text:
Praporshchik

Praporshchik (Прапорщик,, lit. 'ensign') is a rank used by the Russian Armed Forces and a number of former communist states. The rank is a non-commissioned officer's and is equivalent to Michman in the corresponding navies. It is usually equivalent to warrant officer class 1 or sergeant major in English-speaking armies. Within NATO forces, the rank is rated as OR-7 or OR-8.

Russia
Praporshchik is a rank in the Russian military, also used in other uniformed services of the Russian government such as the police. It was a junior officer rank in Imperial Russia, but was abolished following the Russian Revolution. In 1940, the rank was restored as a separate career group between non-commissioned officers and officers.

Imperial Russia
Praporshchik was originally an Oberoffizer rank, as first introduced in Streltsy New Regiments. The name originates from Slavonic prapor (прапор), meaning flag; the praporshchik was a flag-bearer in Kievan Rus troops. In the New Regiments of the Streltsy and the "new army" of Peter the Great, praporshchik was ranked as a commissioned officer of the lowest grade; this was legalised by the Table of Ranks of 1722, as class XII/XIII in the Imperial Russian Army, and equivalent to Michman of the Imperial Russian Navy and classified as junior officer rank.

By the 19th century, the rank was given to senior non-commissioned officers of the Russian army upon their retirement, and also to reserve or volunteer officers with no previous service. From then on, commissioned officers started service as Podporuchik.

In spite of this, podpraporshchik ("sub-ensign") was one of the non-commissioned officer (NCO) grades, originally below sergeant and Feldwebel. From 1826 to 1884 it became the highest non-commissioned rank of the infantry, cavalry and the Leib Guard. From 1884 podpraporshchik ranked below the newly introduced NCO grade zauryad praporshchik ("deputy ensign").

The rank was abolished in 1917 by the Bolsheviks. In the White Army, the rank was redundant, although newly enrolled bearers of this rank could have it for a few month before being promoted to podporuchik; by 1919, the rank was no longer in use.

Soviet Army and Militia
In the Soviet Army, the reintroduction of the praporshchik rank in 1972, along with the michman rank in the Soviet Navy, marked the attempt to recreate a corps of contract non-commissioned officers similar to master sergeants and chief petty officers, the role that was previously reserved for senior drafted personnel. Contrary to Western practice of assigning the senior sergeant ranks to veteran soldiers, the Soviet ranks of starshina and sergeant were routinely assigned to 20-year-old soldiers at the end of their 2-year draft. The praporshchiks were aged volunteers and were expected to have more authority over draftsmen than similarly aged sergeants; they are placed in a separate category of "master non-commissioned officers" (praporshchik and michman).

See further commentary on the rank at Carey Schofield, Inside the Soviet Army, Headline Book Publishing, 1991, where long-service praporshchiks' scrounging and repair skills were celebrated.

 * Sleeve insignia:

Carey Schofield's Inside the Soviet Army c. 1990 provides a good description of the place of the praporshchik within the Soviet military system.

Praporshchik rank of the Russian Federation
The Praporshchik rank continues to be used in the armies of ex-Soviet states.

Modern Russian praporshchiks and michmans represent a separate category of military personnel. According to their official position, duties and rights, they occupy a position close to junior officers, being the officers' closest assistants, as well as supervisors for the soldiers (sailors) and sergeants (petty officers) of their units.

Since the beginning of 2009, a phased liquidation of the institution of praporshchiks and michmans started in the Russian Armed Forces. It was assumed that the praporshchiks will be replaced by professional contract sergeants, the federal target program for the training of which has already been approved.

“The institute of praporshchiks, which numbered 142 thousand people, has been liquidated in the army,” General of the Army Nikolai Makarov, Chief of the General Staff of the Russian Armed Forces, assured. “We had 142 thousand praporshchiks. As of December 1, 2009, not a single one was left. " Approximately 20 thousand praporshchiks who were in command positions were appointed, the rest were discharged from service or transferred to NCO positions.

According to the assumption, since January–March December 2010 no new praporshchiks or senior praporshchiks were appointed, but the service members who had these ranks were allowed to serve out the remainder of their contracts, retaining their ranks and rank insignia.

At the same time, the abolition of the institute of praporshchiks did not affect the Internal Troops of the Ministry of Internal Affairs, the Border Service, the FSB, the FSO, the Ministry of Emergency Situations and other military formations other than the Ministry of Defense of Russia; in addition, there is a special rank of praporshchik in law enforcement agencies.

On February 27, 2013, at an expanded collegium of the Ministry of Defense of the Russian Federation, the Minister of Defense of Russia S.K.Shoigu announced the return of the institute of praporshchiks and michmans to the Russian Armed Forces.

The Ministry of Defense introduced a new staffing table on July 1, in which, for the first time in five years, special positions for praporshchiks and michmans appeared. According to Colonel-General Viktor Goremykin, head of the Main Personnel Directorate (GUK) of the Ministry of Defense, about 100 positions have been allocated for praporshchiks and michmans, including only combat ones - “no warehouses, no bases” was the main requirement of Defense Minister Sergei Shoigu. These positions are generally subdivided into command (service platoon commander, commander of a combat group, combat vehicle, combat post) and technical (company technician, head of a radio station, electrician, paramedic, head of a repair shop, head of a technical unit, etc.). From December 1, 2008, these were considered NCO positions. State Secretary of the Ministry of Defense Nikolai Pankov said that the posts of praporshchiks and michmans require special education, but not at the level required of the commissioned officers.

title: Praporshchik


text:
Cocktail waitress

A cocktail waitress, colloquially known as a bottle girl, is a female server who brings alcoholic drinks to patrons of drinking establishments such as bars, cocktail lounges, casinos, comedy clubs, jazz clubs, cabarets, and other live music venues. The gender-neutral job title is cocktail server.

Many cocktail waitresses also entertain customers and some require booking. They may hold up customized signs.

Casinos traditionally dress their cocktail waitresses in fancy outfits with very short skirts and pantyhose or fishnet stockings, while less flashy establishments may require waitstaff attire. Playboy Bunnies are a famous example of the profession. In the United States, cocktail waitresses are common in casino towns like Atlantic City, Las Vegas, and Reno.

Training is normally done on the job, usually for less than a month. While they need to have general information about alcoholic drinks (e.g., to recognize the names of different kinds of liquor), they also need to learn the specifics of the particular establishment (e.g., the particular brands available at the moment).

Nearly all the time at work is spent standing or walking, often while carrying drinks (considered light or sometimes medium lifting).

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Cocktail waitress


text:
Rittmaster

Rittmaster (German: Rittmeister, literally: riding master, cavalry master) is or was a military rank of a commissioned cavalry officer in the armies of Germany, Austria-Hungary, Norway, Sweden, Denmark, and some other countries. A Rittmeister is typically in charge of a squadron (a company-sized unit called a "troop" in the United States, as opposed to the U.S. cavalry squadron of larger battalion size), and is the equivalent of a Hauptmann rank (or captain in most army branches).

The Dutch rank Ritmeester, is the rank of squadron leading officers in the cavalry units of the Royal Netherlands Army.

The Norwegian rank, rittmester/rittmeister, is the rank of officers in the armoured and mechanized infantry units of the Norwegian Army. The spelling ritmester was used in Norwegian until 1907.

 * ryttmästare
 * ritmester
 * rittmester (bokmål; the spelling ritmester was used until 1907) or rittmeister (nynorsk)
 * Rittmeister (until 1951)
 * rittmeister

The armies of Poland, Finland, Lithuania, and Russia adopted a localised term for the similar rank.
 * rotmistrz,
 * ratsumestari,
 * rotmistras,
 * ротмистр (rotmistr).

In the Polish army (from the 15th century to the mid-20th century) a rotmistrz commanded a formation called a rota. However, a rotmistrz of hussars was a commander of between 100 and 180 hussars, with a lieutenant of hussars as his second-in-command. The Lithuanian term was rotmistras. In earlier times, the rotmistrz served as the commander of an infantry or cavalry company, though sometimes he would temporarily be assigned field rank tasks e.g. commanding an entire regiment or even a larger formation. In the cavalry, the rank continued until 1945 as a company level title. Applied to the commander of a troop, it was equivalent of a modern-day captain.

The rank was also adopted by Russian New Regiments as rotmistr (ротмистр) and later formalized in Table of Ranks as the cavalry post; until 1798, and between 1883 and 1918, a lower-ranking shtabs-rotmistr (штабс-ротмистр) also existed, representing the ranks of Senior Captain and Junior Captain in the Russian Imperial Guards Cavalry, Army Cavalry, Gendarmerie and Border Guards by 1914.

In British and Commonwealth military forces, a Riding Master is not a rank. In the Household Cavalry Regiment a suitable Warrant Officer with the rank of Riding Instructors is appointed Riding Master. The duration of this appointment is determined by the commanding Lieutenant-Colonel and, once appointed, the Riding Master is the person in the lead of training of recruits and horses of the Household Cavalry Regiment.

Notable rank holders

 * Ryttmästare Prince Gustaf Adolf, Duke of Västerbotten
 * Rittmeister Carl Bolle
 * Rittmeister Bruno Richter
 * Rotmistrz Witold Pilecki
 * Rotmistrz Atanazy Miączyński
 * Rittmeister Manfred Albrecht Freiherr von Richthofen

title: Rittmaster


text:
Wikipedia:Articles for deletion/Jonathan Lee Simpson

 This page is an archive of the discussion about the proposed deletion of the article below. This page is no longer live. Further comments should be made on the article's talk page rather than here so that this page is preserved as an historic record. The result of the debate was delete. – ABCD 21:20, 19 Apr 2005 (UTC)

Jonathan Lee Simpson
Also check out another article created by the user, User:Jonsim86: Jonathan simpson. Pure vanity. Such an ego. :-) --Anonymous Cow 23:54, 13 Apr 2005 (UTC)

 * Vanity/not notable. Delete --Henrygb 00:40, 14 Apr 2005 (UTC)
 * Delete per vanity. Nateji77 05:17, 14 Apr 2005 (UTC)
 * Delete. Vanity. jni 05:38, 14 Apr 2005 (UTC)
 * Delete, not notable, vanity. Megan1967 07:18, 14 Apr 2005 (UTC)
 * Delete. Ditto -- Mwanner 00:06, Apr 16, 2005 (UTC)
 * Keep. Elected officials should have content so constituency has direct information. I do not appreciate the personal attacks by Anonymous Cow. Nothing in this content is inaccurate. It is simple and gives the constituent information about me, as well as links to other helpful information. This page is not vanity. 141.165.125.121 00:27, 19 Apr 2005 (UTC)

 * This page is now preserved as an archive of the debate and, like some other VfD subpages, is no longer 'live'. Subsequent comments on the issue, the deletion, or the decision-making process should be placed on the relevant 'live' pages. Please do not edit this page.


text:
Talk:Savion Glover

4.178.162.164 09:41, 20 April 2007 (UTC) A talented though extremely limited and one-dimensional dancer, Savion Glover is, in my opinon, one of those performers imbued with more talent and artistry by the dance and theatre worlds than is actually there. While he certainly excels in his almost carbon-copy like Gregory-Hines styled dancing, he is not what many would consider a diversely talented dancer. Some in fact, would consider him a one-trick pony. His tap, shuffling and arm flailing are clearly his strong suits but even here there are other more talented dancers who can make those styles sizzle in ways Glover simply can't or won't reach for. He has been succcessful in keeping his chief mentor, Gregory Hines', unique but stagnant dance style alive but has accomplished little in terms of moving the dance world to new heights or frontiers. Glover demonstrates little in the way of stylistic growth and seems unwilling or unable to incorporate other dance styles into his performances - instead preferring to recycle the minimalist shuffling and rapid-fire tap which first brought him attention. This is no more evident than in the recent animated film "Happy Feet" where first one than hundreds of penguins are seen to repeatedly shuffle his lackluster and again, one dimensional steps on the ice. After the first dance sequence I suspected that the animators had been inspired by Hines' early dance performance yet by the end of the movie I wasn't surprised to learn Glover had indeed done the "choreography". While I enjoyed the film's humor and even its heavy-handed message, I found the dance sequences all too familiar, un-inspired (except that they were being danced by penguins)and strikingly unimaginative. Perhaps you just can't do that much with penguins dance-wise but I suspect the real culprit to be Glover's middling talent. Clearly Glover has his fans and I'm sure he's "a nice guy" but I'll save my admiration for a dancer who can perform well in many styles and not just one.

Untitled
09:41, 20 April 2007 (UTC)09:41, 20 April 2007 (UTC)09:41, 20 April 2007 (UTC)09:41, 20 April 2007 (UTC)4.178.162.164 09:41, 20 April 2007 (UTC)

Savion Glover is one of the best dancers ever and he is my hero!I know it might sound silly but he is a good guy!

Savion is a good guy.
Savion Glover is one of the best dancers ever and he is my hero!I know it might sound silly but he is a good guy! He was great doing mumble in happy feet I wish I could tap like that!

Corrections
Chris Rock's Bigger and Blacker does not have any skits. Skits are performance pieces, people act in them. Bigger and Blacker is a stand-up comedy routine. I have the DVD, and none of the tracks are titled Savion Glover. I'm removing this line from the entry. —The preceding unsigned comment was added by 70.160.243.229 (talk) 01:35, 22 January 2007 (UTC).

In need of a majr clean-up
This article is littered with sentence fragments, grammatical errors, and unencyclopedic prose. As well, it contains a great deal of minor and unsupported details. Anyone have time or interest to help with a major clean-up? ThtrWrtr (talk) 03:12, 22 March 2011 (UTC)

Obviously written by someone who likes Glover, and you can't fault that. But this should go to neutral POV. I'm surprised it has not been challenged. (IPfoof) — Preceding unsigned comment added by 4.230.222.5 (talk) 23:41, 9 August 2011 (UTC)

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title: Talk:Savion Glover


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text:
Kodo

Kodo may refer to:

Japan

 * Kōdō (香道), ceremonial appreciation of incense
 * Nippon Kodo (日本香堂), an incense company
 * Kodō (taiko group) (鼓童), a taiko drumming group
 * Kodo-kai (弘道会), a yakuza criminal organization
 * The imperial way (皇道), a propaganda concept related to hakkō ichiu
 * Imperial Way Faction (Kōdō-ha 皇道派), a totalitarian faction within the Imperial Japanese Army
 * Kumano Kodō (熊野古道), a series of pilgrimage routes

People

 * Kodo Nishimura (西村 宏堂), Buddhist monk and makeup artist
 * Kodō Nomura (野村 胡堂), novelist and music critic
 * Kōdō Sawaki (沢木 興道), Sōtō Zen teacher
 * Junya Kodo (鼓童 淳也), mixed martial artist
 * Kokuten Kōdō (高堂 国典), actor

Other

 * Paspalum scrobiculatum, a type of millet grown primarily in Nepal
 * Eleusine coracana, or finger millet, grown across Africa and Asia
 * Kodo, Iran, a village in Fars Province, Iran

title: Kodo


text:
Talk:Circinus

Poorly named
Why is the constellation considered "poorly named"? Joyous 23:59, Apr 13, 2005 (UTC)
 * It, like many of Lacaille's constellations, is named after a scientific instrument, which is different from other constellation names. Whether it's a poor name is kind of POV IMHO.  I'm going to remove that.  JYolkowski 01:36, 14 Apr 2005 (UTC)

International Constellation Conference
What is the "International Constellation Conference" mentioned in the entry? Is this a joke? Skeptic2 22:10, 12 June 2007 (UTC)
 * I couldn't find it. I believe it is some kind of misconception. IAU can't be involved here, since their site http://www.iau.org/public_press/themes/constellations/ list pronunciations that seem to be partially adhering to Covington's article (but see Aries!) linked in that page. They don't recommend anything however.
 * (discussion copied to WikiProject Astronomy/Constellations Task Force)  Said: Rursus   ☻   05:25, 16 July 2008 (UTC)

History & Mythology
I feel that this section should be expanded. I came to this article as I haven't done any wiki editing for a good while and I thought I might help to promote the article to GA status. Currently the history/mythology does not include anything notable from southern hemisphere indigenous cultures. Perhaps we should flesh this out a bit? — Preceding unsigned comment added by Rbowman (talk • contribs) 09:45, 17 February 2013 (UTC)

 * It is a pretty faint constellation - I looked and looked and found zero. If you find something or have something to add...that'd be great. Casliber (talk · contribs) 11:51, 17 February 2013 (UTC)
 * Ditto, I've been through everything I can get my hands on. I'm pretty sure that there's no Polynesian mythos surrounding it, and I can't find anything Australian for the life of me. If you can turn up something that would be fantastic! Keilana|Parlez ici 22:02, 17 February 2013 (UTC)

 * Since I left my comment, I have been rooting around a bit but, like you, have not found anything. As you say, it's faint and also a bit of a wallflower next to Centaurus et al. It's possible it just did not have its own identity in older cultures. — Preceding unsigned comment added by Rbowman (talk • contribs) 21:06, 20 February 2013 (UTC)

Move?

 * The following discussion is an archived discussion of a requested move. Please do not modify it. Subsequent comments should be made in a new section on the talk page. Editors desiring to contest the closing decision should consider a move review. No further edits should be made to this section.

The result of the move request was: moved. DrKiernan (talk) 19:14, 29 January 2014 (UTC)

Circinus (constellation) → Circinus – I think Circinus is WP:PRIMARYTOPIC in the current Circinus dab - the Latin name of the instrument is hardly an equally widespread name and the galaxy is titled Circinus Galaxy, not just Circinus, unlike the constellation. This would also be consistent with other similar constellation cases, such as Telescopium, Delphinus, Tucana, Scorpius, etc. Brandmeistertalk  23:46, 17 January 2014 (UTC) Brandmeistertalk   23:46, 17 January 2014 (UTC)
 * Comment the galaxy is frequently called "Circinus" ; and the constellation is frequently called "Circinus Constellation" or "Constellation Circinus", so the titles of our articles are not definitive. Many of the contellation articles carry "(constellation)", so there's no requirement to remove it. ie Cancer (constellation), Sculptor (constellation), Mensa (constellation), etc. -- 70.50.148.122 (talk) 03:11, 18 January 2014 (UTC)
 * The constellation Circinus seems to be better known than Circinus galaxy, at least to general folk. The constellations like Cancer or Sculptor are disambiguated because other things are obviously more or equally recognizable. Brandmeistertalk  13:35, 18 January 2014 (UTC)
 * I think I'd support the move - the constellation is more a primary name topic than the galaxy. Calling the galaxy "Circinus" alone is more an abbreviation or colloquialism, and even then does not carry the same weight I think as M31 as Andromeda. Cas Liber (talk · contribs) 13:54, 18 January 2014 (UTC)

 * Support; the constellation definitely takes the WP:PRIMARYTOPIC over the galaxy. Unlike with Andromeda, the galaxy, although important, isn't one of the most studied objects in the entire sky. StringTheory11 (t • c) 18:02, 18 January 2014 (UTC)
 * Support; Circinus is almost exclusively referring to the constellation. Planet  Star  05:18, 19 January 2014 (UTC)
 * Support Red Slash 06:17, 23 January 2014 (UTC)
 * The above discussion is preserved as an archive of a requested move. Please do not modify it. Subsequent comments should be made in a new section on this talk page or in a move review. No further edits should be made to this section.

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Black Widow Nebula
It would be interesting to see (in this article) a description and coordinates of the object known as the Black Widow Nebula. It seems to be located in the constellation Circinus. I discovered the name of this object somewhere in one of the monthly magazines such as Sky & Telescope or Astronomy, but I can't remember which one. DannyCaes (talk) 20:39, 10 January 2023 (UTC)

Questions from a kid
Does this constalation have a story? 50.106.91.66 (talk) 14:09, 29 June 2024 (UTC)

title: Talk:Circinus


text:
File:Sum41 chuck.png

Summary
Cover of Sum 41's Chuck.

title: File:Sum41 chuck.png


text:
User:DennyJay

Name: Dennis Jay Hogan Location: Kinsley, Kansas Occupation: 9-1-1 Dispatcher Family: Oldest of 3, Married April 20 2004, 1 Child

I don't like leaving stuff undone. Period, end of discussion. Worse in my mind, though, is leaving something half-finished. It makes working on the wiki a lot harder for me; I like doing things all out. So, I've decided to combat this using this page. I'll make revisions on the following pages, and then copy/paste them to their rightful spots. Cute, huh. Just like it suggests here

Proposed Exile's Honor Article

title: User:DennyJay


text:
Pumpkin Diamond

The Pumpkin Diamond is a diamond weighing 5.54 carats (1.108 g) rated in color as Fancy Vivid Orange by the Gemological Institute of America. While this may seem small when compared to other famous diamonds, the Pumpkin Diamond is, in fact, one of the largest Fancy Vivid Oranges the GIA reports having rated and is unique compared to other orange diamonds because it is light-colored and notably intense. The Pumpkin Diamond was mined in Central African Republic and then imported into South Africa for sale, it was later cut and polished by William Goldberg, and put to auction at Sotheby's where it was bought by Ronald Winston of the House of Harry Winston for the price of $1.3 million. It is currently estimated to be valued at $3 million.

Formerly referred to simply as the 5.54 Vivid Orange, Winston named the diamond "The Pumpkin Diamond" as he bought it the day before Halloween. After buying the Pumpkin, Winston proceeded to have the diamond set in a ring between two smaller white diamonds. Halle Berry wore the ring to the 2002 Oscars where she won the Academy Award for Best Actress for her role in Monster's Ball.

While it is difficult to tell exactly what status the Pumpkin Diamond currently enjoys, the official GIA web site reports it as "one of the largest Fancy Vivid orange natural color diamonds in the world." The Color Diamond Encyclopedia, on the other hand, terms it "the world's largest fancy vivid orange diamond." In 1997, when it was purchased by The House of Harry Winston, the Gemstone Forecaster referred to it as "the only vivid orange ever graded by the GIA" (which is incorrect as there are several other vivid orange stones graded by GIA and offered for sale on websites, past and present).

The Pumpkin Diamond was displayed as part of the Smithsonian's "The Splendor of Diamonds" exhibit, alongside The De Beers Millennium Star, the world’s largest top colour (D) internally and externally flawless pear-shaped diamond at 203.04 carat (40.608 g) and The Heart of Eternity, a 27.64 carat (5.528 g) heart-cut blue diamond.

title: Pumpkin Diamond


text:
Wachtmeister

Wachtmeister (Wm; German for 'master-sentinel' or 'watch-master') is a military rank of non-commissioned officers (NCO) in Austria and Switzerland. It is also used in civil authorities in German-speaking countries (police, judiciary, customs service, border protection). The Wachtmeister was initially responsible for the guard duty of the army. Later, it became the Feldwebel equivalent NCO-grade of the cavalry and artillery. Besides Austria and Switzerland today, the rank was also used elsewhere, for example in Germany, Russia, and Poland (wachmistrz).

In the German police service, Wachtmeister denoted the lowest rank; it was abolished in the 1980s, but is still the colloquial term referring to police patrolling in uniform.

Historical background
The Wachtmeister was in the beginning responsible guard, sentry, or sentinel, responsible for the armies' guard duty. Later he became the Feldwebel equivalent NCO-grade of the cavalry and artillery.

In the Landsknecht armies and in the town of the 16th century, Wachtmeister was the official title to a «war experienced, skilful, and honest fellow», which was – in line to the order of his superior – responsible for the security of the military compound, or/and had to take care for the marching troops. He organized and controlled the guards, was responsible for discipline and attention, and took care for knowing the watchword. The watch service was provided almost by the cavalry, and often the mounted troops were responsible to guard the whole army, what was the case for instance in Brandenburg about 1620.

With the formation of standing armies, the designation Wachtmeister became of universally valid for the Feldwebel of the cavalry, later also of the artillery and other armed service branches. As regards to the three Feldwebel-ranks until 1945 there were the equivalent ranks Unterwachtmeister, Wachtmeister and Oberwachtmeister. Until 1970 in the GDR NPA the Feldwebel of the artillery was designated Wachtmeister.

Austria
Until the 1970s year the artillery and air defence troops used the designation Feuerwerker instead of Wachtmeister. Today, the Wachtmeister is the lowest NCO-rank (assignment group M BUO 2 / professional NCO; respectively M ZUO 2 / longer-serving volunteer) in the Austrian Bundesheer. The Wachtmeister will normally be deployed as a leader (Austrian: Kommandant) of a squad (8 to 13 soldiers).

Regarding the promotion to the rank there are three possibilities:
 * First: to pass (successfully) the one year NCO-course on the Heeresunteroffiziersakademie (HUAk) of the Bundesheer in Enns
 * Second: by finishing / at the end of the so-called make good training (de: Nachholausbildung)
 * Third: by finishing the first part of the officers' training programme.

Austro-Hungarian Armed Forces
Wachtmeister was a cavalry rank of the Austro-Hungarian Armed Forces (1867–1918). It was comparable to Cavalry Master-sergeant in Anglophone armed forces.

In the Austro-Hungarian Armed Forces Wachtmeister was equivalent to:
 * Beschlagmeister I. Klasse (Master-Blacksmith 1st class) cavalry,
 * Feldwebel (en: Master-sergeant) infantry,
 * Feuerwerker (Master-sergeant) artillery,
 * Oberjaeger (Master-Sergeant) of the mountain troops,
 * Rechnungs-Unteroffizier I. Klasse (Fiscal master-sergeant 1st class),
 * Regimentshornist (Regiment bugler),
 * Regimentstambour (Regiment drummer),
 * Waffenmeister I. Klasse (Weapon master 1st class) artillery and weapon arsenal,
 * Einjährig-Freiwilliger-Feldwebel (Feldwebel – volunteer serving one year), and
 * Kadett-Feldwebel (Officers-Aspirant).

Then rank insignia was a gorget patch on the stand-up collar of the so-called Waffenrock (en: tunic), and consisted of three white stars on 13 mm ragged yellow silk galloon. The gorget patch and the stand-up collar showed the particular Waffenfarbe (en: corps colour).

 * Examples (selection):

Germany
Similarly to the company sergeant major appointment to army units (de: Kompaniefeldwebel / popularly: Spiess), the NCOs with port épée on board larger warships wears the designation «Wachtmeister». Among other responsibilities, he might be required to deal with S1 (coordinating staff area – personnel service) obligations. Assigned to this role will be experienced port épée NCOs up to the rank of Hauptbootsmann (OR7) or higher.

In the German army ground forces, the designation of the Feldwebel rank of Cavalry and Artillery was the «Wachtmeister» until 1945.

In the GDR National People´s Army (NPA), the «Wachtmeister» was replaced by Feldwebel in 1970.

In the Imperial German Navy, Reichsmarine, and Kriegsmarine, the lowest port épée NCO rank of the sea operations divisions was named «Wachtmeister» as well. However, the equivalent rank of land operations divisions was named Feldwebel.

National People's Army
In the GDR National People's Army (NPA) the «Wachtmeister» was replaced by the universal rank designation Feldwebel. The equivalent rank of the Volksmarine (en: People's Navy) was the Meister of the Volksmarine.

Poland
In Poland, "Wachmistrz" was a sergeant serving in cavalry.

Russia
To the Russian Army, the rank of Wachtmeister (ru: Ва́хмистр / Vakhmistr) was adopted in 1711, by order of the Tsar Peter the Great. Until 1877, there were the unofficial ranks of starshij vakhmistr (Старший ва́хмистр) and mladshij vakhmistr (Младший ва́хмистр) in order to identify and distinguish between what could be called platoon non-commissioned officers.

The Wachtmeister was responsible for providing support to the troop commander, which normally was Rittmeister (cavalry captain, roughly equivalent to OF-2) Among a Wachtmeister’s responsibilities were basic unit training, command task training, service support, and the maintenance of unit morale.

The German equivalent to the Russian Wachtmeister was the infantry Feldwebel. Until 1826, it was the highest non-commissioned officer rank, and superior to all subordinate NCOs. In 1826 the so-called “old” Oberwachtmeisters were counted to the senior officers’ rank group in line with the Russian rank table (XIV, before XIII). However, the reorganisation was never accepted in practical usage, although such a position would have been equivalent to the rank of cornet.

Switzerland
In the Military of Switzerland the Wachtmeister (abbr. Wm, French: sergent, Italian: sergente) is a non-commissioned officer rank. The rank is higher than a Korporal, and lower than an Oberwachtmeister.

Until the so-called Army reform XXI (in effect from 1 January 2004), the rank was regularly assigned to a Zugführer-Stellvertreter (deputy platoon leader). However, in 2014, a newly appointed Wachtmeister was to be a squad leader or vehicle leader (Gruppenführer, Wagenkommandant), e.g. a gun commander (Geschützführer).

In United Nations missions and in NATO Partnership for Peace, the rank Wachtmeister will be designated in English with Sergeant (Sgt).

title: Wachtmeister


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Sotnik

Sotnik or sotnyk (со́тник, сотник, стотник) was a military rank among the Cossack starshyna (military officers), Strelets Troops (17th century) in Muscovy and Imperial Cossack cavalry (since 1826), the Ukrainian Insurgent Army, the Ukrainian Galician Army, and the Ukrainian People's Army.

Administrative rank
Holders of the rank also served as leaders of territorial units. In the Cossacks' paramilitary society of the Zaporozhian Host, Cossack Hetmanate, and Sloboda Ukraine, territories were organized along the lines of military organization and commanded by officers. During the Khmelnytsky Uprising and in the Cossack Hetmanate (17th-18th centuries), sotnyks were leaders of territorial administrative subdivisions called sotnyas. Such sotnyks were subordinated to polkovnyks (colonel) who were in control of a polk (primary administrative division) and a regiment (military unit).

Military ranks
The word sotnik literally means commander of a hundred men in most Slavonic languages, much like how the Latin term Centurion reflected a commander of a similar number of troops in the Roman Empire. In the Russian rank-structure the military role of a sotnik developed into that of a poruchik (поручик), eventually known as "lieutenant" (лейтенант). Ukrainian military formations retained the rank of sotnyk (сотник) well into the 20th century as the equivalent of an army captain. The rank did not officially change, but rather fell out of use after the Soviet Army and intelligence services suppressed the Ukrainian Insurgent Army in the late 1940s and 1950s.

Some translations render the word sotnik as "Captain", however the "Lieutenant" interpretation also appears in common usage, and for the sake of historical and social clarity the original rank-name is used.

Slovenia
The rank is still used by the Slovenian Armed Forces, and is equal to the rank of captain in other armed forces.

Legacy
The name of "Sotnik" has been adopted as a surname.
 * Olena Sotnyk

title: Sotnik


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Forchheim

Forchheim is a town in Upper Franconia (Oberfranken) in northern Bavaria, and also the seat of the administrative district of Forchheim. Forchheim is a former royal city, and is sometimes called the Gateway to the Franconian Switzerland, referring to the region of outstanding natural beauty to the north east of the town. Nowadays Forchheim is most famous for its ten day long beer and music festival (Annafest) which takes place in late July in an idyllic wooded hillside, home to 24 beer gardens, on the outskirts of the town. Forchheim's population, as of December 2013, was 30,705, and its land area is 44.95 km². Its position is 49° 44' N, 11° 04' E and its elevation is 265 m above sea level.

Name and coat of arms
When the coat of arms was bestowed upon the town at the beginning of the 13th century, people wrongly believed that their town's name, "Vorchheim" originates from the Old High German word vorhe (“trout”). This resulted in the coat of arms showing two trout (above). Although the rivers around the town were certainly home to a great number of trout in those days, it seems likelier that the town's name was actually derived from the Old High German word vorha, forha (Föhre=“pine”). Hence, the name means “pine home” with a probability bordering on certainty.

The name most likely originates in the 7th century, when Frankish settlers first ensconced themselves in the region. They established many riverside towns with names ending in –heim.

Transport connections
Forchheim is directly connected to the Autobahn network by way of the A 73, via 2 Exits Forchheim-Nord and Forchheim-Süd.

Through Forchheim run Federal Highways (Bundesstraßen) B 470. In 2011, the former B 4 which also ran through Forchheim was downgraded to a regional road because of its parallelity concerning the regional importance to the Autobahn A 73.

Rail traffic from the station goes towards Bamberg, Nuremberg and Ebermannstadt. The railway line to Höchstadt was permanently closed on 1 April 2005. Since 2010, Forchheim is also connected to the Nuremberg S-Bahn; work began on this project in 2006.

Local public transportation, such as buses and hailed shared taxis, is incorporated into the Greater Nuremberg transport area.

The city lies right on the Rhine-Main-Danube Canal and lies roughly 30 minutes from Nuremberg Airport.

Neighborhoods

 * Buckenhofen (on the left bank of the Regnitz; first mentioned in documents in 1251, but likely older; has about 4,500 inhabitants)
 * Burk (likely older than the town itself; known for its Dreikönigskirche {Three Kings Church, i.e. the three wise men/magi}, the only one so dedicated in the whole diocese of Bamberg)
 * Kersbach with Sigritzau
 * Reuth
 * Serlbach (northeast of Forchheim; its name is a corruption of an older name, Zum Erlebach)

History
In the 8th century, a royal court and a palace were built in Forchheim.

In 805, the town was mentioned in the Diedenhofener Kapitular, a capitulary (royal order) from Charlemagne forbidding the two towns that it named – Magdeburg was the other – to trade weapons with the Slavs, issued at Diedenhofen (now Thionville, France). This is the first documentary evidence of the town's existence.

In the following centuries, Forchheim saw many imperial diets and princely gatherings. On 10 November, 911, Conrad I was elected and crowned the first "German" king.

On 1 November 1007, Emperor Heinrich II granted Forchheim, then under Crown ownership, the Bishopric of Bamberg. By 1039, however, Emperor Heinrich III had brought the town back under Imperial administration until it was finally made part of the Bishopric of Bamberg on 13 July 1063, a status which lasted up until the secularization in 1802–1803.

In Heinrich IV's time, Rudolf von Rheinfelden was chosen to be the Gegenkönig ("anti-king") on 15 March 1077, in Forchheim.

Sometime between 1200 and 1220, Forchheim was raised to the status of a city, and was granted its current coat of arms.

Owing to Forchheim's fortifications, it got through the Thirty Years' War without being overrun even once. The Prince-Bishop of Bamberg fled the Swedes in this war, seeking shelter for himself, and also for his cathedral treasure, in the strongly defended fortress town of Forchheim. The Swedes laid siege to the town several times from 1632 to 1634. It was also in this era of Forchheim's history that some of the townsfolk earned the rather unflattering nickname Mauerscheißer ("wall shitters"). This came from their practice of defecating over the city walls during the siege, to demonstrate to the Swedes that there was still enough to eat in the city, and that their siege was ineffective and pointless.

On 6 September 1802, Forchheim was occupied by Bavarian troops and annexed to the Electorate of Bavaria.

In 1889, Forchheim became a kreisfreie Stadt, conferring on it certain enhanced local powers. It lost this status in 1972 under Bavarian regional government reform, and was united with Landkreis Forchheim, the local district. Since then its title is Große Kreisstadt.

Today
In 2005, Forchheim celebrated its 1,200th anniversary of first documentary mention, on the occasion of which the Deutsche Post (German Post) issued special commemorative stamps worth 45 cents. In 2004, the city played host to the Bavarian provincial Exhibition. There were about 199,100 visitors.

Things to see

 * Rathaus (City Hall), 14th–16th centuries with décor by Hans Ruhalm, 1523.

Forchheim town hall +49 9191 7140 https://goo.gl/maps/cWw3AhELTaZhfeZE6

 * Kaiserpfalz, prince-bishop's palace, 14th century.

Pfalzmuseum Forchheim +49 9191 714326 https://goo.gl/maps/USax8FbLRhNvaYWK6

 * Martinskirche (church), 12th–15th centuries.
 * Marienkapelle (chapel), 12th century.
 * Festungsmauer (fortification wall), 1560–1750 with mediaeval Saltorturm (tower).

https://goo.gl/maps/htnKucFkfNHDeeFJ6
 * Kammerersmühle (a quaintly leaning old mill, now used as a wine bar), 17th century. Das schiefe Haus

Spitalkirche St. Katharina https://goo.gl/maps/fun7yypCu3ktAjXj9
 * Katharinenspital (hospital), 1611 and Spitalkirche (hospital church), 1490

 * Klosterkirche and Kloster (monastery church, and monastery) 17th century.

Klosterkirche St. Anton Klosterverein St. Anton e.V. +49 9191 7169311 https://goo.gl/maps/rFKttCtGUFAyUP1n7

Stadtpark https://goo.gl/maps/zdUhHdc3roYj9rDQ7
 * Stadtpark (Citypark), surrounded by the old city wall, big grassed area.

Regular events

 * January/February: Carnival festival and Carnival parade
 * April/May: Theatertage (“Theatre days”)
 * June: Altstadtfest (“Old Town Festival“)
 * July/August: Annafest
 * December: Schönster Adventskalender der Welt (“World’s loveliest Advent calendar”)and actually the biggest one in the world (Entry in the "World Guinness Book Records")

Besides those big and famous events, Forchheim offers a plenty of different festivals around the year. Especially in the summer there is a lot going on in the city. Africafestival, Streetmusicfestival, Winefestival or even some special Neighborhood- or Streetfestivals with live music are pretty common.

The so-called "Jahn Halle", a kind of "Townhall," offers live music performances during the year.

Economy
Forchheim's economy is mainly shaped by its proximity to Nuremberg.

In Forchheim, the Siemens company runs a large site for production and development of medical devices, particularly for computed tomography. Together with the company's sites in Erlangen and Nuremberg, it is part of the "Siemens' Medical Valley".

There is a famous pedestrian precinct downtown (see picture above). Plenty of shops, restaurants and cafés can be found there, as well as cultural and architectural artwork.

Twin towns – sister cities
Forchheim is twinned with:

 * 🇨🇿 Broumov, Czech Republic
 * 🇷🇴 Gherla, Romania
 * 🇫🇷 Le Perreux-sur-Marne, France
 * 🇩🇪 Pößneck, Germany
 * 🇦🇹 Roppen, Austria
 * 🇮🇹 Rovereto, Italy

Notable people

 * (died 1480), Roman Catholic theologian
 * Johann Salver (around 1670–1738), copper cutters
 * Johann Philipp Anton von Franckenstein (1695–1753), bishop
 * Hilmar Wäckerle (1899–1941), National Socialist, first commander of Dachau Concentration Camp
 * Wolfgang Droege (1949–2005), Canadian-German right-wing extremist
 * Klaus Kreuzeder (1950–2014), saxophonist
 * Horst Kummeth (born 1956), actor, director and author
 * Mustafa Özkan (born 1975), German-Turkish footballer
 * Roberto Hilbert (born 1984), footballer
 * Andreas Sponsel (born 1986), soccer goalkeeper
 * El Hotzo (born 1996), satirist
 * Moritz Löhner (born 1998), racing driver

title: Forchheim


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Speed Grapher

Speed Grapher (stylized as SPEED GRAPHER) is a 2005 anime series produced by Gonzo. The series ran for 24 episodes from April to October 2005 on TV Asahi. It tells the story of former war photographer, Tatsumi Saiga and his quest to save Kagura Tennōzu from Chōji Suitengu and the members of a fetish club, the Roppongi Club. In 2006, the series was licensed for release in North America by Funimation and aired on the Independent Film Channel between March 7 and August 15, 2008.

The series was adapted into a manga by Tomozo. Originally serialized by MediaWorks in Monthly Dengeki Comic GAO!, it was released to three tankōbon between September 2005 and September 2006. The manga series was then licensed to Chuang Yi, who released the three volumes in English and Chinese in Singapore, and later to Tokyopop, who released the first two volumes in North America in September and December 2008. A light novel was also created and was written by Minoru Niki. It was published by Hayakawa Publishing and released on July 21, 2005.

Plot
Speed Grapher follows the exploits of former war photographer Tatsumi Saiga, who investigates a secret fetish club for the ultra-wealthy called the Roppongi Club. He tries to photograph the club's "goddess", a 15-year-old, exploited girl named Kagura, but is discovered. As he is about to be killed, Kagura kisses him, granting him the ability to destroy anything he photographs. Saiga soon discovers that Kagura's body fluids, like her saliva, in combination with a certain "virus", can give people bizarre abilities relating to their secret desires, fetishes, and obsessions. Club members strive for the honor of becoming "gifted" via Kagura's power. Saiga soon becomes entangled in this secret underground society and the powerful and corrupt Tennōzu Group mega-corporation that operates it. He attempts to free Kagura, a move that puts the two of them on the run from the Tennōzu Group and blood-thirsty members of the club with bizarre and often horrifying special powers.

Saiga and Suitengu engage in a game of cat and mouse; Saiga and Kagura manage to evade capture several times before Suitengu himself attacks Saiga, severely injuring him, and takes Kagura captive. To take over Tennōzu Group, Suitengu murders its president, Shinsen Tennōzu, who also is Kagura's mother. Kagura inherits the group, so Suitengu attempts to marry her to take legal control of it. Saiga, having recovered from his wounds, interrupts the wedding and rescues Kagura. Together, they attempt to leave Japan but are enticed back by the prospect of defeating Suitengu once and for all.

The plan, however, ends up being a trap set up by Prime Minister Kamiya, Seiji Ochiai and other Cabinet members as a way to control Suitengu and take control over the club. But, Suitengu knew of their betrayal, and after trapping all the Cabinet members, the police superintendent and other members of government inside the club, he went to Kamiya's mansion to exact his revenge against him for having ruined his life and that of his family in the past. After brutally killing him, he then took away Kagura from Saiga by promising not to kill Saiga if Kagura comes with him willingly. Saiga and his policewoman friend Hibari Ginza make one final attack on Suitengu's stronghold - the main building of Tennōzu Group. In addition, a group of politicians from around the world fire missiles at Tokyo to kill Suitengu. Saiga and Suitengu battle, but Saiga is unable to defeat Suitengu before going blind from overusing his power. Suitengu spares Saiga's life, and, in a final act of defiance, self-destructs the Tennōzu building, killing all the members of the club and destroying all the money he gathered, before dying in the explosion. The world collapses into a financial crisis, but Saiga and Kagura finally reunite five years later, no longer under threat of attack.

Production
Speed Grapher was aimed at a mature audience to "stimulate the audience at an intellectual level", according to director Kunihisa Sugishima. The story was influenced by the Japanese economic scenario in which there were several cases of suicides. He noted these cases must have been caused by the fact that in our society "financial fortune is equated with success and is expected to lead to happiness". He described Saiga as someone who opposes this system and Kagura as someone trapped on it. Gonzo opted to use little computer graphics and to create hand-drawn illustrations painted by computer for both the foreground and the background. In Sugishima's words: "Because we wanted Speed Grapher to stand out because of its story, we chose not to use any special visual effects."

Anime
The episodes of Speed Grapher are directed by Kunihisa Sugishima, animated by Gonzo, and produced by TV Asahi. They initially aired on TV Asahi between April 8, 2005, and September 30, 2005, in Japan. It was then released to twelve DVD compilations, each containing two episodes, between July 2005 and June 2006 by Sony Pictures Entertainment.

The North American adaptation was licensed to Funimation, who released it to DVD and on iTunes. The six DVD compilations, containing four episodes each, were released to Region 1 between July 2006 and March 2007. Several "Limited Edition" DVDs were also released on the same dates as the regular DVDs. On March 11, 2008, a box set was released. Speed Grapher aired on the Independent Film Channel between March 7 and August 15, 2008. On September 28, 2006, Madman Entertainment revealed that it had received a license to distribute Speed Grapher to Australia and New Zealand. Madman released the first DVD volume with a collector's box on October 11, 2006. A box release, with all six DVD compilations, was released on March 19, 2008. In the United Kingdom, Speed Grapher was licensed to MVM Films, who released six DVD compilations between April 16, 2007, and February 4, 2008. Speed Grapher was also aired internationally by Animax. In Latin America, Animax aired the series in Brazil, Argentina, Venezuela, and Mexico. Future showings are also planned in Asia.

Manga
Based directly on the anime, a manga series, also entitled Speed Grapher, was released in Japan by MediaWorks and was originally serialized in Monthly Dengeki Comic GAO!. Illustrated by Tomozo, the series was collected into three tankōbon, which were released between September 2005 and September 2006.

The series was licensed to Chuang Yi in Singapore, who released all three volumes of the manga in English on December 11, 2007, July 22, 2008, and November 2009 respectively. Chuang Yi also released the series in Chinese. The Speed Grapher manga received another English release by Tokyopop in North America, who released the first two volumes on September 16, 2008, and December 2, 2008, respectively. The third volume was set to be released on March 10, 2009, but was cancelled shortly beforehand. In Germany, the manga was licensed to Carlson Comics, who released all three volumes. Titan Comics is set to re-release the manga in English in 2024.

Light novel
A light novel version of Speed Grapher, written by Minoru Niki, was also released. Hayakawa Publishing released it on July 21, 2005. The novel was also licensed to Tokyopop in North America and was set to be released on November 11, 2008, but was cancelled alongside volume three of the manga.

Music
A drama CD was released in Japan on September 22, 2005, by King Records. In addition, two soundtracks were released as bonus CDs accompanying the release of the second and the sixth DVD volume in August 2005 and February 2006, respectively. They include score music composed by Shinkichi Mitsumune, and the opening theme and the two ending themes.

Reception
Speed Grapher received mixed reviews from critics. Zac Bertschy and Theron Martin of Anime News Network both found the animation to be sub-par when compared to other Gonzo releases. In addition, Zac found the storyline to be "totally silly" and strange though it was possibly very entertaining because of its uniqueness. Theron found that later episodes felt "more natural" and cited the characters to be part of this improvement, though the animation was "still second-class (at best)." Compared to the Japanese release, Theron Martin greatly preferred the English dubs, noting that "the English dialogue has more punch and better flow than the drier and sometimes awkwardly-worded Japanese." Tasha Robinson of Sci Fi Weekly found Speed Grapher to have a "rich feel that's mirrored in the lovely visuals" and a complicated storyline. She also commented that "Its dry, serious central plotline is also clearly aimed at viewers who value sophisticated, drawn-out serial stories over instant gratification." D. F. Smith of IGN disliked the storyline, though for different reasons. He felt that the series was "trying way too hard to push the content envelope" and that the characters were not likable. However, in contrast to the Anime News Network reviewers, he found the art and animation to be a "first-rate job." The anime was chosen as the fifth best DVD release of the year by DVD Talk's staff. They wrote, "the twists here were enough to make the series unique with a decidedly adult approach some may find discomforting but you will be glued to the edge of your seat as the action packed series provides some of the best intrigue of the year".

title: Speed Grapher


text: User talk:67.164.122.89

title: User talk:67.164.122.89


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Hinduism in Indonesia

Hinduism is the third-largest religion in Indonesia, based on civil registration data in 2023 from Ministry of Home Affairs, is practised by about 1.68% of the total population, and almost 87% of the population in Bali. Hinduism was the dominant religion in the country before the arrival of Islam and is one of the six official religions of Indonesia today. Hinduism came to Indonesia in the 1st-century through Indian traders, sailors, scholars and priests. A syncretic fusion of pre-existing Javanese folk religion, culture and Hindu ideas, that from the 6th-century also synthesized Buddhist ideas as well, evolved as the Indonesian version of Hinduism. These ideas continued to develop during the Srivijaya and Majapahit empires. About 1400 CE, these kingdoms were introduced to Islam from coast-based Muslim traders, and thereafter Hinduism, which was previously the dominant religion in the region, mostly vanished from many of the islands of Indonesia.

Indonesia has the fourth-largest population of Hindus in the world, after India, Nepal and Bangladesh. Though being a minority religion, the Hindu culture has influenced the way of life and day-to-day activities in Indonesia. Outside of Bali, many adherents of traditional indigenous religions identify as Hindus in order to gain official recognition.

History

The indigenous peoples of the Indonesian Archipelago believed in animism and dynamism, practices commonly shared among many tribal peoples around the world. In the case of the first Indonesians, they especially venerated and revered ancestral spirits; they developed a belief that certain individuals’ spiritual energy may inhabit (or be reincarnated in) various natural objects, beings and places, such as animals, insects, trees, plants, stones, forests, mountains, or any place deemed sacred. This unseen spiritual entity and supernatural knowledge is identified by the ancient Javanese, Sundanese and Balinese as "hyang", which can mean either “divine” or “ancestral”. In modern Indonesian, "hyang" tends to be associated with the notion of God.

Arrival of Hinduism
Hindu influences reached the Indonesian Archipelago as early as the first century. In tales like the "Kidung Harṣa Wijaya" one reads that "rata bhaṭṭāra Narasingha" supposedly was a scion in the lineage of Hari, and that Hari is another word for "Vishnu". Early translators of Kavi manuscripts misunderstood the "being a son of" and assumed that Vishnu actually had human offspring and so on. Here however we must conclude a belonging to a religious school of thought, Vaisnavism. Therefore, early Hinduism on Java, Bali, and Sumatra consisted of both main schools of Hinduism. Thus, historical evidence is not entirely unclear about the diffusion process of cultural and spiritual ideas from India. Java legends refer to Saka-era, traced to 78 CE. Stories from the Mahabharata Epic have been traced in Indonesian islands to the 1st century; whose versions mirror those found in southeast Indian peninsular region (now Tamil Nadu and southern Andhra Pradesh). The Javanese prose work Tantu Pagelaran of the 14th century, which is a collection of ancient tales, arts and crafts of Indonesia, extensively uses Sanskrit words, Indian deity names and religious concepts. Similarly ancient Chandis (temples) excavated in Java and western Indonesian islands, as well as ancient inscriptions such as the 8th century Canggal inscription discovered in Indonesia, confirm widespread adoption of Shiva lingam iconography, his companion goddess Parvati, Ganesha, Vishnu, Brahma, Arjuna, and other Hindu deities by about the middle to late 1st millennium AD. Ancient Chinese records of Fa Hien on his return voyage from Ceylon to China in 414 AD mention two schools of Hinduism in Java, while Chinese documents from 8th century refer to the Hindu kingdom of King Sanjaya as Holing, calling it "exceedingly wealthy," and that it coexisted peacefully with Buddhist people and Sailendra ruler in Kedu Plain of the Java island.

The two major theories for the arrival of Hinduism in Indonesia include that South Indian sea traders brought Hinduism with them, and second being that Indonesian royalty welcomed Indian religions and culture, and it is they who first adopted these spiritual ideas followed by the masses. Indonesian islands adopted both Hindu and Buddhist ideas, fusing them with pre-existing native folk religion and Animist beliefs. In the 4th century, the kingdom of Kutai in East Kalimantan, Tarumanagara in West Java, and Holing (Kalingga) in Central Java, were among the early Hindu states established in the region. Excavations between 1950 and 2005, particularly at the Cibuaya and Batujaya sites, suggests that Tarumanagara revered deity Wisnu (Vishnu) of Hinduism. Ancient Hindu kingdoms of Java built many square temples, named rivers on the island as Gomati and Ganges, and completed major irrigation and infrastructure projects.

Several notable ancient Indonesian Hindu kingdoms were Mataram, famous for the construction of one of the world's largest Hindu temple complexes - the Prambanan temple, followed by Kediri and Singhasari. Hinduism along with Buddhism spread across the archipelago. Numerous sastras and sutras of Hinduism were translated into the Javanese language, and expressed in art form. Rishi Agastya, for example, is described as the principal figure in the 11th century Javanese text Agastya parva; the text includes puranas, and a mixture of ideas from the Samkhya and Vedanta schools of Hinduism. The Hindu-Buddhist ideas reached the peak of their influence in the 14th century. The last and largest among the Hindu-Buddhist Javanese empires, Majapahit, influenced the Indonesian archipelago.

Hinduism in the colonial era
Sunni Muslim traders of the Shafi'i fiqh, as well as Sufi Muslim traders from India, Oman and Yemen brought Islam to Indonesia. The earliest known mention of a small Islamic community midst the Hindus of Indonesia is credited to Marco Polo, about 1297 AD, whom he referred to as a new community of Moorish traders in Perlak. Four diverse and contentious Islamic Sultanates emerged in north Sumatra (Aceh), south Sumatra, west and central Java, and in southern Borneo (Kalimantan).

These Sultanates declared Islam as their state religion and fought against each other as well as the Hindus and other non-Muslims. In some regions, Indonesian people continued their old beliefs and adopted a syncretic version of Islam. In other cases, Hindus and Buddhists left and concentrated as communities in islands that they could defend. Hindus of eastern Java, for example, moved to Bali and neighboring small islands. While this era of religious conflict and inter-Sultanate warfare was unfolding, and new power centers were attempting to consolidate regions under their control, European colonialism arrived. The Indonesian archipelago was soon dominated by the Dutch colonial empire. The Dutch colonial empire helped prevent inter-religious conflict, and it slowly began the process of excavating, understanding and preserving Indonesia's ancient Hindu-Buddhist cultural foundations, particularly in Java and western islands of Indonesia.

Hinduism in modern era
After Indonesia gained its independence from Dutch colonial rule, it officially recognized only monotheistic religions under pressure from political Islam. Further, Indonesia required an individual to have a religion to gain full Indonesian citizenship rights, and officially Indonesia did not recognize Hindus. It considered Hindus as orang yang belum beragama (people without religion), and as those who must be converted. In 1952, the Indonesian Ministry of Religion declared Bali and other islands with Hindus as needing a systematic campaign of proselytization to accept Islam. The local government of Bali, shocked by this official national policy, declared itself an autonomous religious area in 1953. The Balinese government also reached out to India and former Dutch colonial officials for diplomatic and human rights support. A series of student and cultural exchange initiatives between Bali and India helped formulate the core principles behind Balinese Hinduism (Catur Veda, Upanishad, Puranas, Itihasa). In particular, the political self-determination movement in Bali in mid 1950s led to a non-violent passive resistance movement and the joint petition of 1958 which demanded Indonesian government recognize Hindu Dharma. This joint petition quoted the following Sanskrit mantra from Hindu scriptures,

"Om tat sat ekam eva advitiyam Translation: Om, thus is the essence of the all prevading, infinite, undivided one."

The petition's focus on the "undivided one" was to satisfy the constitutional requirement that Indonesian citizens have a monotheistic belief in one God. The petitioners identified Ida Sanghyang Widhi Wasa as the undivided one. In the Balinese language this term has two meanings: the Divine ruler of the Universe and the Divine Absolute Cosmic Law. This creative phrase met the monotheistic requirement of the Indonesian Ministry of Religion in the former sense, while the latter sense of its meaning preserved the central ideas of dharma in ancient scripts of Hinduism. In 1959, Indonesian President Sukarno supported the petition and a Hindu-Balinese Affairs section was officially established in the Ministry of Religious Affairs under the Djuanda Cabinet.

Indonesian politics and religious affairs went through turmoil from 1959 to 1962, with Sukarno dissolving the Konstituante and weakening the impact of communist movement in Indonesia along with political Islam. Nevertheless, officially identifying their religion as Hinduism was not a legal possibility for Indonesians until 1962, when it became the fifth state-recognized religion. This recognition was initially sought by Balinese religious organizations and granted for the sake of Bali, where the majority were Hindu. Between 1966 and 1980, along with Balinese Hindus, large numbers of Indonesians in western Java, as well as parts of South Sulawesi, North Sumatra, Central and South Kalimantan officially declared themselves to be Hindus. They politically organized themselves to press and preserve their rights. The largest of these organizations, Parisada Hindu Dharma Bali, changed its name to Parisada Hindu Dharma Indonesia (PHDI) in 1986, reflecting subsequent efforts to define Hinduism as a national rather than just a Balinese concern.

While Hindus in Bali, with their large majority, developed and freely practiced their religion, in other islands of Indonesia they suffered discrimination and persecution by local officials as these Hindus were considered as those who had left Islam, the majority religion. However, the central government of Indonesia supported the Hindus. In the 1960s, Hinduism was an umbrella also used by Indonesians whose faith was Buddhism and Confucianism, but when neither of these two were officially recognized. Furthermore, Hindu political activists of Indonesia worked to protect people of those faiths under rights they had gained at the Indonesian Ministry of Religion.

To gain official acceptance and their rights in a Muslim-dominated country, Hinduism in Indonesia was politically forced to adapt. Currently Hindu Dharma is one of the five officially recognized monotheistic religions in Indonesia.

Folk religions and animists with a deep concern for the preservation of their traditional ancestor religions declared their religion to be Hinduism, considering it a more flexible option than Islam or Christianity, in the outer islands. In the early seventies, the Toraja people of Sulawesi were the first to realize this opportunity by seeking shelter for their indigenous ancestor religion under the broad umbrella of 'Hinduism', followed by the Karo Batak of Sumatra in 1977. In central and southern Kalimantan, a large Hindu movement has grown among the local indigenous Dayak population which lead to a mass declaration of 'Hinduism' on this island in 1980. However, this was different from the Javanese case, in that conversions followed a clear ethnic division. Indigenous Dayak were confronted with a mostly population of government-sponsored (and predominantly Madurese) migrants and officials, and deeply resentful at the dispossession of their land and its natural resources.

Compared to their counterparts among Javanese Hindus, many Dayak leaders were also more deeply concerned about Balinese efforts to standardize Hindu ritual practice nationally; fearing a decline of their own unique 'Hindu Kaharingan' traditions and renewed external domination. By contrast, most Javanese were slow to consider Hinduism at the time, lacking a distinct organization along ethnic lines and fearing retribution from locally powerful Islamic organizations like the Nahdatul Ulama (NU).

Several native tribal peoples with beliefs such as Sundanese Sunda Wiwitan, Buginese Tolotang, Torajan Aluk Todolo, Tenggerese Budho, and Batak Malim, with their own unique syncretic faith, have declared themselves as Hindus in order to comply with Indonesian law, while preserving their distinct traditions with differences from mainstream Indonesian Hinduism dominated by the Balinese. These factors and political activity has led to a certain resurgence of Hinduism outside of its Balinese stronghold.

In February 2020, President Joko Widodo issued a presidential regulation elevating the status of Hindu Dharma State Institute in Denpasar, Bali into the country's first Hindu state university, named I Gusti Bagus Sugriwa State Hindu University. This institution of Hindu higher study started out as a state academy for teachers of Hindu religion in 1993, before being converted into the Hindu Religion State College in 1999, and then into the Hindu Dharma State Institute in 2004.

General beliefs and practices

The general beliefs and practices of Agama Hindu Dharma are a mixture of ancient traditions and contemporary pressures placed by Indonesian laws that permit only monotheist belief under the national ideology of panca sila. Traditionally, Hinduism in Indonesia had a pantheon of deities and that tradition of belief continues in practice; further, Hinduism in Indonesia granted freedom and flexibility to Hindus as to when, how and where to pray. However, officially, Indonesian government considers and advertises Indonesian Hinduism as a monotheistic religion with certain officially recognized beliefs that comply with its national ideology. Indonesian school text books describe Hinduism as having one supreme being, Hindus offering three daily mandatory prayers, and Hinduism as having certain common beliefs that in part parallel those of Islam. Scholars contest whether these Indonesian government recognized and assigned beliefs reflect the traditional beliefs and practices of Hindus in Indonesia before Indonesia gained independence from Dutch colonial rule.

Some of these officially recognized Hindu beliefs include:
 * A belief in one supreme being called 'Ida Sanghyang Widi Wasa', 'Sang Hyang Tunggal', or 'Sang Hyang Acintya'. God Almighty in the Torajanese culture of Central Sulawesi is known as "Puang Matua" in Aluk To Dolo belief.
 * A belief that all of the gods are manifestations of this supreme being. This belief is the same as the belief of Smartism, which also holds that the different forms of God, Vishnu, Siva are different aspects of the same Supreme Being. Lord Shiva is also worshiped in other forms such as "Batara Guru" and "Maharaja Dewa" (Mahadeva) are closely identified with the Sun in local forms of Hinduism or Kebatinan, and even in the genie lore of Muslims.
 * A belief in the Trimurti, consisting of:
 * Brahma, the creator.
 * Wisnu or Vishnu, the preserver.
 * Çiwa or Shiva, the destroyer.
 * A belief in all of the other Hindu gods and goddesses (Hyang, Dewata and Batara-Batari).

The sacred texts found in Agama Hindu Dharma are the Vedas and Upanishads. They are the basis of Indian and Balinese Hinduism. Other sources of religious information include the Universal Hindu Puranas and the Itihasa (mainly Ramayana and the Mahabharata). The epics Mahabharata and Ramayana became enduring traditions among Indonesian believers, expressed in shadow puppet (wayang) and dance performances. As in India, Indonesian Hinduism recognizes four paths of spirituality, calling it Catur Marga. These are bhakti mārga (path of devotion to deities), jnana mārga (path of knowledge), karma mārga (path of works) and raja mārga (path of meditation). Bhakti marga has the largest following in Bali. Similarly, like Hindus in India, Balinese Hindus believe that there are four proper goals of human life, calling it Catur Purusartha - dharma (pursuit of moral and ethical living), artha (pursuit of wealth and creative activity), kama (pursuit of joy and love) and moksha (pursuit of self-knowledge and liberation).

Balinese Hinduism
Balinese Hinduism is an amalgamation of Indian religions and indigenous animist customs that existed in Indonesian archipelago before the arrival of Islam and later Dutch colonialism. It integrates many of the core beliefs of Hinduism with arts and rituals of Balinese people. In contemporary times, Hinduism in Bali is officially referred by Indonesian Ministry of Religion as Agama Hindu Dharma, but traditionally the religion was called by many names such as Tirta, Trimurti, Hindu, Agama Tirta, Siwa, Buda, and Siwa-Buda. The terms Tirta and Trimurti emanate from Indian Hinduism, corresponding to Tirtha (pilgrimage to spirituality near holy waters) and Trimurti (Brahma, Vishnu and Shiva) respectively. As in India, Hinduism in Bali grew with flexibility, featuring a diverse way of life. It includes many of the Indian spiritual ideas, cherishes legends and myths of Indian Puranas and Hindu Epics, as well as expresses its traditions through unique set of festivals and customs associated with a myriad of hyangs - the local and ancestral spirits, as well as forms of animal sacrifice that are not common in India.

Balinese Hindu temple
The Balinese temple is called Pura. These temples are designed on a square Hindu temple plan, as an open air worship place within enclosed walls, connected with series of intricately decorated gates to reach its compounds. Each of these temples has a more or less fixed membership; every Balinese belongs to a temple by virtue of descent, residence, or affiliation. Some house temples are associated with the family house compound (also called banjar in Bali), others are associated with rice fields, and still others with key geographic sites. In rural highlands of Bali, banua (or wanwa, forest domain) temples in each desa (village) are common. The island of Bali has over 20,000 temples, or about one temple for every 100 to 200 people. Temples are dedicated to local spirits as well as to deities found in India; for example, Saraswati, Ganesha, Wisnu, Siwa, Parvati, Arjuna, and others. The temple design similarly amalgamate architectural principles in Hindu temples of India and regional ideas.

Each individual has a family deity, called Kula dewa, who resides in the temple called the family temple that the individual and his family patronize. Balinese Hindu follow a 210-day calendar (based on rice crop and lunar cycles), and each temple celebrates its anniversary once every 210 days (the calendar is known as Pawukon calendar). Unique rituals and festivals of Balinese Hindus, that are not found in India, include those related to death of a loved one followed by cremations, cockfights, tooth filings, Nyepi and Galungan. Each temple anniversary, as well as festivals and family events such as wedding include flowers, offerings, towering bamboos with decoration at the end and a procession. These are celebrated by the community with prayers and feast. Most festivals have a temple as venue, and they are often occasions for prayers, celebration of arts and community. Some traditions, in contrast, involve animist rituals such as caru (animal blood sacrifice) such as Tabuh Rah (lethal cockfighting) or killing of an animal to appease buta kala (spirits of the earth) - however, the animal sacrifices are conducted outside the premises of a temple.

Balinese Hindu art
Dance, music, colorful ceremonial dresses and other arts are a notable feature of religious expression among Balinese Hindus. As in India, these expressions celebrate various mudra to express ideas, grace, decorum and culture. Dance-drama is common. Various stories are expressed. For example, one involves a battle between the mythical characters Rangda the witch (representing adharma, something like disorder) and Barong the protective spirit represented with a lion mask (representing dharma), in which performers fall into a trance, the good attempts to conquer evil, the dancers express the idea that good and evil exists within each individual, and that conquering evil implies ejecting evil from oneself. Balinese paintings are notable for their highly vigorous yet refined, intricate art that resembles baroque folk art with tropical themes. The dance-drama regularly ends undecided, neither side winning, because the primary purpose is to restore balance and recognize that the battle between dharma and adharma (good and evil) is within each person and a never ending one. Barong, or dharma, is a major symbolic and ritual paradigm found in various festivities, dances, arts and temples.

Rituals of the life cycle are also important occasions for religious expression and artistic display. Ceremonies at puberty, marriage, and, most notably, cremation at death provide opportunities for Balinese to communicate their ideas about community, status, and the afterlife.

Balinese Hindu society
Scholars dispute the degree and nature of social stratification in medieval and contemporary Balinese Hindu society. The social structure consisted of catur wangsa (four varnas) - brahmana (priests), satriya or "Deva" (warriors), waisya (merchants), and sudra (farmers, artisans, commoners). There is no historical or contemporary cultural record of untouchables in Balinese Hindu society. The wangsa - termed castes by some accounts, classes by other accounts - were functional, not hierarchical nor segregated in Hindu society of Bali or Java. Further, there was social mobility - people could change their occupation and caste if they wished to. Among the interior highlands of Bali, the desa (villages) have had no wangsa, the social status and profession of a person has been mutable, and marriages not endogamous. Historical inscriptions suggest Balinese Hindu kings and village chiefs have come from all sections of its society - priests, warriors, merchants and artisans.

Hinduism in Java
Both Java and Sumatra were subject to considerable cultural influence from the Indian subcontinent. The earliest evidences of Hindu influences in Java can be found in 4th century Tarumanagara inscriptions scattered around modern Jakarta and Bogor. In the sixth and seventh centuries many maritime kingdoms arose in Sumatra and Java which controlled the waters in the Straits of Malacca and flourished with the increasing sea trade between China and India and beyond. During this time, scholars from India and China visited these kingdoms to translate literary and religious texts.From the 4th to the 15th century, Java had many Hindu kingdoms, such as Tarumanagara, Kalingga, Mataram, Kediri, Sunda, Singhasari and Majapahit. This era is popularly known as the Javanese Classical Era, during which Hindu-Buddhist literature, art and architecture flourished and were incorporated into local culture under royal patronage. During this time, many Hindu temples were built, including 9th century Prambanan near Yogyakarta, which has been designated a World Heritage Site. Among these Hindu kingdoms, Majapahit kingdom was the largest and the last significant Hindu kingdom in Indonesian history. Majapahit was based in East Java, from where it ruled a large part of what is now Indonesia. The remnants of the Majapahit kingdom shifted to Bali during the sixteenth century after a prolonged war by and territorial losses to Islamic sultanates.

The heritage of Hinduism left a significant impact and imprint in Javanese and Sundanese art and culture. The wayang puppet performance as well as wayang wong dance and other Javanese and Sundanese classical dances are derived from episodes of Hindu epics Ramayana and Mahabharata. Although the vast majority of Javanese and Sundanese now identify as Muslim, these art forms still survive. Hinduism has survived in varying degrees and forms on Java. Certain ethnic groups in Java, such as the Tenggerese and Osing, are also associated with Hindu religious traditions.

Tengger Hindus of Java
The Tengger community follows a Hindu tradition stretching back to the Majapahit Empire. There are strong similarities between the Hinduism in Bali and the Tengger variety; both are called Hindu Dharma. However, the Tengger variety does not have a caste system and the Tengger people's traditions are based on those originating from the Majapahit era. For the Tengger, Mount Bromo (Brahma) is believed to be a holy mountain. Every year the Tengger hold a ritual known as Yadnya Kasada.

Osing Hindus of Java
In spite of the Dutch attempts to propagate Islam and Christianity among the Osings, some of them still follow their old beliefs. Today Hinduism still exists among the Osing population. The Osings share a similar culture and spirit with the Balinese, and the Hindus celebrate ceremonies like Nyepi. Just like the Balinese people, the Osing people also share the puputan tradition. The Osing people differs from the Balinese people in terms of social stratification. Unlike the Balinese, the Osing people do not practice the caste system, even though they are Hindus.

Hinduism elsewhere in the archipelago
Among the non-Balinese communities considered to be Hindu by the government are, for example, the Dayak adherents of the Kaharingan religion in Kalimantan Tengah, where government statistics counted Hindus as 15.8% of the population. Many Manusela and Nuaulu people of Seram follow Naurus, a syncretism of Hinduism with animist and Protestant elements. Similarly, the Torajans of Sulawesi have identified their animistic religion Aluk To Dolo as Hindu. The Batak of Sumatra have identified their animist traditions with Hinduism. Among the minority Indian ethnic group, Tamils, Malayalis and Telugus in Medan, North Sumatra and the Sindhis and Gujaratis in Jakarta practice their own form of Hinduism which is similar to the Indian Hinduism, the Indians celebrating Hindu holidays more commonly found in India, such as Deepavali, Holi and Thaipusam. The Bodha sect of Sasak people on the island of Lombok are non-Muslim; their religion is a fusion of Hinduism and Buddhism with animism; it is considered Buddhist by the government. In parts of Samarinda and Lombok especially Cakranegara, Nyepi is celebrated.

A majority of the population on the small island of Tanimbar Kei practices a variant of the Hindu religion, which involves a form of ancestral worship. The island of Tanimbar Kei is not part of Tanimbar, as the name might suggest, but is one of the Kai Islands. As of 2014, it is inhabited by ca. 600 people.

Demographics
The 2018 civil registration recorded the number of Hindus at 4,646,357 with some 90% of them residing in the Hindu heartland of Bali.

Outside Bali, Hindus form a majority in Tosari district (66.3%) in Pasuruan Regency in Java, Balinggi district (77.3%) of Parigi Moutong Regency in Central Sulawesi, Mappak (50%) in Tana Toraja Regency in South Sulawesi. Significant Hindu population is also found in Torue (41%) and Sausu (30%) districts in Parigi Moutong; Tomoni Timur (35%), Angkona (27%), Simbuang (36%) and Tellulimpo E (40%) districts in South Sulawesi; and Cakranegara district (39%) in Mataram (14%) in Lombok.

Civil registration (2018)
According to the 2018 civil registration, there were a total of 4,646,357 Hindus in Indonesia, compared to the 4,012,116 Hindus in 2010 census. The percentages of Hinduism in Indonesia increased from 1.69% in 2010 to 1.74% in 2018 in 8 years respectively.

Official Census (2010)
According to the 2010 Census, there were a total of 4,012,116 Hindus in Indonesia, compared to 3,527,758 Hindus in 2000 Census. While the absolute number of Hindus increased, the relative percentage of Hindus in Indonesia decreased from 2000 to 2010 because of lower birth rates among the Hindu population compared to the Muslim population. The average number of births per Hindu woman varied between 1.8 and 2.0 among various islands, while for the Muslim population it varied between 2.1 and 3.2 per woman.

Official Census (2000)
According to the 2000 census, Hindus made up 1.79% of the total Indonesian population. Bali had the highest concentration of Hindus with 88.05% of its population professing Hinduism agama.

The percentage of Hindus in the total population declined from the 1990 census, and this is largely attributed to lower birth rates and immigration of Muslims from Java into provinces with high Hindu populations. In Central Kalimantan there has been progressive settlement of Madurese from Madura. The details are given below:

Hindu holidays in Indonesia

 * Hari Raya Galungan occurs every 210 days and lasts for 10 days. It celebrates the coming of the gods and the ancestral spirits to earth to dwell again in the homes of their descendants. The festivities are characterized by offerings, dances and new clothes. The ancestors must be suitably entertained and welcomed, and prayers and offerings must be made for them. Families whose ancestors have not been cremated yet, but remain buried in the village cemetery, must make offerings at the graves. Kuningan is the last day of the holiday, when the gods and ancestors depart until the next Galungan.
 * Hari Raya Saraswati is dedicated to the goddess of learning, science, and literature. She rules the intellectual and creative realm, and is the patron goddess of libraries and schools. Balinese Hindus believe that knowledge is an essential medium to achieve the goal of life as a human being, and so honor her. She is also celebrated because she succeeded in taming the wandering and lustful mind of her consort, Brahma, who was preoccupied with the goddess of material existence, Shatarupa. On this day, offerings are made to the lontar (palm-leaf manuscripts), books, and shrines. Saraswati Day is celebrated every 210-days on Saniscara Umanis Wuku Watugunung and marks the start of the new year according to the Balinese Pawukon calendar. Ceremonies and prayers are held at the temples in family compounds, educational institutions and temples, villages, and businesses from morning to noon. Teachers and students replace their uniforms for the day with bright and colorful ceremonial clothing, filling the island with color. Children bring fruit and traditional cakes to school for offerings at the temple.
 * Hari Raya Nyepi is a Hindu Day of Silence or the Hindu New Year in the Balinese Saka calendar. The largest celebrations are held in Bali as well as in Balinese Hindu communities around Indonesia. On New Year's Eve the villages are cleaned, food is cooked for two days and in the evening as much noise is made as possible to scare away the devils. On the following day, Hindus do not leave their homes, cook or engage in any activity. Streets are deserted, and tourists are not allowed to leave hotel complexes. The day following Nyepi night, everything stops for a day except emergency services such as ambulances. Nyepi is determined using the Balinese calendar, the eve of Nyepi falling on the night of the new moon whenever it occurs around March/April each year. Therefore, the date for Nyepi changes every year. Nyepi night is a night of community gathering and burning of effigies island-wide (similar to Karthikai in South India), while the next day is the day of total peace and quiet.

Social life
A common feature among new Hindu communities in Java is that they tend to rally around recently built temples (pura) or around archaeological temple sites (candi) which are being reclaimed as places of Hindu worship.

The Parisada Hindu Dharma changed its name to Parisada Hindu Dharma Indonesia in 1984, in recognition of its national influence spearheaded by Gedong Bagus. One of several new Hindu temples in eastern Java is Pura Mandaragiri Sumeru Agung, located on the slope of Mt. Semeru, Java's highest mountain. When the temple was completed in July 1992, with the generous aid of wealthy donors from Bali, only a few local families formally confessed to Hinduism. A pilot study in December 1999 revealed that the local Hindu community now has grown to more than 5000 households.

Similar mass conversions have occurred in the region around Pura Agung Blambangan, another new temple, built on a site with minor archaeological remnants attributed to the kingdom of Blambangan, the last Hindu polity on Java. A further important site is Pura Loka Moksa Jayabaya (in the village of Menang near Kediri), where the Hindu king and prophet Jayabaya is said to have achieved spiritual liberation (moksa).A further Hindu movement in the earliest stages of development was observed in the vicinity of the newly completed Pura Pucak Raung (in the Eastern Javanese district of Glenmore), which is mentioned in Balinese literature as the place where the Hindu saint Maharishi Markandeya gathered followers for an expedition to Bali, whereby he is said to have brought Hinduism to the island in the fifth century AD. An example of resurgence around major archaeological remains of ancient Hindu temple sites was observed in Trowulan near Mojokerto. The site may be the location of the capital of the Hindu empire Majapahit. A local Hindu movement is struggling to gain control of a newly excavated temple building which they wish to see restored as a site of active Hindu worship. The temple is to be dedicated to Gajah Mada, the man attributed with transforming the small Hindu kingdom of Majapahit into an empire. In Karanganyar region in Central Java, the renovated 14th-century Cetho temple on the slope of Mount Lawu has become the center of Javanese Hinduism and gain patronage of Balinese temples and royal houses. A new temple is being built East of Solo (Surakarta). It is a Hindu temple that has miniatures of 50 sacred sites around the world. It is also an active kundalini yoga meditation center teaching the sacred Javanese tradition of sun and water meditation. There are many westerners as well as Javanese joining in.

Although there has been a more pronounced history of resistance to Islamization in East Java, Hindu communities are also expanding in Central Java (Lyon 1980), for example in Klaten, near the ancient Hindu monuments of Prambanan. Today the Prambanan temple stages various annual Hindu ceremonies and festivals such as Galungan and Nyepi.

In West Java, a Hindu temple Pura Parahyangan Agung Jagatkarta was built on the slope of Mount Salak near the historic site of ancient Sunda Kingdom capital, Pakuan Pajajaran in modern Bogor. The temple, dubbed as the largest Balinese Hindu temple ever built outside Bali, was meant as the main temple for the Balinese Hindu population in the Greater Jakarta region. However, because the temple stands in a Sundanese sacred place, and also hosts a shrine dedicated to the famous Sundanese king, Prabu Siliwangi, the site has gained popularity among locals who wish to reconnect their ties with their ancestors.

Tourism
The predominantly Hindu island of Bali is the largest tourist draw in Indonesia. Next to natural beauty, the temple architecture, the elaborate Hindu festivals, rich culture, colorful art and vivid dances are the main attractions of Balinese tourism. As a result, tourism and hospitality services are flourishing as one of the most important sources of income and generation of Balinese economy. The high tourist activity in Bali is in contrast with other provinces in Indonesia where the Hindu population is not significant or is absent.

The Government of Indonesia also invests and focuses on the Ancient sites and buildings of Hindu religion, along with Buddhist ones.

Culture
Before Islamization of Indonesia, the art and culture of Indonesia was deepely affected by the Hindu culture. Even in the modern Indonesia, many Indonesian Muslims and Christians, especially in Bali, Java and other islands follows the culture and traditions like that of Hindus. There are many well known and often visited Hindu temples in Indonesia, many of them are present in the islands are a good places for worship and tourism.

Temples
The Hindu temple structure and architecture in Indonesia differs from the rest part of the world and has also quite diversity among them also. The temples structures in Indonesia can be classified in 3 ways:

 * 1) Candi, the Javanese ancient Hindu temple. (This type of temple structure and architecture is mostly founded in Java and are place of worship for Javanese Hindus).
 * 2) Pura, the Balinese temples. (A Pura is a Balinese temple and is place of worship for Balinese Hindus).
 * 3) Kuil or mandir, the Indian Hindu temples. (It is normal temple with a Gopuram and is like temples like elsewhere).

Symbolism

The Hindu culture and practices insipires many modern symbols and has crucial role in Indonesian history and also in present scenario.

 * The National emblem of Indonesia is called Garuda Pancasila. Garuda, the discipled carrier or vehicle (vahana) of Lord Vishnu, appears in many ancient Hindu temples of ancient Indonesia. Garuda Pancasila was designed by Sultan Hamid II from Pontianak, supervised by Sukarno, and was adopted as the national emblem on 11 February 1950. The Garuda Indonesia, the national airline of Indonesia is also said to be inspired from Garuda.
 * There are many names of Indonesians, including Muslims and Christians have Sanskrit or Hindu deities names, such as Wisnu, Surya, etc.

Monarchs

 * Kudungga
 * Mulavarman
 * Purnawarman
 * Adityawarman
 * Airlangga
 * Anak Wungsu
 * Agung Anom
 * Anusapati
 * Arjayadengjayaketana
 * Ken Arok
 * Balitung
 * Dalem Baturenggong
 * Dalem Ketut
 * Dalem Samprangan
 * Dharmawangsa
 * Hayam Wuruk
 * Isyana Tunggawijaya
 * Jayabaya
 * Jayakatwang
 * Jayanegara
 * Jayapangus
 * Samara Vijayatunggavarman
 * Sanjaya of Mataram
 * Sanna
 * Siliwangi
 * Mpu Sindok
 * Sri Baduga Maharaja
 * Śri Wijaya Mahadewi
 * Suhita
 * Ide Anak Agung Gde Agung

Religious leaders

 * Ratu Bagus
 * Ida Pedanda Gede Made Gunung
 * Jayabaya
 * D. Kumaraswamy
 * Mangku Muriati
 * Dang Hyang Nirartha
 * Sabdapalon
 * Ketut Wiana

Modern-day Hindus

 * Happy Salma
 * Ade Rai
 * Manoj Punjabi
 * Raam Punjabi
 * Swami Anand Krishna
 * Sri Prakash Lohia
 * I Wayan Koster
 * Dewa Budjana
 * Sukmawati Sukarnoputri

title: Hinduism in Indonesia