Former Teacher and Former Parent

Teachers, Parents, Students, Education, Former

There's no such thing as a former teacher, just as there's no such thing as a former parent. A teacher remains a teacher, even when their students have grown up and left school. 

A parent remains a parent , even if their child is married and independent. Both are callings in life, not statuses to be easily abandoned.  

Educational philosophers assert that teachers are moral figures . John Dewey called education a social process that shapes character.

Confucius emphasized that respect for teachers is equal to respect for parents . Developmental psychologists see teachers as secondary attachment figures, from whom children learn trust and identity. Poets describe teachers as lamps, and parents as roots.  

However, behind the beautiful theory, reality often speaks with bitter tones. What in philosophy is called a role model, in psychology a bond, and in literature a lamp, sometimes changes its face in the real classroom.

This is where the paradox arises: the figure who should be respected as a second parent is often questioned legally.  

Why Are Teachers Criminalized?

The phenomenon of teacher criminalization arises from several layers:  

• Misunderstood discipline: Harsh reprimands are perceived as violence.  
• Legal awareness is increasing: Parents are quick to report to the police without school mediation.  
• Lack of legal protection: Teachers are easily prosecuted even if their intention is to educate.  
• Social and media pressure: Cases quickly go viral, stigma arises before the legal process can begin.  
• Communication conflict: The dialogue between teachers–parents–students is often fragile.  

This paradox becomes even more acute when we realize: there is no such thing as a “ former parent. ” Parents can be wrong, they can make mistakes, but they are still parents. Likewise, teachers: they can be wrong, they can be tired, but they are still teachers.

Criminalizing teachers is the same as criminalizing parents at home.  

Teacher's Inner Wounds

Once-respected teachers now feel threatened. Those who reprimand with the intention of educating can end up in the police station. 

Those who maintain discipline can be accused of violating children's rights. The pain is real, slowly eroding their morale.  

When the classroom becomes an arena of suspicion, rather than a place where trust grows, the learning relationship changes: teachers become self-limiting, students lose support, parents lose partners .

At this point, we must ask: what do we want to protect—our ego, our image, or our child's future?  

A Way Out That Can Be Pioneered

This phenomenon must not be allowed to continue. Solutions can be found by:  

• Legal protection for teachers.  
• Mediation mechanisms in schools.  
• Healthy communication between teachers, students, parents.  
• Participatory education paradigm.  

Ki Hajar Dewantara emphasized: “ Ing ngarso sung tulodo, ing madyo mangun karso, tut wuri handayani.” 

Teachers are role models at the forefront, driving forces in the middle, and driving forces behind. Tan Malaka wrote: " The goal of education is to sharpen intelligence, strengthen willpower, and refine feelings."

If teachers are criminalized, how can this noble goal be achieved?  

Let's be honest: if teachers continue to be treated as suspects, the future of children will be dark.

If teachers lose their authority, education loses its spirit. If teachers are no longer protected, the nation loses its light.  

This agitation is not to fight against students or parents, but to raise collective awareness.

Teachers are not enemies. Teachers are not perpetrators. Teachers are partners, lights, second parents. 

There is no such thing as a “ former teacher ” just as there is no such thing as a “former parent.” Both are callings in life that must be respected.  

Imagine a little child coming home from school, bringing a story about his teacher who was patient, guided with a smile, and reprimanded with love.

Imagine a teacher looking at his students with eyes full of confidence, as if to say: “ I look after your future, even though the world sometimes doesn't look after me.”  

Teachers are lamps. If the lamp is extinguished by accusations and criminalization, then the future of our children will be dark. But if we protect teachers, the light of education will continue to illuminate the path of the nation.  

And in the end, the relationship between teacher, student, and parent is a simple love story: a love that is sometimes full of wounds, but always tries to grow.

Like a flower blooming in the midst of a storm, teachers remain standing, continue teaching, continue loving. Because behind every lesson lies an eternal romance: the romance between knowledge, love, and the future.  

Blog : Charapay

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The Architecture of Love in a Child’s Growth

Every child walks along the edge of a river called childhood. Across that river lies a future they cannot yet fully imagine—sometimes bright, sometimes mysterious. The river may flow gently or rush fiercely, yet it is always too wide for them to leap across alone. Here, love appears—not as a luxury, not as a gift, but as a bridge that enables a child to cross safely.

This bridge isn’t built in a day. It grows from small gestures: presence, patience, warm embraces, attentive ears, and hearts that are willing to understand. A single plank is laid each day—spiritual, physical, mental, and moral—until one day it becomes a sturdy path. This bridge doesn’t only help children reach their future; it brings the future closer to them.

In the end, love is the quietest yet most enduring construction in the entire world of education.

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🌿 Love as a Spiritual Bridge

A child’s spirituality is the softest space within them—easily cracked, yet just as easily nurtured when touched with warmth. In a world that grows louder and faster, a child often loses the room to breathe, to listen to their own heart, to believe they are held by something greater than routine.

Love in the spiritual realm isn’t just ritual. It lives in:

• simple bedtime prayers,
• stories whispered gently,
• sincere smiles when they show kindness,
• reminders that God is never far, even when life feels chaotic.

Here, spirituality becomes a bridge that carries a child toward inner calmness. Every small act of sincerity becomes a plank that supports their steps. With this bridge, a child learns to see life not merely as a battlefield but as a garden where hope is grown.

A spirituality rooted in love gives children a foundation: that they are enough, they are valued, and they are always cared for.

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🌱 Love as a Physical Bridge

The body is the first home a child ever owns. Yet not all children are taught how to love that home. A healthy body becomes the base for a clear mind and a resilient heart.

Love in the physical realm appears in concrete acts:

• colorful and nutritious meals,
• letting children run freely without fear,
• ensuring they rest well,
• protecting them from excessive routines,
• letting their bodies touch sunlight, soil, rain, and wind.

In a digital age where screens easily trap children for hours, the physical bridge becomes even more essential. Its planks are built from the care that keeps their natural rhythms aligned with nature.

As they cross this bridge, children learn that the body is not just a vessel—it is a companion. They learn to listen to it, respect its boundaries, and appreciate its strength.

A body nurtured with love creates children who are flexible, strong, steady, and prepared for the world.

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🌸 Love as a Mental Bridge

There is no storm more silent than the storm brewing inside a child’s mind. They may laugh loudly and run happily, yet behind it all lies fear, embarrassment, or the sting of a failure they hide.

Love in the mental realm becomes a bridge stretched over the valley of doubt. Its pillars are made of:

• safe spaces to make mistakes,
• second chances,
• comforting embraces,
• words that don’t belittle,
• guidance without coercion.

Here, children learn a simple truth—often lost amid pressure for grades and achievements—that failure is not the end.

As they walk on this mental bridge, something grows quietly within them. They discover that courage is not born from fearlessness but from knowing there is a place to return to when they stumble.

A mind nurtured with love shapes children who weather storms well—those who do not crumble under pressure, who do not drown in criticism, and who see themselves as beings who are continuously becoming.

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🌺 Love as a Moral and Character Bridge

Character is the fruit of a long journey. It doesn’t emerge all at once; it is refined through thousands of small experiences. Love becomes the most consistent teacher in shaping character.

A character grown from love does not arise from fear of punishment but from understanding that every action holds meaning. This bridge stands strong because it is built from:

• consistent role modeling,
• boundaries that protect rather than restrict,
• gentleness that nurtures empathy,
• encouragement that makes responsibility feel like honor, not burden.

Upon this moral bridge, children learn to stand upright. They learn about themselves, about others, and about the world. They grow into individuals who are not only intelligent but also compassionate; not only strong but also wise.

When they become adults, the character shaped by love turns them into a calming presence wherever they go.

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🌞 Closing Narrative: When All Bridges Unite

When spirituality, physical health, mental resilience, and character come together, we find a bridge that not only connects childhood to the future but also ties a child’s world to the world of adults.

Love emerges as the chief architect—not because it always knows the perfect method, but because it always shows up, always tries, and always offers another chance.

Love is not merely a foundation.

Not simply a root.

Not just a light or a pair of wings.

It is a bridge—a construction that allows a child to step into life with meaning and confidence.

“Love is a bridge—

A bridge that guides children across the currents of life,

A bridge that ignites courage,

A bridge that turns their journey into a story worth remembering.”

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Menguak Misteri Kriminalisasi Bekasi: Pola Tersembunyi, Peta Luka Sosial, dan Urbanisasi yang Mengguncang

Bekasi, kota yang tumbuh pesat di pinggiran Jakarta, kini menghadapi sorotan tajam. 

Bukan hanya soal urbanisasi yang melahirkan kawasan industri dan perumahan padat, tetapi juga fenomena kriminalisasi Bekasi yang semakin kompleks. Dari jalanan hingga ruang digital, dari buruh kontrak hingga pedagang kecil, kriminalisasi hadir sebagai wajah lain dari modernisasi kota.  

Artikel ini mencoba menguak misteri tersebut: bagaimana pola kriminalisasi terbentuk, bagaimana peta kriminalisasi menyebar, dan bagaimana urbanisasi Bekasi melahirkan luka sosial yang mendalam.  

Pola Kriminalisasi: Dari Jalanan ke Ruang Digital

Kriminalisasi di Bekasi tidak lagi sekadar kasus individu. Ia membentuk pola kriminalisasi yang berulang:  

• Penertiban pedagang kecil di jalanan yang sering berujung pada konflik.  
• Buruh kontrak di kawasan industri yang rentan dikriminalisasi ketika menuntut hak.  
• Warga perumahan padat yang terjebak dalam aturan ketat tanpa ruang negosiasi.  
• Aktivitas di ruang digital yang diawasi, menimbulkan rasa takut dan keterasingan.  
• Pola ini menunjukkan bahwa kriminalisasi bukan sekadar tindakan hukum, melainkan mekanisme sosial yang menekan kelompok rentan.  

Peta Kriminalisasi: Luka yang Menyebar

Jika kita menyusun peta kriminalisasi, terlihat jelas bahwa Bekasi memiliki titik-titik rawan:  

• Kawasan industri: buruh kontrak dan serikat pekerja.  
• Perumahan padat: warga miskin kota yang sering jadi target penertiban.  
• Ruang publik: pedagang kecil, komunitas jalanan, dan anak muda.  
• Ruang digital: ekspresi warga yang dibatasi oleh regulasi dan stigma.  

Peta ini bukan sekadar geografi, melainkan cermin dari luka sosial yang terus melebar. Luka itu hadir dalam bentuk ketidakadilan, rasa takut, dan hilangnya solidaritas.  

Urbanisasi Bekasi: Antara Harapan dan Luka

Urbanisasi Bekasi membawa wajah ganda. Di satu sisi, ia membuka peluang ekonomi, perumahan, dan akses modernitas. Di sisi lain, ia melahirkan ketimpangan yang menjadi lahan subur kriminalisasi.  

• Urbanisasi menciptakan ruang padat yang mudah dikontrol.  
• Urbanisasi melahirkan kelas pekerja kontrak yang rentan.  
• Urbanisasi mempersempit ruang publik, menyingkirkan pedagang kecil.  

Akibatnya, urbanisasi bukan hanya pembangunan fisik, tetapi juga pembangunan luka.  

Luka Sosial: Bekasi dalam Bayang-Bayang

Luka sosial di Bekasi tampak nyata:  

• Buruh yang kehilangan hak.  
• Pedagang kecil yang kehilangan ruang.  
• Warga miskin kota yang kehilangan suara.  
• Anak muda yang kehilangan kebebasan berekspresi.  

Luka ini bukan sekadar statistik, melainkan pengalaman sehari-hari yang membentuk identitas kota.  

Harapan: Membaca, Menyusun, dan Menyembuhkan

Meski kriminalisasi tampak menggurita, ada harapan. Harapan itu lahir dari:  

• Solidaritas warga yang masih hidup.  
• Gerakan sosial yang menolak ketidakadilan.  
• Media alternatif yang berani bersuara.  
• Refleksi kolektif yang mengajak kita membaca pola, menyusun peta, dan menyembuhkan luka.  

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Presiden Prabowo Anugerahkan Gelar Pahlawan Nasional Kepada Marsinah, Simbol Perjuangan Buruh Perempuan

Presiden Prabowo Anugerahkan Gelar Pahlawan Nasional Kepada Marsinah, Simbol Perjuangan Buruh Perempuan

Akhirnya, Pengakuan Itu Datang

Setelah 32 tahun, nama Marsinah dipanggil di Istana Negara. Presiden Prabowo Subianto menganugerahkan gelar Pahlawan Nasional kepada buruh perempuan yang menjadi simbol keberanian melawan ketidakadilan di era Orde Baru.

“Perjuangan Marsinah adalah perjuangan seluruh rakyat kecil Indonesia. Ia tidak memegang senjata, tapi keberaniannya mempertahankan keadilan adalah bentuk tertinggi dari kepahlawanan,” ujar Presiden Prabowo.

Ahli warisnya, Marsini, menggenggam foto Marsinah muda. “Akhirnya negara datang, Nak,” katanya lirih.

Perempuan Kecil dari Nglundo

Marsinah lahir di Desa Nglundo, Nganjuk, Jawa Timur. Ia bekerja di pabrik jam tangan PT Catur Putra Surya (CPS) di Porong, Sidoarjo, dikenal cerdas, rajin, dan berani bersuara. Rekan-rekannya memanggilnya “Si Kecil yang Lantang” karena memimpin diskusi hak upah dan kondisi kerja.

Aksi Mogok dan Hilangnya Marsinah

Awal Mei 1993, buruh PT CPS menggelar mogok menuntut penerapan upah minimum. Perusahaan memecat 13 buruh. Marsinah menuntut kepatuhan hukum dan membela rekan-rekannya.

Marsinah hilang pada 5 Mei, jasadnya ditemukan beberapa hari kemudian di hutan Wilangan, Nganjuk. Visum menunjukkan luka-luka dan indikasi penyiksaan. Kasusnya mengguncang publik, namun pelaku pembunuhan tidak pernah terungkap.

Dari Korban Menjadi Simbol Perlawanan

Kematian Marsinah menjadi titik balik sejarah gerakan buruh di Indonesia. Setiap 8 Mei, ribuan pekerja memperingati “Hari Marsinah” untuk mengenang keberaniannya.

“Dia buruh, perempuan, dan miskin — tapi dia tidak takut menegakkan kebenaran. Itulah esensi seorang pahlawan,” kata Lilis Hartati, Ketua KSBSI Jawa Timur.

Pengakuan dari Negara

Melalui Keputusan Presiden Nomor 116/TK/Tahun 2025, Marsinah resmi dianugerahi gelar Pahlawan Nasional, satu dari sepuluh tokoh penerima tahun ini, bersama KH Abdurrahman Wahid dan Soeharto.

Menteri Sosial menyampaikan bahwa pemberian gelar ini mengakui perjuangan sosial yang memperluas makna kepahlawanan: “Pahlawan bukan hanya mereka yang bertempur di medan perang, tetapi juga mereka yang berani melawan ketidakadilan.”

Marsinah dalam Ingatan Rakyat

Nama Marsinah kini tercatat di buku sejarah bangsa. Bagi kaum buruh, ia sudah lama menjadi pahlawan. Di Sidoarjo, mural wajah Marsinah bertuliskan “Hidup Adalah Perjuangan” dicat ulang oleh buruh perempuan.

“Negara boleh menunda, tapi keadilan akhirnya datang juga,” ujar seorang buruh muda yang menyalakan lilin di depan mural.

Marsinah telah tiada, tapi suaranya tetap hidup — di setiap pabrik, di setiap meja makan pekerja, dan di setiap hati yang percaya bahwa keadilan layak diperjuangkan. Hari ini, negara menunduk hormat. Marsinah bukan lagi hanya simbol perlawanan; ia kini pahlawan bangsa.

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The Art of Letting Go — A Journey Through Love, Loss, and Inner Peace

The Art of Letting Go — A Journey Through Love, Loss, and Inner Peace

There are moments in life when silence teaches us more than words ever could. In those pauses between joy and sorrow, we begin to understand what ikhlas — or sincere acceptance — truly means. It is not surrender, nor is it defeat. It is the quiet strength of the heart learning to love without possession and to lose without despair.

The “Ikhlas and the Journey of the Heart” series from Jingga News captures this subtle, tender movement of the soul. It is not a story told in grand gestures, but in whispers — in the fragile spaces where love meets patience, and loss becomes a teacher rather than a wound. Each chapter flows gently into the next, forming an emotional arc that leads readers from the ache of letting go to the courage of beginning again.

The series reveals that acceptance is not the end of feeling, but the beginning of wisdom. To be ikhlas is to hold pain without bitterness, to allow love to exist without control, and to see beauty in impermanence. Like sunlight filtering through old curtains, its warmth is quiet yet unmistakable. Through love that softens rather than binds, and through loss that refines rather than breaks, the heart rediscovers its rhythm.

Beyond romance, these writings reflect something deeper — the human search for balance. They remind us that growth often happens in silence, away from applause, and that tenderness is a form of courage. The words move with the calm assurance of someone who has walked through storms and learned that peace is not the absence of pain, but the presence of clarity.

Every loss leaves a trace of light; every wound, a doorway back to the self. The series reminds readers that love is not only about staying, but also about allowing. To love is to witness someone’s becoming, not to hold them still. And to be ikhlas is to return to oneself with a heart still capable of wonder, no matter how much has been broken.

In an age that glorifies speed and noise, Ikhlas and the Journey of the Heart feels like an act of quiet resistance. It invites us to slow down, breathe, and listen to the language of gentleness — the kind that does not demand attention but transforms those who pay attention. It tells us that healing is not a race, and that the heart, when treated kindly, always finds its way home. 

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Cultural Preservation in Inter-Ethnic Marriages in Indonesia: Social, Legal, Communicative, and Philosophical Perspectives

Cultural Preservation in Inter-Ethnic Marriages in Indonesia: Social, Legal, Communicative, and Philosophical Perspectives

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Abstract

Indonesia is a country of extraordinary ethnic diversity, home to over 1,300 ethnic groups. Inter-ethnic marriage is a social phenomenon that not only reflects social dynamics but also presents challenges in preserving the cultural identity of each ethnic group. This paper argues that cultural preservation in inter-ethnic marriages is not accidental, but rather the result of structured social and legal mechanisms, cultural acculturation, cross-cultural communication, conflict adaptation, and local philosophical values. This study employs a qualitative approach, including literature review and case studies, to examine social interactions, customary law practices, and philosophical values that influence cultural continuity. The findings indicate that inter-ethnic marriage can serve as a means of cultural revitalisation rather than a threat, through the integration of customary law, communication strategies, adaptation of kinship systems, and philosophical values such as Tri Hita Karana, Toraja principles, and Sunda Wiwitan.

Keywords: inter-ethnic marriage, customary law, cultural acculturation, cross-cultural communication, philosophical anthropology.

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Introduction

Indonesia is renowned for its rich ethnic and cultural diversity. Data from the Central Bureau of Statistics (BPS, 2023) records over 1,300 ethnic groups, each with distinct customs, traditions, and kinship systems. Modernisation and social mobility have increased the frequency of inter-ethnic marriages, posing challenges for maintaining cultural heritage.

This phenomenon is significant because inter-ethnic marriages not only represent personal bonds but also embody social, legal, and cultural dynamics. This study emphasises how social and legal mechanisms, cultural acculturation, communication strategies, conflict resolution, and local philosophical values contribute to the preservation of culture in inter-ethnic marital contexts.

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Literature Review

1. Anthropological and Sociological Studies
   Koentjaraningrat (2000) highlights the patrilineal kinship system in Javanese culture, whereas Taufik Abdullah (1966) discusses the matrilineal system of the Minangkabau, illustrating potential challenges in cross-ethnic marriages. Geertz (1960) also underscores the role of social and religious values in Javanese marriage practices.

2. Legal Studies
   Indonesian Law No. 1 of 1974 on Marriage recognises the existence of customary law and provides formal legitimacy for customary practices, including marriage ceremonies. Article 66 specifies that marriages conducted according to religious or customary law are valid as long as they do not contravene higher legislation.

3. Philosophical and Cultural Studies
   Local Indonesian philosophies, such as Tri Hita Karana in Bali, the bilateral principles of the Toraja, and Sunda Wiwitan, emphasise harmony between humans and God, humans and fellow humans, and humans and nature, as well as values such as compassion, civility, and social cohesion. These philosophies underpin cultural continuity in inter-ethnic marriages (Wellenkamp, 1988; Saputra, 2023).

4. Cultural Acculturation and Cross-Cultural Communication
   Research indicates that inter-ethnic marriages often lead to cultural acculturation, where elements of both cultures are combined, such as the integration of Javanese slametan ceremonies with Lembak traditional rituals. Bahasa Indonesia and local languages serve as effective communication tools, facilitating cultural understanding without erasing the original identities (Gusmalya, 2024; Sembiring & Christina, 2017).

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Discussion

1. The Role of Customary Law

Customary law serves as an unwritten social framework guiding marital practices. In inter-ethnic marriages, one or both parties’ customary law often directs ceremonial proceedings, such as the Javanese siraman and midodareni, or Minangkabau sireh pinang. Legal recognition of customary law under the Marriage Law ensures these traditions are preserved, illustrating synergy between national legislation and local wisdom.

2. Cultural Acculturation

Inter-ethnic marriages frequently generate acculturation, creating new cultural forms through negotiation and compromise. For instance, Javanese slametan can be combined with Lembak traditions, demonstrating the dynamic nature of cultural identity through social interaction.

3. Conflict and Kinship Adaptation

Differences in kinship systems—such as patrilineal versus matrilineal—may trigger tension. Resolution relies on open communication and family consensus regarding the inheritance of titles or lineage, exemplifying flexible social negotiation.

4. Cross-Cultural Communication

Effective communication is key to bridging cultural differences. Case studies in Karawang show that the use of local languages helps preserve oral traditions and cultural values while facilitating cross-ethnic understanding.

5. Philosophical Perspectives

From a philosophical standpoint, inter-ethnic marriage embodies the moral and ethical values embedded in each culture. In Toraja society, bilateral kinship allows social mobility through marriage, indicating that marriage is not merely a personal bond but a vehicle for cultural and social preservation (Wellenkamp, 1988). In Sunda Wiwitan, principles such as compassion, civility, and communal ethics serve as normative foundations for marital practices, reinforcing cultural continuity.

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Conclusion

Inter-ethnic marriage in Indonesia enriches rather than diminishes cultural diversity. Customary law, creative acculturation, cross-cultural communication, conflict adaptation, and local philosophical values collectively sustain cultural heritage. Cultural identity is dynamic, and inter-ethnic marriages should be viewed as instruments of cultural revitalisation rather than threats. Future research could explore the influence of technology and social media on inter-ethnic marriage dynamics in the modern era.

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References

1. Abdullah, T. (1966). Adat and Islam: An Examination of Conflict in Minangkabau. Indonesia, 2, 1–24. https://www.jstor.org/stable/3350753

2. Geertz, C. (1960). The Religion of Java. The Free Press.

3. Koentjaraningrat. (2000). Kebudayaan Jawa. Balai Pustaka.

4. Indonesian Law No. 1 of 1974 on Marriage. https://peraturan.bpk.go.id/Download/36382/UU%20Nomor%201%20Tahun%201974.pdf

5. Sembiring, S., & Christina, R. (2017). Customary Marriage Practices among the Anak Dalam Tribe. Notarius, 11(1), 1–10. https://ejournal.undip.ac.id/index.php/notarius/article/download/62808/pdf

6. Gusmalya, G. (2024). Cross-Cultural Communication in the Process of Cultural Acculturation: A Case Study of the Tapanuli and Minangkabau Tribes in Tapus Village, Pasaman Regency. https://rama.unimal.ac.id/id/eprint/7683/

7. Wellenkamp, J. C. (1988). Order and Disorder in Toraja Thought and Ritual. Ethnology, 27(3), 215–229. https://www.jstor.org/stable/3773101

8. Saputra, R. (2023). Governance Frameworks and Cultural Preservation in Indonesia: Balancing Policy and Heritage. Journal of Education and Community Service, 3(1), 1–15. https://www.ejecs.org/index.php/JECS/article/view/2145

9. Wikipedia contributors. (2025). Tri Hita Karana. https://en.wikipedia.org/wiki/Tri_Hita_Karana

10. Wikipedia contributors. (2025). Torajan people. https://en.wikipedia.org/wiki/Torajan_people

11. Wikipedia contributors. (2025). Sunda Wiwitan. https://en.wikipedia.org/wiki/Sunda_Wiwitan

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War Dances in the Nusantara: A Symbolic Dialectic between Aggression and Harmony

War Dances in the Nusantara: A Symbolic Dialectic between Aggression and Harmony

Abstract

Indonesia, a nation celebrated for its immense ethnic and cultural diversity, is often characterised by collective values such as musyawarah mufakat (deliberation and consensus) and gotong royong (mutual cooperation). Yet, amidst this peaceful ethos, the phenomenon of war dances appears almost universally among its various ethnic groups. This article examines the paradox through the lens of cultural anthropology and Nusantara philosophy, arguing that war dances are not mere glorifications of violence but rather symbolic rituals that transmute aggressive energy into artistic expression. The analysis demonstrates that war dances serve as social mechanisms for cultivating courage, reinforcing communal identity, and maintaining cosmic balance. They embody a philosophical principle that perceives power and peace not as antagonistic, but as complementary poles. Thus, war dances represent a sublimative dialectic, where destructive potential is transformed into constructive cultural force, affirming that genuine peace is not the absence of conflict, but the ability to manage it ethically and aesthetically.

Keywords: war dance, Nusantara culture, philosophy of culture, symbolism, dialectic

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1. Introduction

Indonesia, an archipelago with thousands of islands and hundreds of ethnic groups, possesses an inexhaustible cultural repertoire. From Sabang to Merauke, performing arts reflect values deeply cherished within society. A striking phenomenon is the universality of war dances in various traditions, such as Cakalele (Maluku), Kabasaran (Minahasa), Perang Pandan (Bali), and Kancet Papatai (Dayak Kenyah). With their energetic movements, traditional weaponry, and rhythmic musical accompaniment, these dances foreground the seemingly aggressive dimension of society. This contrasts sharply with the prevailing image of Indonesian communities as advocates of consensus and hospitality.

The paradox provokes a crucial question: how can a culture oriented towards harmony preserve symbolic representations of warfare?

This paper seeks to probe the meaning behind war dances, moving beyond superficial interpretation. Through the framework of cultural anthropology, their social functions will be examined. Then, drawing on Nusantara philosophy, the symbolic and ethical dimensions will be explored. The central argument is that war dances constitute a dialectical manifestation in which aggression is converted into creative energy that sustains identity and communal balance.

2. Discussion

2.1 War Dances as Social Institutions and Rituals

From an anthropological standpoint, war dances are not merely performances but social institutions with both manifest and latent functions.

• Martial Education and Collective Ethos. In many traditional societies, war dances functioned as training arenas for both physical prowess and psychological resilience. They constitute a simulation space in which youth internalise courage, discipline, and—most crucially—communal solidarity. The ethos instilled is that individual bravery must ultimately serve the dignity and protection of the collective.¹

• Symbolic and Cosmic Ritual. War dances are often performed during important rituals, such as harvest ceremonies or the welcoming of honoured guests. Here, the dance transcends mere representations of violence; it becomes a symbolic endeavour to preserve cosmic harmony—the balance between humans, nature, and ancestors. Aggressive gestures are not acts of destruction but protective rites to repel malevolent forces or invoke ancestral blessings.²

• Markers of Identity and Communal Boundaries. As Clifford Geertz argued in his study of the Balinese cockfight, cultural practices constitute “texts” to be read.³ Likewise, war dances function as identity-texts: cultural banners distinguishing one group from another, while simultaneously reaffirming internal cohesion. To dance collectively is to reaffirm the community’s existence, unity, and uniqueness amidst diversity.

2.2 Philosophical Dimensions: The Dialectic of Aggression and Harmony

At the level of cultural philosophy, war dances articulate a profound understanding of life beyond binary logic (peace/war, good/evil). Nusantara thought, grounded in the principle of balance, sees both poles as mutually necessary.

• Principles of Balance (Rwa Bhineda and Tri Hita Karana). Concepts such as rwa bhineda (the coexistence of opposites) from Javanese thought, and tri hita karana (threefold harmony: human, nature, divine) from Balinese cosmology, demonstrate that peace is not the absence of tension but the ability to harmonise opposing forces. War dances embody these principles physically: aggression is not abolished but channelled and disciplined into rhythmic, collective movements.⁴

• Sublimation of Violence into Aesthetics. Following Pierre Bourdieu’s notion of symbolic violence, war dances constitute sublimation: a process whereby destructive energy is transformed into forms socially and aesthetically acceptable.⁵ Real violence (warfare) is displaced onto the stage, where performance becomes a medium for discharging social tensions without bloodshed.

• Deliberation of the Body. If musyawarah mufakat is a dialogue articulated in words, war dances may be read as “bodily deliberation.” Each movement, rhythm, and formation embodies non-verbal communication affirming shared purpose. The synchrony of movement symbolises consensus: that power must be exercised to preserve harmony rather than to destroy it.

3. Conclusion

The phenomenon of war dances across Indonesian ethnic groups demonstrates that Nusantara culture does not perceive war and peace as absolute opposites. Rather, they are conceived as dialectical complements within a philosophical framework that envisions life as an order to be carefully balanced.

War dances serve as social rituals cultivating courage, fostering communal solidarity, and sustaining identity amidst change. They constitute a beautiful paradox: societies that cherish peace yet acknowledge the necessity of readiness to defend dignity and honour. Ultimately, war dances epitomise sublimative symbolism—a way of transmuting destructive potential into creative cultural energy that consolidates communal life. This is the profound philosophical legacy of the Nusantara: making art a channel for the management of power, and deliberation the path towards harmony.

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Footnotes

¹ Koentjaraningrat, Pengantar Ilmu Antropologi (Jakarta: Rineka Cipta, 2009), 115.

² William A. Haviland, Antropologi, trans. R.G. Kartakusuma (Jakarta: Erlangga, 1999), 87.

³ Clifford Geertz, The Interpretation of Cultures: Selected Essays (New York: Basic Books, 1973), 448.

⁴ Franz Magnis-Suseno, Etika Jawa: Sebuah Analisa Falsafi tentang Kebijaksanaan Hidup Jawa (Jakarta: Gramedia, 1984), 45.

⁵ Pierre Bourdieu, Language and Symbolic Power, ed. John B. Thompson, trans. Gino Raymond and Matthew Adamson (Cambridge: Harvard University Press, 1991), 163.

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References

• Bourdieu, Pierre. Language and Symbolic Power. Edited by John B. Thompson, translated by Gino Raymond and Matthew Adamson. Cambridge: Harvard University Press, 1991.
• Geertz, Clifford. The Interpretation of Cultures: Selected Essays. New York: Basic Books, 1973.
• Haviland, William A. Antropologi. Translated by R.G. Kartakusuma. Jakarta: Erlangga, 1999.
• Koentjaraningrat. Pengantar Ilmu Antropologi. Jakarta: Rineka Cipta, 2009.
• Magnis-Suseno, Franz. Etika Jawa: Sebuah Analisa Falsafi tentang Kebijaksanaan Hidup Jawa. Jakarta: Gramedia, 1984.
• Pigeaud, Th. G. Th. Literature of Java. The Hague: Martinus Nijhoff, 1967.
• Sztompka, Piotr. The Sociology of Social Change. Oxford: Blackwell, 1993.

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Unity in Diversity: A Philosophical Framework for Indonesia’s Cohesion

Unity in Diversity: A Philosophical Framework for Indonesia’s Cohesion

Abstract

This paper examines the philosophical foundations underpinning Indonesia’s national unity amidst profound cultural, ethnic, and linguistic plurality. Through the lens of cultural philosophy, three interrelated dimensions are explored: (1) ontological pluralism as the basis of coexistence, (2) a dialogical epistemology that perceives difference as a source of enrichment, and (3) an axiological framework rooted in gotong royong (mutual cooperation) as a moral adhesive. The analysis integrates both theoretical perspectives and socio-cultural realities, highlighting how multiple identities, cultural interaction, and the critical awareness of hegemonic tendencies shape the dynamic nature of Indonesian unity. The study concludes that unity is not a static end-state but an existential project that must be continuously renewed through inclusive dialogue, ethical solidarity, and the recognition of diversity as an intrinsic national asset.

Keywords: Indonesian unity, ontological pluralism, dialogical epistemology, cultural axiology, gotong royong, multiple identities, cultural hegemony

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1. Introduction

Indonesia, as an archipelagic nation, embodies a profound degree of cultural and ethnic diversity. The philosophical question of how such diversity can coexist in unity is neither merely political nor administrative; it is an inquiry into the very foundations of existence, knowledge, and values within the national framework. This paper analyses Indonesian unity through the perspective of cultural philosophy, proposing that the interplay between ontological pluralism, epistemological inclusivity, and axiological solidarity forms the bedrock of enduring cohesion.

2. Ontological Pluralism and the Epistemology of Togetherness

Ontological pluralism recognises the legitimacy of multiple forms of being, affirming that diversity is intrinsic rather than peripheral to the nation’s existence. From this foundation arises an epistemology of togetherness, whereby difference is perceived not as a threat but as a source of collective knowledge.

The principle of musyawarah mufakat (deliberation leading to consensus) serves as a paradigmatic expression of this epistemology. It reflects the conviction that truth or optimal solutions emerge from inclusive dialogue rather than unilateral imposition. This aligns with Jürgen Habermas’s theory of dialogic communication, in which discourse aims at mutual understanding (Verständigung) rather than domination (Herrschaft).

3. Axiology of Unity: From Principles to Praxis

If ontology addresses “what exists” and epistemology considers “how we know”, then axiology concerns “what we value”. The axiology of gotong royong, literally “carrying together”, transcends ethnic boundaries to serve as a trans-cultural ethical value.

As a moral adhesive, gotong royong manifests in various local traditions: mapalus (Minahasa), sambatan (Javanese), and manunggal (Sundanese). This principle asserts that individual welfare cannot be separated from collective welfare, and that social challenges must be confronted collectively. In this way, gotong royong functions as the ethical bedrock of social solidarity, ensuring community resilience and cohesion in a pluralistic society.

4. Dynamics of Unity: Multiple Identities and Cultural Hegemony

Unity in Indonesia is also characterised by multiple identities—wherein individuals retain local affiliations (e.g., Batak, Bugis, Javanese) while simultaneously embracing a national identity. This dual belonging is mediated by shared symbols such as the Indonesian language, national anthem, and flag, which reinforce a sense of common belonging without erasing local distinctiveness.

However, unity is not free from philosophical challenges, particularly the threat of cultural hegemony. Although the ideal is cultural equality, in practice majority cultures or those with greater access to power may dominate. Cultural philosophy demands critical awareness of these tendencies to ensure that unity does not devolve into assimilation or domination. In this light, the national motto Bhinneka Tunggal Ika (“Unity in Diversity”) is a metaphysical assertion that unity does not imply uniformity; rather, it thrives on the recognition and respect of the uniqueness of each constituent element.

5. Conclusion

From the standpoint of cultural philosophy, Indonesian unity is best understood as an existential project in perpetual construction. Its endurance depends upon:

1. Ontological recognition of diversity as a fundamental reality.
2. Dialogical epistemology that regards difference as an epistemic resource.
3. Axiological commitment to gotong royong as a moral adhesive.

In the face of contemporary challenges—such as globalisation, identity politics, and structural inequalities—maintaining unity requires sustained philosophical reflection and practical action. Unity must not be reduced to a formal institutional arrangement but must remain a living, evolving collective consciousness rooted in inclusivity, solidarity, and mutual respect.

Baik, saya pahami 👍
Anda ingin agar naskah akademik versi Inggris yang sudah jadi diberi daftar pustaka (references). Saya akan menambahkan daftar pustaka dengan gaya akademik yang sesuai, menggunakan sumber-sumber filsafat, antropologi, dan kajian budaya yang relevan dengan isi tulisan Anda.

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References

• Geertz, C. (1973). The Interpretation of Cultures. New York: Basic Books.
• Habermas, J. (1984). The Theory of Communicative Action: Reason and the Rationalization of Society. Vol. 1. Boston: Beacon Press.
• Kant, I. (1784/1991). Idea for a Universal History with a Cosmopolitan Purpose. In H. Reiss (Ed.), Kant: Political Writings (pp. 41–53). Cambridge: Cambridge University Press.
• Koentjaraningrat. (1985). Kebudayaan, Mentalitet, dan Pembangunan. Jakarta: Gramedia.
• Magnis-Suseno, F. (1999). Etika Politik: Prinsip-Prinsip Moral Dasar Kenegaraan Modern. Jakarta: Gramedia.
• Notonagoro. (1975). Pancasila: Dasar Falsafah Negara. Jakarta: Pantjuran Tujuh.
• Sztompka, P. (1993). The Sociology of Social Change. Oxford: Blackwell.
• Tjondronegoro, S. M. P., & White, B. (1984). Socialism and Rural Development in Indonesia. Jakarta: LP3ES.
• Mpu Tantular. (1365/2009). Kakawin Sutasoma. Jakarta: Balai Pustaka.

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Philosophy of Indonesian Culture: An Ontological, Epistemological, and Axiological Examination of National Identity

Philosophy of Indonesian Culture: An Ontological, Epistemological, and Axiological Examination of National Identity

Abstract

Indonesia, as a socio-cultural entity, represents a dynamic mosaic of civilisations shaped by the interplay of over 1,340 ethnic groups, 718 local languages, and diverse systems of values. Culture in this context is not a mere artefact of the past, but a living spirit that sustains national unity. This paper presents a philosophical inquiry into Indonesian culture, framed through three foundational dimensions of philosophy: ontology (the nature of being), epistemology (the nature of knowledge), and axiology (the nature of values). Drawing on the works of Ernst Cassirer, Clifford Geertz, Koentjaraningrat, Jürgen Habermas, and Franz Magnis-Suseno, the study offers a critical analysis of the symbolic, moral, and epistemic structures underpinning Indonesian cultural identity. The paper further examines the cosmological, ethical, and aesthetic dimensions of Indonesian culture, tracing its historical dialectics shaped by indigenous traditions and external civilisational influences. Finally, it addresses contemporary philosophical challenges in the era of globalisation, proposing strategic directions for preserving cultural identity while fostering innovation.

Keywords: Indonesian culture, philosophy of culture, ontology, epistemology, axiology, national identity, civilisational dialectics.

1. Introduction

Indonesia embodies a pluralistic civilisational mosaic, with cultural diversity expressed through an abundance of ethnicities, languages, and traditions. As such, culture is not a static heritage but a dynamic and living spirit that continually shapes and reinforces national identity. From a philosophical standpoint, culture can be studied through the lens of philosophy of culture, a discipline concerned with the symbolic, moral, and epistemic dimensions of human existence.

Ernst Cassirer’s seminal work An Essay on Man characterises human beings as animal symbolicum, creatures who construct and interpret their world through symbols. This paper aims to examine Indonesian cultural philosophy through three central philosophical perspectives:

1. Ontology – the nature of cultural being and existence.
2. Epistemology – the modes of cultural knowledge and understanding.
3. Axiology – the moral and value structures embedded in culture.

2. Theoretical Framework

2.1 Ontological Dimension of Meaning

Following Clifford Geertz in The Interpretation of Cultures, culture can be defined as “the web of meaning spun by man himself.” Ontologically, meaning constitutes the very essence of cultural reality, expressed in customs, rituals, myths, and the arts. In the Indonesian context, these webs of meaning are woven through complex symbolic interpretations that frame community worldviews.

2.2 Axiological Dimension of Values

Values form the ethical foundation of a culture. The Indonesian value system shapes perceptions of morality, propriety, and justice. Principles such as gotong royong (mutual cooperation), consensus decision-making (musyawarah mufakat), and mutual respect represent core axiological elements guiding collective conduct.

2.3 Epistemological Dimension of Life Orientation

Koentjaraningrat describes culture as the totality of ideas, actions, and human creations. Epistemologically, culture reflects the way in which a society knows and interprets reality, influencing its orientation towards life. This worldview determines the manner in which communities interact with the Divine, with fellow humans, and with the natural world.

3. Philosophical Dimensions of Indonesian Culture

3.1 Cosmological (Ontological) Dimension

Indonesian cultural cosmology positions humanity as part of a sacred cosmic order. The Balinese concept of Tri Hita Karana, which balances relationships with God (Parhyangan), fellow humans (Pawongan), and nature (Palemahan), epitomises an ecocentric worldview. Likewise, the Huma Betang philosophy among the Dayak people emphasises communal living as a symbol of social and cosmic harmony.

3.2 Ethical (Axiological) Dimension

The ethical structure of Indonesian culture is rooted in communalism and consensus. The national motto Bhinneka Tunggal Ika, drawn from the Kakawin Sutasoma, encapsulates tolerance and pluralism. This resonates with Habermas’ theory of communicative action, wherein dialogue is central to achieving consensus and justice.

3.3 Aesthetic (Epistemological) Dimension

Indonesian aesthetics extend beyond artistic expression to encompass harmonious conduct and social etiquette. The Saman dance of Aceh represents collective aesthetic values of solidarity and coordination, while the Javanese linguistic hierarchy (Ngoko, Krama, Krama Inggil) reflects refined social harmony and epistemic order.

4. Cultural Dialectics and Cross-Civilisational Encounters

The historical development of Indonesian culture can be interpreted through a dialectical model:

• Thesis: Indigenous Austronesian traditions.

• Antithesis: Influences from Indian, Islamic, Chinese, and European civilisations.

• Synthesis: The emergence of hybrid cultural forms such as batik, gamelan, and the Minangkabau nagari governance system.

This dialectic reflects an ongoing creative dialogue between local traditions and global currents, leading to adaptive and innovative cultural forms.

5. Philosophical Challenges in the Global Era

Contemporary Indonesian culture faces a dual tension: excessive conservatism, which risks fossilising culture, and unfiltered liberalism, which risks eroding identity. Franz Magnis-Suseno argues for an inclusive modernisation that assimilates beneficial external values while safeguarding cultural selfhood.

Strategic directions proposed include:

1. Value Filtering: Adopting global values aligned with Pancasila.
2. Local Wisdom Revitalisation: Integrating indigenous systems into modern governance.
3. Cultural Education: Strengthening awareness of national identity.
4. Cultural Diplomacy: Employing soft power through art, heritage, and intercultural dialogue.

6. Conclusion

The philosophy of Indonesian culture reveals the dynamic interplay between tradition and transformation. Its strength lies in the ability to forge unity from diversity without imposing uniformity. As Sutan Takdir Alisjahbana observed, “Culture is the soul of the nation; when that culture disappears, so too does its soul.”

The present generation is tasked with preserving historical roots while nurturing branches of innovation, ensuring that the Indonesian civilisational tree remains resilient and relevant in the currents of globalisation.

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References:

• Cassirer, E. (1944). An Essay on Man: An Introduction to a Philosophy of Human Culture. Yale University Press.
• Geertz, C. (1973). The Interpretation of Cultures: Selected Essays. Basic Books.
• Habermas, J. (1984). The Theory of Communicative Action, Vol. 1: Reason and the Rationalization of Society. Beacon Press.
• Koentjaraningrat. (2009). Pengantar Ilmu Antropologi. Rineka Cipta.
• Magnis-Suseno, F. (1999). Etika Politik: Prinsip-Prinsip Moral Dasar Kenegaraan Modern. Gramedia Pustaka Utama.
• Sutan Takdir Alisjahbana. (1977). Perjuangan dan Tanggung Jawab dalam Kebudayaan. Dian Rakyat.

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What the length of your index finger says about you

What the length of your index finger says about you - The idea that the shape of your hands indicates something profound about your sexual proclivities, the films you like, your athletic ability and your prowess on the stock market seems bizarre.

And yet for many decades now, scientists have noticed an extraordinary link between the ratio of two digits on the hand — the ring and index fingers, known in scientists’ jargon as 2D and 4D — and a whole host of seemingly unrelated traits.

Evidence is growing that this ‘digit ratio’, especially when applied to the right hand, is a fundamental indicator of sexuality, aggression and ­diseases suffered by men.

Pointing the finger: Scientists have noticed a relationship between finger measurements and a host of unrelated traits

This week, for example, strong evidence has emerged of a link between the ‘2D:4D finger ratio’ and a man’s likelihood of developing prostate cancer.

Specifically, men whose index fingers are longer than their ring fingers are significantly less likely to develop the disease, according to scientists at the Institute Of Cancer Research.

Working out your digit ratio is not simply a matter of looking at your hand and comparing the position of the tips of the fingers. You must measure the distance from the midpoint of the lowest crease at the base of the finger, on the palm side, to the very end of the fleshy tip (obviously the fingernail does not count!).

A long index finger also correlates strongly with a lower risk of early heart disease and, in women, a higher risk of breast cancer and greater fertility.

People with relatively long index fingers are also more likely to suffer from schizophrenia, allergies, eczema and hay fever.

Young boys are more likely to be clingy and anxious than their low-ratio peers but also, ultimately, less attention-seeking and better behaved in school.

'People with short index fingers make better soldiers, engineers, speculators and chess players, and are better at solving problems such as crosswords. They are also more likely to be left handed'

While a long index finger is considered a more feminine hand — men who have them are more likely to be homosexual — a short index finger relative to the ring finger is a more masculine hand.

It correlates with higher male fertility and sperm counts, higher levels of aggression and increased aptitude for both sport and music.

Women who have this masculine finger pattern are more likely to be lesbians than those who don’t, and display higher levels of aggression — as well as enjoy greater professional success.

The extraordinary thing is that these assertions are based on serious scientific evidence. It was as long ago as the late 1700s that people noticed that a greater proportion of men have shorter index fingers than do women.

But it was not until the 1980s that scientists began to wonder if the digit ratio could be linked to more than simply being male or female.

The first such study was conducted on women, and found a link between a short index finger — or more ‘masculine’ ratio — and female assertiveness. Since then, the floodgates have opened, showing links between the digit ratio and more than 100 psychological traits and propensities to ­various illnesses.

Revealing your hand: Digit ratios of both men and women can suggest certain personal characteristics

So what is going on? Can finger length really determine your behaviour and vulnerability to certain ­diseases? The truth is that it is not finger-length per se that is having all these profound and dramatic effects.

According to developmental biologist Dr John Manning, who has been analysing digit ratios for more than 20 years, this subtle difference in finger lengths is linked to a foetus’s exposure in the womb to sex hormones, notably the ‘masculine’ hormone testosterone.

Put simply, more testosterone equals a greater chance of a more ‘masculine’ hand, i.e. one with a ­relatively short index finger.

And it is this exposure to testosterone in the womb that has very profound effects on our behaviour and susceptibility to diseases.

Studies have found that foetuses which have had a high exposure to testosterone — and have short index fingers — tend to be associated with an extroverted personality, a willingness to take risks, higher levels of aggression, stronger muscles and, interestingly (because musical ability is not commonly identified as particularly ‘masculine’), a much greater likelihood of playing an instrument well.

'Of course, the rules are not hard and fast, but people of both sexes with relatively short index fingers tend to be more sexually adventurous'

Of course, the rules are not hard and fast, but people of both sexes with relatively short index fingers tend to be more sexually adventurous. They are more likely to experiment with drugs; they like watching violent movies and become addicted to alcohol more easily.

People with short index fingers make better soldiers, engineers, speculators and chess players, and are better at solving problems such as crosswords. They are also more likely to be left handed.

But short index fingers have also been linked to a higher chance of ending up in prison, being murdered, going mad — and in children higher rates of hyperactivity and attention deficit disorder.

People with short index fingers may be poorer and find it harder to hold down a job. They suffer more infectious diseases and probably, on average, do not live as long.

What is a mystery is why this relationship between testosterone levels in the womb and finger length evolved.

What Professor Manning and others have noticed is that there may be an element of ‘sex selection’ going on with hands as well. Women often remark on ‘masculine’ hands and Manning speculates that this might be a subconscious assessment of the digit ratio.

It may be, as Manning says, that a long index finger in men evolved for purely functional reasons. Many evolutionary anthropologists have speculated that, along with our ability to manipulate fire, one of the key reasons why humans became so successful was our ability to project our strength from a distance by using weapons such as the spear, slingshot and the bow-and-arrow.

Scientists have found that a longer wedding ring finger can help increase accuracy when throwing objects. And men who could throw well killed more animals, ate better and thus made better mates. So they would have been preferred as partners by the available females, thus ensuring that the masculinity-long ring finger link was passed on.
A nail-biting test of your health

Doctors can tell a great deal about how healthy we are by looking at our fingernails. In particular, sudden changes in the shape, thickness or colour of our nails are usually a sign that something is amiss.

A whitening nail bed is often a sign of anaemia. White nails in general could signify that something is wrong with your liver, spotting on the nails could be due to calcium deficiency and horizontal grooves can be a sign of diabetes, circulatory disease or malnutrition. ( dailymail.co.uk )

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