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Kami berusaha memberikan bimbingan mulai sebelum berangkat, saat pelaksanaan dan setelah ibadah haji dan umroh, ini sebagai bentuk tanggung jawab moral kami kepada jamaah, bahwa ibadah yang dijalani telah sah sesuai petunjuk Allah dan Sunnah Nabi Muhammad SAW. Travel kami juga menggunakan penerbangan yang langsung landing Madinah sehingga jamaah bisa nyaman selama perjalanan umroh bersama kami. umroh desember 2017 Jakarta Timur
Ma nyo angku,angku,niniak mamak nan gadang basa batuah , sarato bapak kami silang nan bapangka karajo nan bapokok, dek ado nan manjadi ujuik jo mukasuik sarato buah rundiangan di kami taradok bapak kami silang nan bapangka karajo nan bapokok,alah koh bana kami katangahkan. (lah bananyoh) sungguahpun kapado angku,ampun diminta kapado Allah, maaf dipinto bakeh niniak mamak nan gadang basa batuah, iyo juo bak pituah rang tuo, kok tasabuik ambo di nan senteang nak dibilai kok kurang nak ditukuak.jikok nyo salah minta diasak ka nan bana, sipi nak dikatangahkan, kok tasabuik di nan bukan minta diasak ka nan iyo. kok lah iyo nan dalam pariyokan bapak kami nan baduo batigo. sambah ambo sambah baririk diparirikan diateh rumah gadang nangko. salam sa ujuik nan jo simpuah, ibarat bungka nan piawai,naraco luruih main, daun indak basibak jo basisieh indak babateh jo bahinggo. salam kapado niniak mamak nan gadang basa batuah, sandi andiko dalam kampuang tampuak jo tangkai dinagari, pusek jalo pumpunan ikan kapai tampek rang batanyo kapulang tampek babarito.Nan bak kayu gadang di tangah koto, ba urek balimbago matan, badahan cupak jo gantang, barantiang barih jo balabeh, badaun rimbun jo adat, babungo mungkin jo patuik, babuah kato nan bana. Buliah baselo di ureknyo, dapek basanda di batangnyo gantungan cupak nan duo, partamo cupak usali, kaduo cupak buatan. Salam kapado bapak kami,urang nan arih bijaksano ibaraik payuang panji marewa alam,tingginyo mannalauangi, lebanyo manyalimuti pulang pasambahan bakeh bapak kami silang sapangka karajo nan bapkok .manyo bapak kami aratinyo lah pituah di nan tuo sajak samulo rantiang bapatah ,sumue bakali,aie basauak, pangulu badiri dalam nagari.jalan duo nan baturuik kato duo nan bapakai. kok dikaji jalan nan duo, partamu jalan adaik kaduo jalan syarak. mangaji kito sapanjang jalan adaik iyolah babarih babalabeh bacupak bagantang,basuri batauladan,bajanjang naiak batango turun magaji kito sapanjang jalan syarak iyolah mangatahui iman,islam,tauhid,makrifah,sah jo bata,halal jo haram,sunaik jo paradu,haruih jo mukaruah. manyo kato nan duo,partamu kato buek,kaduo kato pusako. buek bana kadipakai pusako bana ka dirunggusi. lampisan kaji dalam nantun,nan lazim nyenyo adaik,nan bana nyenyo syarak,nan laku nyenyo kitabullah.adaik basandikan syarak syarak basandi kitabullah balampisan pulo kaji dalam nantun,bak pituah adih malayu;urang arih mangarek kuku,dikarek jo pisau sirauk,sirauik parauik batuangtuo.tuonyo elok kalantai. adaik nagari babilang suku,suku bablilang buah paruik,itulah barih nan bapahek ,ico nan bapakai. mangko dinamokan urang nan salapan indu. nagari dibari barajo,luhak di bari bapangulu. guno nagari dibari barajo;sakik bakeh maimbaukan ,mati bakeh marapuikan. guno luhak bari barajo;pai bakeh mangadu,pulang tampek babarito. diateh gadang babingkah tanah basa balingkuang aue,supayo a itu,supayo nak maharuihkan sumando manyumando dari suku lain ka bagadang lain. di nan bak sakarang nangko,lah tumbuah sumando saparti wak kami kabagadang Korong rang koto sumando nangko balarauh pulo tantangannyo. a nyo nan manjadi larauhnyo,pihak nan tadaulu alah,nan takamudian lay. dipiihak nan tadaulu alah,baiak sahari duo hari,sapakan duo pakan,alah babulan bataun lambek maso nyo. dek Allah ta'ala mantakadiekan.lah manaruah baliau anak sikabaikan. anak si kabaikkan ko duo pulo wajah nan dikanduang nyo. partamu anak sikabaikan silaki laki,kaduo anak sikabaikan si parampuan. kok mangaji kito sapanjang anak sikabaikan silaki laki iyolah, ketek dibaok kasumue,di aja mandi,di asok ,di asuah,dibari makan,dibari bagombak limo. kaganti cincin dikalngkiang kaganti ameh dalam puro, pamenan ibu jo baponyo,cahayo kampuang jo hilaman. paga nagari sumarak tapian.kok tingginyo lah bak ditambak,gadangnyo lah bak di anjuang itulah manko diambiak sariak drancuang talang,talang bak raso kabaungo. dari ketek di nanti gadang,gadang lah tau ereang jo gendeang,lah tau malu j raso ,tau di raso jo pareso,lah tau di manih aie tabu,tau dipakek tangguli. tau mamahek jo maukie,tau dirancak ragi bungo.tau di awa jo akie pakarajaan nangko, iyo lah biaso nan kadijapuik ka dijangkau urang nan kamamakai nan sapanjang adaik. tumbuah di anak sikabaikan si parampuan baitupulolah tantangannyo, ketek dibaok kasumue,di aja mandi,di asok ,di asuah,dibari makan,dibari baambuik panjang. kaganti cincin dikalngkiang kaganti ameh dalam puro, pamenan ibu jo baponyo,cahayo kampuang jo hilaman. limpapeh rumah gadang. kok tingginyo lah bak ditambak,gadangnyo lah bak di anjuang itulah manko diambiak sariak drancuang talang,talang bak raso kabaungo. dari ketek di nanti gadang,gadang lah tau ereang jo gendeang,lah tau malu j raso ,tau di raso jo pareso, tau di awa jo akie pakarajaan nangko. iyo lah nan biaso kadijauikan kadijangkaukan urang nan kamandirikan nan sapanjang adaik. di nan bak sakarang nangko,lah tumbuah dikami anak sikabaikan si parampuan kok tingginyo lah bak ditambak,gadangnyo lah bak di anjuang dari ketek di nanti gadang,gadang lah tau ereang jo gendeang,lah tau malu j raso ,tau di raso jo tau mangarok,jo malapak,tau mauleh jo mananun tau mauleh banang putuih,manbuhue indak mangasan tau di raso pareso, tau di awa jo akie pakarajaan nangko.iyo lah nan biaso kadijauikan kadijangkaukan urang namun disakarang nangko,ibaraik siriah balun bajunjuang ibaaik ayam balun barindu,itulah mangko di carikn ka junjuangan nyo adopun maso daulunyo, bapisuruah kami kabakh amai kami bacapek kaki barinngan tangan.manampuah rumah gadang nangko,dek hari kolah nan elok kutiko kolah nan baiak,ditarimo dek bundo kanduang limpapeh rumah gadang nangko, tasbuik bundo kanduang uarng nan arih bijaksno limpaeh rumah nan gadang sumarak anjuang paranginan, , badantiang lega caranonyo rancak susun siriahnyo,sikalek manih namo pinangmudonyo Ujuik kato buah rundingan, sakiro paham di kahandaki, bahubuang jo maso nan ditampuah, dek maliek di ateh rupo, basiang ateh nan tumbuah, manko padan alah di ukue janji alah di takuak. baiak lah dikami nan adie ditangah runmah gadang nangko, dituruik labuah nan panjang,jalan nan baliku.labuah panjang bakalalaran,labuah singkek pinteh maminteh,mangko tapinteh ka Korong kampuang nangko.lalu tibo tangah halaman,dibasuah kak i di tapak janjang lalu naiak ateh rumah manampakan muko nan janiah hati nan suci,manuruti padan nan alah diukue manapati janji alah di takuak, mamnjapuik manuruik adaik sutan mudo kajadi junjungan puti bungsu dikorong kampuang kami. Balampisan kaji dalam manjapuik,manantiangkan kami adaik panjapuik,adaik panjapuik nangko kin balipek kain baliwek,kain panunang saribu nunang,siriah nan diatek ameh nan dibawah uang nan limo kupang kanamonyo. Kok lah dalam barih jo balabeh dalam cupak jo gantang kabaneran kami nan katangah iyolah nak di tarimo suko,kok banamo dilua nak di kadalamkan sakian sambah j titah kami himpunkan PASAMBAHAN MANJAPUIK MARAPULAI

Late in April, after Native American actors walked off in disgust from the set of Adam Sandler’s latest film, a western sendup that its distributor, Netflix, has defended as being equally offensive to all, a glow of pride spread through several Native American communities.

Tantoo Cardinal, a Canadian indigenous actress who played Black Shawl in “Dances With Wolves,” recalled thinking to herself, “It’s come.” Larry Sellers, who starred as Cloud Dancing in the 1990s television show “Dr. Quinn, Medicine Woman,” thought, “It’s about time.” Jesse Wente, who is Ojibwe and directs film programming at the TIFF Bell Lightbox in Toronto, found himself encouraged and surprised. There are so few film roles for indigenous actors, he said, that walking off the set of a major production showed real mettle.

But what didn’t surprise Mr. Wente was the content of the script. According to the actors who walked off the set, the film, titled “The Ridiculous Six,” included a Native American woman who passes out and is revived after white men douse her with alcohol, and another woman squatting to urinate while lighting a peace pipe. “There’s enough history at this point to have set some expectations around these sort of Hollywood depictions,” Mr. Wente said.

The walkout prompted a rhetorical “What do you expect from an Adam Sandler film?,” and a Netflix spokesman said that in the movie, blacks, Mexicans and whites were lampooned as well. But Native American actors and critics said a broader issue was at stake. While mainstream portrayals of native peoples have, Mr. Wente said, become “incrementally better” over the decades, he and others say, they remain far from accurate and reflect a lack of opportunities for Native American performers. What’s more, as Native Americans hunger for representation on screen, critics say the absence of three-dimensional portrayals has very real off-screen consequences.

“Our people are still healing from historical trauma,” said Loren Anthony, one of the actors who walked out. “Our youth are still trying to figure out who they are, where they fit in this society. Kids are killing themselves. They’re not proud of who they are.” They also don’t, he added, see themselves on prime time television or the big screen. Netflix noted while about five people walked off the “The Ridiculous Six” set, 100 or so Native American actors and extras stayed.

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But in interviews, nearly a dozen Native American actors and film industry experts said that Mr. Sandler’s humor perpetuated decades-old negative stereotypes. Mr. Anthony said such depictions helped feed the despondency many Native Americans feel, with deadly results: Native Americans have the highest suicide rate out of all the country’s ethnicities.

The on-screen problem is twofold, Mr. Anthony and others said: There’s a paucity of roles for Native Americans — according to the Screen Actors Guild in 2008 they accounted for 0.3 percent of all on-screen parts (those figures have yet to be updated), compared to about 2 percent of the general population — and Native American actors are often perceived in a narrow way.

In his Peabody Award-winning documentary “Reel Injun,” the Cree filmmaker Neil Diamond explored Hollywood depictions of Native Americans over the years, and found they fell into a few stereotypical categories: the Noble Savage, the Drunk Indian, the Mystic, the Indian Princess, the backward tribal people futilely fighting John Wayne and manifest destiny. While the 1990 film “Dances With Wolves” won praise for depicting Native Americans as fully fleshed out human beings, not all indigenous people embraced it. It was still told, critics said, from the colonialists’ point of view. In an interview, John Trudell, a Santee Sioux writer, actor (“Thunderheart”) and the former chairman of the American Indian Movement, described the film as “a story of two white people.”

“God bless ‘Dances with Wolves,’ ” Michael Horse, who played Deputy Hawk in “Twin Peaks,” said sarcastically. “Even ‘Avatar.’ Someone’s got to come save the tribal people.”

Dan Spilo, a partner at Industry Entertainment who represents Adam Beach, one of today’s most prominent Native American actors, said while typecasting dogs many minorities, it is especially intractable when it comes to Native Americans. Casting directors, he said, rarely cast them as police officers, doctors or lawyers. “There’s the belief that the Native American character should be on reservations or riding a horse,” he said.

“We don’t see ourselves,” Mr. Horse said. “We’re still an antiquated culture to them, and to the rest of the world.”

Ms. Cardinal said she was once turned down for the role of the wife of a child-abusing cop because the filmmakers felt that casting her would somehow be “too political.”

Another sore point is the long run of white actors playing American Indians, among them Burt Lancaster, Rock Hudson, Audrey Hepburn and, more recently, Johnny Depp, whose depiction of Tonto in the 2013 film “Lone Ranger,” was viewed as racist by detractors. There are, of course, exceptions. The former A&E series “Longmire,” which, as it happens, will now be on Netflix, was roundly praised for its depiction of life on a Northern Cheyenne reservation, with Lou Diamond Phillips, who is of Cherokee descent, playing a Northern Cheyenne man.

Others also point to the success of Mr. Beach, who played a Mohawk detective in “Law & Order: Special Victims Unit” and landed a starring role in the forthcoming D C Comics picture “Suicide Squad.” Mr. Beach said he had come across insulting scripts backed by people who don’t see anything wrong with them.

“I’d rather starve than do something that is offensive to my ancestral roots,” Mr. Beach said. “But I think there will always be attempts to drawn on the weakness of native people’s struggles. The savage Indian will always be the savage Indian. The white man will always be smarter and more cunning. The cavalry will always win.”

The solution, Mr. Wente, Mr. Trudell and others said, lies in getting more stories written by and starring Native Americans. But Mr. Wente noted that while independent indigenous film has blossomed in the last two decades, mainstream depictions have yet to catch up. “You have to stop expecting for Hollywood to correct it, because there seems to be no ability or desire to correct it,” Mr. Wente said.

There have been calls to boycott Netflix but, writing for Indian Country Today Media Network, which first broke news of the walk off, the filmmaker Brian Young noted that the distributor also offered a number of films by or about Native Americans.

The furor around “The Ridiculous Six” may drive more people to see it. Then one of the questions that Mr. Trudell, echoing others, had about the film will be answered: “Who the hell laughs at this stuff?”

Native American Actors Work to Overcome a Long-Documented Bias

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