Indonesia's best ideal family car (Mobil Keluarga Ideal Terbaik Indonesia) is a versatile vehicle that promises and implements safety and comfort for rider and passenger.
Indonesia www.toyota.astra.co.id/ Toyota has proven that Toyota's technological advantage that combines the perfection of the performance of the engine and passenger car engineering make their production vehicles as the best ideal family car Indonesia.
Ideal Concept Cars From Toyota
Toyota is understood that a car is called the ideal car if when you sit inside the vehicle, you immediately know that your desire has been achieved. Ideal car wrapped by the latest technologies that offer ease of driving, ranging from a gentle touch to the interior which is made from high quality materials, to ensure your comfort everyday driving.
As a market leader in the world of automotive industry, Toyota has and continues to develop the concept of the ideal car to be able to occupy a position as one of the best car manufacturers to design innovative and sophisticated engine design that is very responsive thanks to the use of technology that combines a machine that produces energy output machine optimized through the use of fuel-efficient and environmentally friendly.
Toyota is very caring and attentive to all things, including an integrated security system that makes motorists remain safe and comfortable ride even in unfavorable driving conditions though.
Kijang Innova: Best Ideal Indonesian Family Car
In Indonesia, Toyota presents the best ideal family car Kijang Innova in Indonesia through its latest figures, with a face more attractive, more reliable with safe driving through the exclusive Dual SRS airbags, Side Impact Beam and ABS (Anti-lock Braking System) .*
Kijang Innova comes to use the latest generation engine results from Toyota's technology development that proved tough, stubborn, highly durable and easy to maintain. Steady acceleration, no noise, provide excellent control. It uses double wishbone front suspension with coil springs and stabilizer, which produces a light and nimble vehicle maneuver. A 4-link rear suspension with coil springs and lateral rod is flexible and sturdy. Ventilated disc brakes at the front wheel to make braking more stable and more secure.
Kijang Innova increased comfort perfect with a trendy stylingnya and aerodynamics. The interior was luxurious, spacious and airy. Well built body with a precision sheet metal. Standard equipment was a special-looking, comfortable and pleasant, Kijang Innova makes perfect as passenger vehicles and strengthen as the best Indonesian ideal family car (Mobil Keluarga Ideal Terbaik Indonesia).
* For Specific models
2. Competitive prices, including the option to make purchases on credit.
3. Flexible usage can be used for office purposes, family recreation, shopping, etc..
4. Packed with features - features that support Comfort and Safety drive
5. Fuel efficient
6. Using environmentally friendly emission technology
7. The existence of services for the purpose of maintenance and repair as indicated by the existence of the formal workshop.
The social conflicts in some areas became an opportunity to organize interfaith conflict resolution. Experiences from these activities brought another important aspect to peace programs, i.e. growing concern for social justice as the meeting point of interfaith responsibility. The ongoing process of national socio-political reformation since the fall of the Suharto regime is a moment ofopportunity for the church to recapture her critical voice and concern for the needy.
The negative impact of globalization opens the possibility for the church to carry out her prophetical mission. Implementation of an Asian version of liberation theology has become a topic of discussion in theological seminaries and church meetings. The theological aspects of tolerance and peace, therefore, are grounded on the common concern for a national struggle for a better future. It is quite significant that a kind of “hermeneutic of peace” is emerging among different traditions as religions are exposed to the reality of social conflicts.
The cultural aspect of these trends are also important. The Torajan, as mentioned before, are very much concerned with their identity in terms of individual, clan-house and ethnic community. Past historical experiences taught them the importance of solidarity as formulated in the ethnic motto of “with one vision we will live, but with diverse visions we will perish”.
This motto is revitalized in a wider context of region and nationalism as it parallels the national motto of “unity in diversity”. Together with the three other major ethnic groups in South Sulawesi, this solidarity is developed in an ancient principle of equality, “one on the top but the four are equal”. Its implementation should not only focus on fighting against negative sentiments of primordialism and discrimination, but can also be applied to common social responsibilities among religions, where the principle of interfaith solidarity should be motivated. Here culture and religion find a meeting place to deal with the social agenda.
Read related posts about Toraja:
The limited Toraja land for cultivation motivated the Torajan to migrate. Just like the other South Sulawesi ethnic groups, the Torajan are found almost everywhere in Indonesia working in urban informal sectors or on land newly opened for agriculture. Their migration helped the Torajan Church to spread far beyond Toraja land.
Many of them went abroad to Malaysia as plantation or domestic workers. Another motivation was to get better education. Many Torajan youth are pursuing their future in the universities and live as urbanized people in the cities. A socio-cultural motivation behind these trends is a sense of responsibility for their parents’ funeral rites. The Torajan are famous for their “funeral feast” where the clan house of the deceased do their best to put on as big as possible a feast for the funeral. Hundred of millions of rupiah are spent for the feast, where the main issue is the number of water buffaloes and pigs slaughtered. It even became a tourist attraction and was supported by the tourism industry and successfully developed next to Bali since the 1970's under the national program of Suharto's New Order.
The funeral feast has developed a shift of motivation from traditional religious requirements to social prestige. As a Torajan becomes socially and economically successful, he/she will show off by means of his/her clan house funeral feast, or by erecting an expensive traditional house in his/her village. Alongside its economic aspects, the cultural tourism industry for the Torajan is a new opportunity to maintain and express their self-Identity.
But modernization has its dark side. Economic and social development among the Torajan is coupled with moral degradation. Gambling, crime, social fragmentation, leadership crises, infidelity and so on, are a cause for worry among many Torajan leaders. Strong Charismatic and Pentecostal movements among the Torajan Christians can be seen as a reaction to the situation.
Read related posts about Toraja:
The recent relationship of Torajan Christianity to Islam should be seen against that historical background, and in the context of sociopolitical changes regionally and nationally. There are two important developments which emerged in the last decade. First, social conflicts in some regions wrapped in ethnic and/or religious sentiments. Armed conflicts in Ambon, Halmahera and Poso emerged with a strong religious sentiment as Christian and Muslim wars took thousands of lives on both sides. Hundreds of Christian congregations did not survive as whole villages were killed or took flight to refugee camps. These conflicts had strong echoes in South Sulawesi where many Bugineese and Makassareese Muslims from South Sulawesi live in the conflict areas as migrants. A kind of emotional solidarity among Muslims in Makassar with their fellow Muslims or fellow Bugineese was at times expressed by harming Christians.
The second development is related to the first; that of a growing understanding of the value of peace and living peacefully. This awareness emerged from experiences of tragedy and suffering in the conflict areas. It was supported by religious teaching and traditional and national values of living in harmony. These factors motivated the religious and community leaders in Makassar to form a forum of community leaders to develop mutual understanding and promote peace and harmony among the different communities. One of the prominent figures in the forum, Mr. Jusuf Kalla, now a great figure in the presidential cabinet, was the leading figure behind two Malino conferences of Ambon and Poso on conflict resolution. The forum even managed to stage a successful national meeting of religious communities last January in Makassar. These two developments of conflict and of peace put Christians in Indonesia (including the Torajans) into two camps: being alert towards Muslims and holding hope for a peaceful future. The first camp gathered proof of the growing influence of radical groups with wide networks, even with international terrorists links, and from systematic programs to convert the nation into an Islamic state by applying Islamic laws (shari’a) to national life. The second camp put their faith in the national ideology of Pancasila and in the future harmony of Indonesian pluralistic society.
Read related posts about Toraja: