411 research outputs found
PENERAPAN FITUR ADAPTIVE MULTI RATE (AMR) PADA JARINGAN GSM
No full textAdaptive Mutlirate (AMR) merupakan suatu fitur yang memegang peranan penting didalam efisiensi penggunaan cell/kanal suara (voice) dan jaringan GSM secara keseluruhan serta dapat meningkatkan kualitas suara secara dinamik berdasarkan hasil pengukuran secara nyata (real-time) antara Mobile Station (MS) dan Base Transmitter Station (BTS). Sumber daya yang dijadikan parameter analisis adalah SQI (Speech Quality Index), MOS (Mean Opinion Score) dan kualitas suara yang dihasilkan pada jaringan tanpa AMR dan dengan AMR. Pengukuran menggunakan Test Equipment Mobile System (TEMS) dengan mengunci alat tersebut kepada satu kanal dan membandingkannya antara kedua jenis jaringan tersebut. Berdasarkan hasil pengujian diperoleh kanal suara dengan AMR dapat menaikan nilai SQI sekitar 40% untuk kanal fullrate dan sekitar 60% untuk kanal halfrate menjadi tingkat luar biasa (excellent), dengan penelitian dan pengukuran yang lebih lanjut diharapkan dapat menghasilkan kualitas suara yang lebih baik dan lebih sempurn
Aplikasi Pengenalan Suara Menggunakan Microsoft Sapi sebagai Pengendali Peralatan Elektronik
No full textPerintah dengan menggunakan suara memungkinkan pengguna dapat mengontrol sebuah peralatanelektronik dengan mengucapkan perintah melalui peralatan masukan audio daripada harus menggunakansaklar, hal ini memberikan kemudahan bagi pengguna untuk mengontrol peralatan elektronik tanpamenggunakan tangan.Perintah dengan suara menggunakan peralatan masukan audio seperti mikropon, sebuah mesinpengenal ucapan dan menu perintah. Ketika pengguna mengucapkan perintah melalui mikropon, mesinpengenal ucapan akan menterjemahkan dari ucapan ke teks. Jika mesin pengenal ucapan menemukankecocokan perintah suara dengan menu perintah suara maka akan memerintahkan aplikasi yang cocok untukdijalankan. Perintah dengan menggunakan suara merupakan speaker independent (tidak terpengaruh siapayang mengucapkan), jadi tidak diperlukan pelatihan suara dari pengguna.Untuk dapat mengontrol peralatan elektronik, maka aplikasi ini memerlukan mikroprosesor AT89C51sebagai pengendali untuk mengaktifkan saklar relay menggunakan komunikasi port serial.Masalah yang dihadapi dalam menggunakan pengenalan ucapan adalah kebisingan diperlukanmikropon yang berkualitas tinggi. Juga perlu diingat untuk berbicara sejelas mungkin dan dalam ucapantempo yang sedang (tidak terlalu cepat/lambat). Bercampurnya suara yang tidak diinginkan serta ucapan yangterlalu cepat dapat menyebabkan ketidakakuratan dalam pengenalan ucapan.Kata kunci: Perintah Suara, Pengenalan Ucapan, SAP
PERBANDINGAN KOMPILATOR SILANG UNTUK PAKET TARBALL GUNA DITANAM PADA PDA DENGAN SISTEM OPERASI LINUX FAMILIAR DI QEMU
No full text Pada penelitian ini, kami melakukan perbandingan antara beberaoa aplikasi (tools) kompilator silang,seperti monmotha, arm-linux-gcc, dan gcc cross-compiler. Adapun paket yang diujicoba untuk dikompilasisilang adalah paket berekstensi tar.gz dan ditanam pada Personal Digital Assistance (PDA) atau Pocket-PCyang menggunakan siistem operasi Linux Familiar. Dari ketiga kompilator silang tersebut, hanya gcc cross-compiler yang melakukan kompilasi silang, baik kompilasi di komputer asal (host) atau di komputer target(tujuan). Sedangkan untuk monmotha dan arm-linux-gcc hanya mampu mengkompilasi di komputer host saja,sedangkan eksekusi di komputer target gagal. Hal ini disebabkan karena arsitektur mesin yang dipakai LinuxFamiliar yang diinstal di emulator berbeda dengan arsitektur mesin tujuan kompilator tersebut.Kata Kunci: Kompilasi silang, paket tarbal
In religion’s name: abuses against religious minorities in Indonesia
Get PDFOn February 6, 2011, in Cikeusik, a village in western Java, around 1,500 Islamist militants attacked two dozen members of the Ahmadiyah religious community with stones, sticks, and machetes. The mob shouted, “You are infidels! You are heretics!” As captured on video, local police were present at the scene but many left when the crowd began descending on the Ahmadiyah house. By the time the attack was over, three Ahmadiyah men had been bludgeoned to death.
Ahmad Masihuddin, a 25-year-old Ahmadiyah student, recalled, “They held my hands and cut my belt with a machete. They cut my shirt, pants, and undershirt. I was only in my underwear. They took 2.5 million rupiah (US$270) and my Blackberry [cell phone]. They tried to take off my underwear and cut my penis. I was laying in the fetal position. I tried to protect my face, but my left eye was stabbed. Then I heard them say, ‘He is dead, he is dead.’”
While the Cikeusik attack was particularly gruesome, it is part of a growing trend of religious intolerance and violence in Indonesia. Targets have included Ahmadis (the Ahmadiyah), Baha’is, Christians, and Shias, among others. There have also been cases of Christians in Christian-majority areas preventing Sunni Muslim mosques from being built. Affected individuals have ranged from people with permits to build houses of worship to those seeking to have their actual religion listed on their ID cards, to children bullied by teachers and other pupils at school.
In important respects, Indonesia is rightly touted for its religious diversity and tolerance. Since President Suharto was forced to step down in 1998, after more than three decades in power, inaugurating an era of greater freedom in Indonesia, viewpoints long repressed have emerged into the open. A strong thread of religious militancy is among them. As detailed in this report, the government has not responded decisively when that intolerance is expressed through acts of harassment, intimidation, and violence, which often affect freedom of expression and association, creating a climate in which more such attacks can be expected.
According to the Jakarta-based Setara Institute, which monitors religious freedom in Indonesia, there were 216 cases of violent attacks on religious minorities in 2010, 244 cases in 2011, and 264 cases in 2012. The Wahid Institute, another Jakarta-based monitoring group, documented 92 violations of religious freedom and 184 incidents of religious intolerance in 2011, up from 64 violations and 134 incidents of intolerance in 2010.
In researching this report, Human Rights Watch interviewed 16 members of religious minorities who had been physically assaulted by Islamist militants in seven separate incidents−four of them sustaining serious injuries. Twenty-two others had their houses of worship or own houses burned down in six separate incidents. We also summarize here many more incidents reported in the press or documented by other investigators. In addition to intimidation and physical assaults, houses of worship have been closed, construction of new worship facilities halted, and adherents of minority faiths subjected to arbitrary arrest on blasphemy and other charges.
In most cases, the perpetrators of the intimidation and violence have been Sunni militant groups − described throughout this report as Islamist groups − at times acting with the tacit, or occasionally open, support of government officials and police. Groups that have participated in or supported the targeting of minority religions include: the Islamic People’s Forum (Forum Umat Islam, FUI), the Indonesian Muslim Communication Forum (Forum Komunikasi Muslim Indonesia, known as Forkami), the Islamic Defenders Front (Front Pembela Islam, FPI), Hizbut-Tahrir Indonesia, and the Islamic Reformist Movement (Gerakan Islam Reformis, Garis). These groups are united by their espousal of an interpretation of Sunni Islam that labels non-Muslims, excluding Christians and Jews, as “infidels,” and labels Muslims who do not adhere to what they define as Sunni orthodoxy as “blasphemers.”
The harassment and violence directed at minority religious groups is facilitated by a legal architecture in Indonesia that purports to maintain “religious harmony,” but in practice undermines religious freedom. Indonesia’s 1945 constitution explicitly guarantees freedom of religion, as does the International Covenant on Civil and Political Rights, to which Indonesia is a party. However, the Indonesian government has long enacted, and in recent years strengthened, legislation and regulations that have subjected minority religions to official discrimination and made them extremely vulnerable to the members of the majority community who take the law into their own hands.
In numerous instances documented in this report, harassment and intimidation of minority communities by militant Islamist groups has been facilitated by the active or passive involvement of Indonesian government officials and security forces. These groups have cooperated with, or applied pressure on, local authorities to prevent the issuance of building permits for religious minorities’ houses of worship, sought the removal of religious minority communities to new locations, or to stop them from worshipping in their area altogether. In some cases, Christian churches that have met all of the legal requirements for construction have had their permits revoked by local authorities after pressure from Islamist groups, even in the face of Indonesian Supreme Court decisions ruling the construction legal.
This report also documents incidents in which police failed to take action to prevent violence against religious minorities or provided no assistance in the aftermath of such incidents. Police all too often have been unwilling to properly investigate reports of violence against religious minorities, suggesting complicity with the perpetrators. Nor has the justice system proven to be a defender of religious minorities. In the few cases of violence that have gone to the courts, prosecutors have sought ridiculously lenient sentences for the perpetrators of serious crimes, which the judges seem content to oblige. The exception has been cases construed by authorities as acts of “terrorism,” as with the bombing of a church in Solo, Central Java, on September 25, 2011, in which a suicide bomber died and the wife of its funder is still being prosecuted for money laundering, and an attempt to bomb another church in Serpong in April 2012, in which 19 people were arrested.
Indonesia’s religious minorities also face entrenched discrimination in their dealings with the Indonesian government bureaucracy. During the Suharto era, Indonesians were required to list their religion on their national identification cards, choosing from one of five recognized religions, a practice that discriminated against, and put in an untenable position, followers of hundreds of minority religions. Although the current Population Administration Law gives citizens the choice of whether or not to declare their religious faith on their ID cards, those who wish to declare a faith still must choose from a list of six protected religions. Individuals who do not declare a religion risk being labeled “godless” by some Muslim clerics and officials and subject to possible blasphemy prosecution. In 2012 alone, a self-declared atheist, a Shia cleric, and a spiritualist have all been jailed for blasphemy after listing Islam as their religion on their ID cards.
Indonesian government institutions have also played a role in the violation of the rights and freedoms of the country’s religious minorities. Those institutions, which include the Ministry of Religious Affairs, the Coordinating Board for Monitoring Mystical Beliefs in Society (Badan Koordinasi Pengawas Aliran Kepercayaan Masyarakat, Bakor Pakem) under the Attorney General’s Office, and the semi-official Indonesian Ulama Council, have eroded religious freedom by issuing decrees and fatwas (religious rulings) against members of religious minorities and using their position of authority to press for the prosecution of “blasphemers.”
Indonesia has in recent years made meaningful progress toward strengthening democracy and respect for human rights. Those gains, along with perceptions of Indonesia as a bulwark of a progressive, moderate Islam, have prompted international praise of Indonesia as a model Islamic democracy. For instance, in November 2010, US President Barack Obama, when visiting Jakarta, praised “the spirit of religious tolerance that is enshrined in Indonesia’s constitution, and that remains one of this country’s defining and inspiring characteristics.”
If that reputation is to remain intact, strong and immediate action is needed, including more forceful leadership by Indonesian President Susilo Bambang Yudhoyono to reform the laws and government practices that have facilitated abuses against religious minorities. The Indonesian government needs to meet its obligations to hold accountable police, government officials, and members of groups implicated in the abuses. Indonesia’s reputation as a country “underpinned by the principle of religious freedom and tolerance” can only be realized if the government takes steps to curb the increasing targeting of and discrimination against religious minorities, returning to its founding principles, and fostering a national culture of acceptance and respect for all religious groups
KINERJA SERVER VoIP ASTERISK BERBASIS OPEN STUDI KASUS: IMPLEMENTASI DI UNIVERSITAS MERCU BUANA
No full textPerkembangan teknologi internet telah membawa bisnis telephony memasuki era baru yang menawarkan penyatuan seluruh komunikasi yang bersifat miltimedia dan disalurkan melalui internet. Serta menimbulkan persaingan dalam bisnis komunikasi dengan melihat tuntutan konsumen akan biaya komunikasi yang murah. lalu perkembangan selanjutnya internet ialah munculnya konsep yang dikenal dengan istilah internet telephony , IP telehpony atau voice Over I
Corrigendum for: Patorani local knowledge system in fisheries resources conservation education in Galesong District South Sulawesi
No full textWe sincerely express our apology for the changes in the author list in the article entitled Patorani local knowledge system in fisheries resources conservation education in Galesong District South Sulawesi. This article was published on DOI: 10.17977/um017v28i12023p52-63, with the authors list consisting of Hasriyanti, Rusdi, Alonge Titus Adeyemi, Michel E. D. Chaves, and Erman Syarif. However, Michel E. D. Chaves issue a complaint regarding his involvement during the research and paper completion. He did not agree to the inclusion of his name in the author list. We have contacted the corresponding author for confirmation. Besides, the co-author has also confirmed the mistake in the writing of one of the author’s names, Alonge Titus Adeyemi, which should be Titus Adeyemi Alonge. The corresponding author has submitted a letter of author contribution signed by Hasriyanti, Rusdi, Titus Adeyemi Alonge, and Erman Syarif. The original article has been revised, and reasonable effort should be made to remove all references to this article
INOVASI PENINGKATAN PELAYANAN PARKIR MELALUI PENGGUNAAN MEMBER DAN UANG ELEKTRONIK DI UIN SYARIF HIDAYATULLAH JAKARTA
Get PDFThis article discusses the problem of large queues at the student parking exit, because the majority of the UIN Syarif Hidayatullah academic community uses both two-wheeled and four-wheeled vehicles, so they need a parking area to park their vehicles and to control vehicles. The current parking space at UIN Syarif Hidayatullah, namely the parking area next to the UIN Syarif Hidayatullah Jakarta Public Library, is insufficient. So the UIN Syarif Hidayatullah Jakarta campus uses a dual payment system. Electronic parking system (E-Parking) and also taking steps to create an electronic parking system (E-Parking) using member cards for employees and electronic money (E-Money) for students to overcome traffic jams at the exit. This research was conducted using qualitative research methods, where this research was carried out by understanding the phenomena that occurred at UIN Syarif Hidayatullah Jakarta, or observations made by the author within the UIN Syarif Hidayatullah Jakarta environment. The sources used for this research method are observation, interviews and documentation. The results of the research show that to solve the traffic jams that often occur in the UIN Syarif Hidayatullah Jakarta area when students enter the campus area or leave the campus, the campus provides a solution, namely the innovation of implementing electronic parking (E-Parking) in the hope of reducing the number of traffic jams. which occurred in the UIN Syarif Hidayatullah Jakarta area. The use of electronic parking is not a solution to reduce congestion in the UIN Syarif Hidayatullah Jakarta area because considering the limited parking space provided by UIN Syarif Hidayatullah Jakarta for parking, it would not be able to accommodate vehicles brought by students. Therefore, there are several solutions to make the UIN Jakarta parking area better, one of which is: 1. Adding more space for parking 2. Students are prohibited from bringing vehicles in the UIN Syarif Hidayatullah Jakarta area 3. Adding counters at the exit
PENERAPAN FITUR ADAPTIVE MULTI RATE (AMR) PADA JARINGAN GSM
No full textAdaptive Mutlirate (AMR) is a feature that plays an important role in the efficiency of use of cell/voice channels and GSM networks in overall and it can improve sound quality dynamically based on actual measurements (real time) between Mobile Station (MS) and Base Transmitter Station (BTS). Resources used as analytical parameters are SQI (Speech Quality Index), MOS (Mean Opinion Score) and the sound quality on the network without and with AMR. Measurements using Test Equipment Mobile System (TEMS) while locking devices to the single channel and comparing them between the two types of network. Based on test results it is obtained that with voice channels with AMR can increase the value of SQI approximately 40% for fullrate channels and about 60% for half-rate channels producing a remarkable (excellent) level, with research and further measuring it is expected to produce better and more perfect sound quality.
Kata kunci: AMR, SQI, GSM network
ABSTRA
Model pengembangan kurikulum madrasah di pondok pesantren syarif hidayatullah kepanjen malang
No full textMadrasah Diniyah Pondok Pesantren Syarif Hidayatullah merupakan salah satu madrasah diniyah yang melakukan perubahan pada kurikulum sebagai respon dari perkembangan zaman. Dalam hal ini, penulis bermaksud menelaah model pengembangan kurikulum yang terjadi di Madin PP Syarif Hidayatullah dengan tujuan sebagai berikut: (1)Mendeskripsikan kurikulum di Madin PP Syarif Hidayatullah Kepanjen Malang, (2) Mendeskripsikan proses pengembangan kurikulum di Madin PP Syarif Hidayatullah Kepanjen Malang, (3) Mendeskripsikan model yang digunakan Madin PP Syarif Hidayatullah Kepanjen Malang dalam mengembangkan kurikulum.Adapun metode penelitian yang digunakan adalah metode deskriptif kualitatif. Hasil penelitian menunjukkan bahwa kurikulum di Madin PP Syarif Hidayatullah merupakan bagian dari sebuah grand design pendidikan pesantren yang memang dirancang sedemikian rupa dengan berbasis history pesantren, pengasuh pesantren, dan adat yang berlaku dalam masyarakat. Proses pengembangan kurikulum dilakukan dengan tiga langkah utama antara lain: proses perencanaan kurikulum, proses penentuan isi kurikulum, serta proses implementasi kurikulum. Adapun model pengembangan kurikulum yang dilakukan oleh Madrasah Diniyah Pondok Pesantren Syarif Hidayatullah Kepanjen Malang secara garis besarmengacu pada model pengembangan kurikulum yang disusun oleh Beauchamp. Kata kunci: Model, Pengembangan Kurikulum, Madrasah DiniyahAbstractIslamic school of Syarif Hidayatullah Islamic Boarding School is one of the Islamic school that make changes to the curriculum in response to the development of the times. In this case, the author intends to examine the curriculum development model that occurred in Islamic school of Syarif Hidayatullah Islamic Boarding School with the following objectives(1) Describe the curriculum in Islamic school of Syarif Hidayatullah Islamic Boarding School Kepanjen Malang, (2) Describe the curriculum development process in Islamic school of Syarif Hidayatullah Islamic Boarding School Kepanjen Malang, (3) Describe the model used by Islamic school of Syarif Hidayatullah Islamic Boarding School Kepanjen Malang in developing the curriculum. The research method used in this research is descriptive qualitative method.The results showed that the curriculum at Islamic school of Syarif Hidayatullah Islamic Boarding School is part of a grand design of Islamic boarding education that is designed in such a way with history based islamic boarding, islamic boarding school advisor, and behavior applicable in society. The curriculum development process is carried out with three main stages: curriculum planning stage, curriculum content determination, and curriculum implementation. The curriculum development model conducted by Islamic school of Syarif Hidayatullah Islamic Boarding School Kepanjen Malang almost similar to the model formulated by BeauchampKeywords : Model, Curriculum Development, Islamic Schoo
Performance Evaluation of AODV Routing Protocol on Ad Hoc Hybrid Network Testbed Using PDAs
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