the learning and guidance so that every student has an optimal growth with potential refers to the improvement of science and technology and entrepreneurial skills as well as environmentally sound.
Example of dialogue interview
Job Interviews
AN INTERVIEW DIALOGUE
Read through this outline of the responses of three applicants to the same questions asked of them in an interview.
Consider their answers carefully.
Good morning, my name is Ms Martin. You've applied for the Laboratory Assistant's position right?
A. Yes.
B. Yes Ms Martin, I have.
C. Yes Ms Martin. When I saw it advertised I thought it would really suit me.
Can you tell me why you replied to our advertisement?
A. I .... I 'm not really sure .... ahh ....
B. Well, I've always enjoyed science and felt that this position would offer me an opportunity to extend my skills in this area.
C. I think that I'd be really good at this kind of work. In fact I learn so fast that I'd be looking for promotion very shortly.
Do you know exactly what you would be doing as a Laboratory Assistant?
A. Well, I don't really know for sure, but I think it's got something to do with helping out the scientists in the laboratory hasn't it?
B. A Laboratory Assistant helps to maintain scientific equipment, keeping a check on the supplies in the store, and preparing the chemicals for experiments.
C. Oh, a Lab. Assistant helps make sure that all the experiments are done properly.
What sort of student do you regard yourself as . . . did you enjoy studying while you were at school?
A. I wasn't the best student. I didn't really like study all that much, but I did it when I had to
B. I suppose I'm a reasonable student. I passed all my tests and enjoyed studying subjects that interested me.
C. I'm a really great student I didn't have to study much because I always seemed to get by without worrying too much about it.
What were your favourite subjects at school?
A. I liked Science-it was O.K. . . well, at least the bits I understood were O.K.
B. Maths and Science were my favourite subjects at school. I also enjoyed doing History.
C. I'm afraid that I only liked the ones I was good at. The others were so boring that I found them to be a thorough waste of my time.
Do you have any further plans for further study?
A. I hadn't really thought much about it . . .I don't know what courses I could do.
B. Well, I've thought about doing the part-time Chemistry Certificate course at Technical College. I think I would really benefit from doing that.
C. Well, if I had to do it I suppose I would, but now I ve finished school I'd much rather try to get my social life back into full swing again.
Suppose our company wanted you to attend an institution to further your skills.... How would you feel about this?
A. Attend a what?
B. If the course would help me improve my prospects for promotion and help me to be better at my job I would definitely do it.
C. Attend a course? When? I hope it would be in the day time? Would I get time off from work to attend it? I hope it's not at night-my social life would be ruined.
Have you ever had a job before?
A. No I haven't. I've never really been game enough to get one.
B. Yes. I have worked part-time at a take away food store-the one just round the corner. . .
C. No. I've really been too busy, what with all the study I've had to do to get a good result. . .
We have a lot of other applicants for this position. Why do you think that you deserve to get the job?
A. I can't think of any special reason-I suppose I'm no different from most other people.
B. Well, I've found out a lot about this type of work and my research suggests that I would be quite capable of doing the work involved. I also think that I would be able to handle any training course reasonably well.
C. I reckon I'd probably be the best applicant you're likely to get for the job.
Now, do you have any questions you'd like to ask me about the position?
A. No thank you. I don't think so.
B. Yes. Ms Martin, could you tell me what hours I'd have to work, and for whom I'd be working?
C. Yes. . . What's the pay like?
I think I have asked you everything I wanted to. Thank you for coming along to the interview.
A. Thank you Ms Martin. Goodbye.
B. Thank you. When will I know if I am successful?
C. Oh, think nothing of it. . . Could I see where I'll be working?
AN INTERVIEW DIALOGUE
Read through this outline of the responses of three applicants to the same questions asked of them in an interview.
Consider their answers carefully.
Good morning, my name is Ms Martin. You've applied for the Laboratory Assistant's position right?
A. Yes.
B. Yes Ms Martin, I have.
C. Yes Ms Martin. When I saw it advertised I thought it would really suit me.
Can you tell me why you replied to our advertisement?
A. I .... I 'm not really sure .... ahh ....
B. Well, I've always enjoyed science and felt that this position would offer me an opportunity to extend my skills in this area.
C. I think that I'd be really good at this kind of work. In fact I learn so fast that I'd be looking for promotion very shortly.
Do you know exactly what you would be doing as a Laboratory Assistant?
A. Well, I don't really know for sure, but I think it's got something to do with helping out the scientists in the laboratory hasn't it?
B. A Laboratory Assistant helps to maintain scientific equipment, keeping a check on the supplies in the store, and preparing the chemicals for experiments.
C. Oh, a Lab. Assistant helps make sure that all the experiments are done properly.
What sort of student do you regard yourself as . . . did you enjoy studying while you were at school?
A. I wasn't the best student. I didn't really like study all that much, but I did it when I had to
B. I suppose I'm a reasonable student. I passed all my tests and enjoyed studying subjects that interested me.
C. I'm a really great student I didn't have to study much because I always seemed to get by without worrying too much about it.
What were your favourite subjects at school?
A. I liked Science-it was O.K. . . well, at least the bits I understood were O.K.
B. Maths and Science were my favourite subjects at school. I also enjoyed doing History.
C. I'm afraid that I only liked the ones I was good at. The others were so boring that I found them to be a thorough waste of my time.
Do you have any further plans for further study?
A. I hadn't really thought much about it . . .I don't know what courses I could do.
B. Well, I've thought about doing the part-time Chemistry Certificate course at Technical College. I think I would really benefit from doing that.
C. Well, if I had to do it I suppose I would, but now I ve finished school I'd much rather try to get my social life back into full swing again.
Suppose our company wanted you to attend an institution to further your skills.... How would you feel about this?
A. Attend a what?
B. If the course would help me improve my prospects for promotion and help me to be better at my job I would definitely do it.
C. Attend a course? When? I hope it would be in the day time? Would I get time off from work to attend it? I hope it's not at night-my social life would be ruined.
Have you ever had a job before?
A. No I haven't. I've never really been game enough to get one.
B. Yes. I have worked part-time at a take away food store-the one just round the corner. . .
C. No. I've really been too busy, what with all the study I've had to do to get a good result. . .
We have a lot of other applicants for this position. Why do you think that you deserve to get the job?
A. I can't think of any special reason-I suppose I'm no different from most other people.
B. Well, I've found out a lot about this type of work and my research suggests that I would be quite capable of doing the work involved. I also think that I would be able to handle any training course reasonably well.
C. I reckon I'd probably be the best applicant you're likely to get for the job.
Now, do you have any questions you'd like to ask me about the position?
A. No thank you. I don't think so.
B. Yes. Ms Martin, could you tell me what hours I'd have to work, and for whom I'd be working?
C. Yes. . . What's the pay like?
I think I have asked you everything I wanted to. Thank you for coming along to the interview.
A. Thank you Ms Martin. Goodbye.
B. Thank you. When will I know if I am successful?
C. Oh, think nothing of it. . . Could I see where I'll be working?
Jumat, 12 November 2010
Application Letter
Cibinong, 13 November 2010
Subject: Job Application
Dear.,
Human Resources Manager
PT. Hand's Parmantindo
Jl. Bumi Raya Sentoda No. 5
Cibinong
Sincerely,
Bpk. Bambang Satrio, an assistant editor at PT. Hand's Parmantindo, inform me about the plan to develop the Ministry of Finance PT. Hand's Parmantindo.
In connection with this matter, let me ask myself (apply for a job) to join the development plan of PT. Hand's Parmantindo.
About myself, can I explain as follows:
Name: Muhammad
Place & date. born: Mojokerto, August 5, 1979
End of Education: Degree in Accounting UB
Address
: Perum mangga dua New 1, Block No.3 ZT, Mojokerto
Marital Status : Not married
Currently I am working at PT. Singo flamboyant Earth, as a staff accounting and taxation, with the main focus of work in the fields of finance and taxation.
For your consideration, I enclose:
1. Curriculum Vitae.
2. Photocopy of diploma S-1.
3. Photocopy of certificate courses / training.
4. Recent photograph.
I hope to be given a chance interview, and can explain more in depth about myself. As implied in the resume (curriculum vitae), I have the educational background, experience, potential and a hard worker.
So I have to say. Thank you for your attention.
Sincerely,
Muhammad
Subject: Job Application
Dear.,
Human Resources Manager
PT. Hand's Parmantindo
Jl. Bumi Raya Sentoda No. 5
Cibinong
Sincerely,
Bpk. Bambang Satrio, an assistant editor at PT. Hand's Parmantindo, inform me about the plan to develop the Ministry of Finance PT. Hand's Parmantindo.
In connection with this matter, let me ask myself (apply for a job) to join the development plan of PT. Hand's Parmantindo.
About myself, can I explain as follows:
Name: Muhammad
Place & date. born: Mojokerto, August 5, 1979
End of Education: Degree in Accounting UB
Address
: Perum mangga dua New 1, Block No.3 ZT, Mojokerto
Marital Status : Not married
Currently I am working at PT. Singo flamboyant Earth, as a staff accounting and taxation, with the main focus of work in the fields of finance and taxation.
For your consideration, I enclose:
1. Curriculum Vitae.
2. Photocopy of diploma S-1.
3. Photocopy of certificate courses / training.
4. Recent photograph.
I hope to be given a chance interview, and can explain more in depth about myself. As implied in the resume (curriculum vitae), I have the educational background, experience, potential and a hard worker.
So I have to say. Thank you for your attention.
Sincerely,
Muhammad
Curriculum Vitae
Curriculum Vitae
Personal Data:
Name: Muhammad
Sex : Male
Place, date of birth : Probolinggo, August 5, 1979
Citizenship: Indonesia
Marital status: Not married
Height, weight: 172 cm, 53 kg
Health: Very Good
Religion : Islam
Full address : Perum mango two New 1, Block No.3 ZT, mojokerto
Education
»Formal
1985 - 1991 SD Gajahmada, Mojokerto
1991 - 1994: SMP Negeri 1, Mojokerto
1994 - 1997: SMU Negeri 1 Sooko , Mojokerto
1997 - 2001: : Undergraduate Program (S-1) Accounting UB
»Non-Formal
1998 - 1999: Computer and Internet Courses in Puskom gilland Ganesha, Sidoarjo
1999 - 2002: English course at LBA gilland Ganesha, mojokerto
2004 - 2004 : Tax Course (Brevet A & B) in FAIUP, Jombang
Ability
1. Ability of Accounting and Administration (Book Printing & Calculation, Ledger, Petty Cash & Payroll Calculation, Inventory Controls, Updating Data Project, Teller, Salary Caldulation).
2. Tax System.
3. Ability Computer (MS Word, MS Excel, MS Power Point, MS Access, MS Outlook).
4. The ability of the Internet.
Work Experience
Working in PT. Earth flamboyant Singo, mojokerto
Period August 2001 - November 2010
Status: Employees Stay
Position: : Staff Accounting and Taxation
A brief description of work:
• Controlling the supply and purchase of office equipment.
• Helps to manufacture the company's financial statements
• Schedule a business meeting, internal meetings, and business travel.
• Doing business correspondence in Bahasa Indonesian and English (via internet or non internet).
• Conducting corporate tax calculation.
• Issuing and receiving invoices from suppliers.
• Helps to training new employees.
mojokerto, 13 November 2010
Muhammad
Personal Data:
Name: Muhammad
Sex : Male
Place, date of birth : Probolinggo, August 5, 1979
Citizenship: Indonesia
Marital status: Not married
Height, weight: 172 cm, 53 kg
Health: Very Good
Religion : Islam
Full address : Perum mango two New 1, Block No.3 ZT, mojokerto
Education
»Formal
1985 - 1991 SD Gajahmada, Mojokerto
1991 - 1994: SMP Negeri 1, Mojokerto
1994 - 1997: SMU Negeri 1 Sooko , Mojokerto
1997 - 2001: : Undergraduate Program (S-1) Accounting UB
»Non-Formal
1998 - 1999: Computer and Internet Courses in Puskom gilland Ganesha, Sidoarjo
1999 - 2002: English course at LBA gilland Ganesha, mojokerto
2004 - 2004 : Tax Course (Brevet A & B) in FAIUP, Jombang
Ability
1. Ability of Accounting and Administration (Book Printing & Calculation, Ledger, Petty Cash & Payroll Calculation, Inventory Controls, Updating Data Project, Teller, Salary Caldulation).
2. Tax System.
3. Ability Computer (MS Word, MS Excel, MS Power Point, MS Access, MS Outlook).
4. The ability of the Internet.
Work Experience
Working in PT. Earth flamboyant Singo, mojokerto
Period August 2001 - November 2010
Status: Employees Stay
Position: : Staff Accounting and Taxation
A brief description of work:
• Controlling the supply and purchase of office equipment.
• Helps to manufacture the company's financial statements
• Schedule a business meeting, internal meetings, and business travel.
• Doing business correspondence in Bahasa Indonesian and English (via internet or non internet).
• Conducting corporate tax calculation.
• Issuing and receiving invoices from suppliers.
• Helps to training new employees.
mojokerto, 13 November 2010
Muhammad
JOB VAGANCY
Job vacancy Garuda Indonesia (Persero)is the national airline of Indonesia
Garuda Indonesia (Persero)is the national airline of Indonesia. It is named after the mythical bird Garuda. It is headquartered at Soekarno-Hatta International Airport in Tangerang. In Indian Vedic tradition, Garuda is the carrier of the Hindu god Vishnu; a representation of Garuda appears in the coat of arms of Indonesia.
The airline is based in Jakarta at Soekarno-Hatta International Airport, and also has a hub at Ngurah Rai International Airport, Bali. The airline flies to a number of destinations in South-East,East Asia, the Middle East and Australia. It also previously flew to several destinations in Europe and North America. From June 2007 to July 2009, Garuda, along with all Indonesian airlines, was banned from flying to the EU. However, this ban has been lifted since July 2009.
Garuda Indonesia is listed as a 4-star airline by Skytrax, and is also listed among Skytrax's Quality Approved Airlines. It is wholly owned by the Indonesian Government and employs 6,285 staff (at March 2007)
We are seeking Rated Commercial Pilots for Boeing 737‐300/400/500 and Boeing 737‐800NG. Candidates must be Indonesian citizens who are fluent in English and of good character.
Operation Publication Analyst
Job Requirements:
* Male/ Female age max 28 years old
* Graduate S1 in Perpustakaan/Teknik Informatika from reputable university IPK min 3.00 scale 4
* Have 2 years experience in same position
* Having good communication skills in both English and Indonesia
* Good Computer literate with Ms. Excel, Ms. Word
* Strong analytical and strategic thinking
* Have excellent communication skill
* Based in Jakarta Raya - Cengkareng
Job Responsibilities:
* Gathering issue and about problem which gets bearing with changed and formative Operational Manual, one that covers External and Internal Manual
* Arranging solution and recommendation alternative suitably which gets bearing with Operation Publication's Manual
* Doing up date knowledge continually and systematics hits to process and methodology most now to things that gets bearing with Operation Manual
If you think you are the right candidate to join our team, please send your complete CV with recent photograph (4x6) and application letter to :
PT Garuda Indonesia (Persero)
Garuda City Center
Gedung Management Soekarno - Hatta International Airport
Jakarta 19120.
Garuda Indonesia (Persero)is the national airline of Indonesia. It is named after the mythical bird Garuda. It is headquartered at Soekarno-Hatta International Airport in Tangerang. In Indian Vedic tradition, Garuda is the carrier of the Hindu god Vishnu; a representation of Garuda appears in the coat of arms of Indonesia.
The airline is based in Jakarta at Soekarno-Hatta International Airport, and also has a hub at Ngurah Rai International Airport, Bali. The airline flies to a number of destinations in South-East,East Asia, the Middle East and Australia. It also previously flew to several destinations in Europe and North America. From June 2007 to July 2009, Garuda, along with all Indonesian airlines, was banned from flying to the EU. However, this ban has been lifted since July 2009.
Garuda Indonesia is listed as a 4-star airline by Skytrax, and is also listed among Skytrax's Quality Approved Airlines. It is wholly owned by the Indonesian Government and employs 6,285 staff (at March 2007)
We are seeking Rated Commercial Pilots for Boeing 737‐300/400/500 and Boeing 737‐800NG. Candidates must be Indonesian citizens who are fluent in English and of good character.
Operation Publication Analyst
Job Requirements:
* Male/ Female age max 28 years old
* Graduate S1 in Perpustakaan/Teknik Informatika from reputable university IPK min 3.00 scale 4
* Have 2 years experience in same position
* Having good communication skills in both English and Indonesia
* Good Computer literate with Ms. Excel, Ms. Word
* Strong analytical and strategic thinking
* Have excellent communication skill
* Based in Jakarta Raya - Cengkareng
Job Responsibilities:
* Gathering issue and about problem which gets bearing with changed and formative Operational Manual, one that covers External and Internal Manual
* Arranging solution and recommendation alternative suitably which gets bearing with Operation Publication's Manual
* Doing up date knowledge continually and systematics hits to process and methodology most now to things that gets bearing with Operation Manual
If you think you are the right candidate to join our team, please send your complete CV with recent photograph (4x6) and application letter to :
PT Garuda Indonesia (Persero)
Garuda City Center
Gedung Management Soekarno - Hatta International Airport
Jakarta 19120.
Kamis, 04 November 2010
tugas
pak ini alamat facebook saya : facebook.com/cliquers.geje
pak ini alamat YM saya : muhammadsmago@yahoo.com
pak ini alamat email saya : muhamzcliquerz@yahoo.com
pak ini alamat YM saya : muhammadsmago@yahoo.com
pak ini alamat email saya : muhamzcliquerz@yahoo.com
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