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Politics, coming back to its original meaning which might be defined as influencing other people and which is involves the making of a common decision for people, then, life is never politics-free. When we are thinking, we are contributing in the political life, how to influence or how to be influenced, how to make a decision in life or how to follow a decision. Politics contain of many dimensions, one might think politics in a negative or positive way depending on which dimensions he stick the politics with. Political party is one of the main institutions in the political life which used in practicing the democracy as the representative system needed by the community. It used as a media to transfer the political messages from the community to the government, as peoples' media to send their aspiration to the people 'above', which existence is influencing the development of the policies of the country depending on its effectiveness. As a Muslim-Largest country, Islam has a very important role in Indonesia's political zone. Though, not everything that has an "Islam" name is able to completely represent Islamic values and so some "non-Islam" might also represent Islamic ethical values. The point of this article is to focus more on how is the relationship between politics and Islam in Indonesia by observing the development of Islamic Political Parties and its phenomena. It will be well observed by the historic-phenomenology approach, which is describing and observing the history of Islamic Political Parties in Indonesia and the social facts that happened in the society

This edition of the laws promulgated by successive Anglo-Saxon rulers over a period of five centuries was published in three volumes between 1903 and 1916 by the German historian Felix Lieberman (1851-1925), and is still regarded as authoritative. This unique body of early medieval legal writing, unparalleled in other Germanic languages, provides valuable source material for scholars of Old English and of legal history, and Lieberman's thorough engagement with the manuscripts has never been surpassed. Volume 2 contains a dictionary of the Old English, Latin and French words found in the texts in Volume 1. The dictionary is presented in one alphabetical sequence, and is followed by a German glossary of legal terms listing references in the texts, other medieval works and later scholarship. Frederick Attenborough's The Laws of the Early English Kings (1922), providing a modern English translation of early Anglo-Saxon laws, is also reissued in this series

This edition of the laws promulgated by successive Anglo-Saxon rulers over a period of five centuries was published in three volumes between 1903 and 1916 by the German historian Felix Lieberman (1851-1925), and is still regarded as authoritative. This unique body of early medieval legal writing, unparalleled in other Germanic languages, provides valuable source material for scholars of Old English and of legal history, and Lieberman's thorough engagement with the manuscripts has never been surpassed. Volume 3 provides introductions to each set of laws presented in Volume 1, and detailed line-by-line explanatory notes that complement the dictionary and glossary of terms found in Volume 2. Frederick Attenborough's The Laws of the Early English Kings (1922), providing a modern English translation of early Anglo-Saxon laws, is also reissued in this series

Frederick Levi Attenborough (1887-1973) studied at Cambridge and was a Fellow of Emmanuel College between 1920 and 1925. He later became the Principal of University College, Leicester. In 1922 Cambridge University Press published his edition of the early Anglo-Saxon laws, with a facing-page modern English translation. A few years earlier, Felix Lieberman had published his monumental three-volume Die Gesetze der Angelsachsen, which is still the definitive specialist edition of the laws (as Attenborough rightly predicted), and which is also reissued in the Cambridge Library Collection. Attenborough explains that his work is for social and legal historians who do not read German, or do not require the full critical apparatus and contextual material provided by Lieberman. Attenborough's book covers the laws from Aethelbert to Aethelstan; in 1925 Cambridge published a continuation by Agnes Robertson, The Laws of the Kings of England from Edmund to Henry I, which is also available

This edition of the laws promulgated by successive Anglo-Saxon rulers over a period of five centuries was published in three volumes between 1903 and 1916 by the German historian Felix Lieberman (1851-1925), and is still regarded as authoritative. This unique body of early medieval legal writing, unparalleled in other Germanic languages, provides valuable source material for scholars of Old English and of legal history, and Lieberman's thorough engagement with the manuscripts has never been surpassed. His preface explains that owing to factors such as the extreme variability of Old English orthography, and the existence of both Latin and Old English versions of the same material, a traditional edition using just one base manuscript with a critical apparatus would have been too unwieldy. Volume 1 introduces the manuscripts, and gives several parallel versions of each text in Old English and Latin with a facing translation into modern German. Frederick Attenborough's The Laws of the Early English Kings (1922) is also reissued in this series

This article examines the history of the arrival of Islam into Indonesia. This research is library research using documentation method. The results of this study are: First, no one knows for sure when Islam began to appear in Indonesia. Several theorists and historians have different opinions and analyzes. However, there are at least four major theories regarding the entry of Islam into Indonesia, namely: Arabic theory, Gujarat theory (India), Bengali theory (Fatimi), and Persian theory. Second, the spread and process of Islamization in Indonesia itself was carried out peacefully. Indonesian people can accept the existence of Islam well. There are six channels of Islamization in Indonesia, namely: trade, marriage, Sufism, education, arts and culture, and politics. Third, the existence of Islamic kingdoms also had a big role in the spread and development of Islam in Indonesia. These Islamic kingdoms stretched from Sumatra to the Moluccas. Some of them are the Perlak Sultanate, Samudera Pasai Sultanate, Malacca Sultanate, Aceh Sultanate, Demak Sultanate, Pajang Sultanate, Mataram Sultanate, Cirebon Sultanate, Banten Sultanate, Sultanate of Ternate, Sultanate of Tidore, Sultanate of Gowa, Sultanate of Tallo, Sultanate of Pasir, Sultanate of Banjar, Kotawaringin Sultanate, Pagatan Sultanate, Sambas Sultanate, Kutai Kertanegara Sultanate, Berau Sultanate, Sambaliung Sultanate, Gunung Tabur Sultanate, Pontianak Sultanate, Tidung Sultanate, and Bulungan Sultanate. ; Artikel ini mengkaji tentang sejarah masuknya Islam ke Indonesia. Penelitian ini merupakan penelitian kepustakaan dengan menggunakan metode dokumentasi. Hasil penelitian ini adalah: Pertama, tidak ada yang tahu pasti kapan Islam mulai muncul di Indonesia. Beberapa ahli teori dan sejarawan memiliki pendapat dan analisis yang berbeda. Namun, setidaknya ada empat teori besar mengenai masuknya Islam ke Indonesia, yaitu: teori Arab, teori Gujarat (India), teori Bengali (Fatimi), dan teori Persia. Kedua, penyebaran dan proses Islamisasi di Indonesia sendiri ...

Alfred the Great's domboc ('book of laws') is the longest and most ambitious legal text of the Anglo-Saxon period. Alfred places his own laws, dealing with everything from sanctuary to feuding to the theft of bees, between a lengthy translation of legal passages from the Bible and the legislation of the West-Saxon King Ine (r. 688-726), which rival his own in length and scope. This book is the first critical edition of the domboc published in over a century, as well as a new translation. Five introductory chapters offer fresh insights into the laws of Alfred and Ine, considering their backgrounds, their relationship to early medieval legal culture, their manuscript evidence and their reception in later centuries. Rather than a haphazard accumulation of ordinances, the domboc is shown to issue from deep reflection on the nature of law itself, whose effects would permanently alter the development of early English legislation

Muhammadiyah is one of the Islamic organizations in Indonesia. The existence of Elections in Indonesia's national history were carried out several times, namely during the Old Order era, namely 1955, the New Order period 1971, 1977, 1982, 1987, 1992 and 1997. Elections for a democratic country like Indonesia are very important because elections are a channel for people's aspirations. Elections that have been held in Indonesia have their own characteristics with differing democratic levels, so the truth of the argument needs to be proven in order to obtain an accurate answer. The results obtained from this study that the implementation of general elections in the Old Order period can already be categorized as democratic elections, with the many parties participating in the general election signifying the existence of freedom in political life, whereas during the New Order the democratic period faded along with the power of the Suharto regime which always curbed the political life of the Indonesian nation, the implementation of the general election during the Reformation especially the 2004 general election was more democratic because the implementation of the election could represent the aspirations of the people especially with the electoral system which was different from the previous election because with a combination of district and proportional systems then the people can know and know what people's representatives will like to channel their aspirations.

The power of movies are believed to be able to change the perception of international public towards particular country. Movies then became a popular thing as part of a country's cultural diplomacy because of its huge influence nowadays. A number of countries put movies as part of their cultural diplomacy. Likewise with Europe, which began to use Europe on Screen (EoS) as part of its cultural diplomacy. However, the debate about cultural diplomacy appears to be related to the objectives of cultural diplomacy itself. Some academicians believe that diplomacy is always related to the political goals of the state, while others believe that cultural diplomacy must be distinguished from other diplomatic activities because the aim is merely to foster mutual understanding and harmony through the introduction of culture. This article was written to understand the concept of cultural diplomacy and to know whether a movie can be part of cultural diplomacy, especially activities organized by Europe on Screen. This article will be presented by tracing back what is meant by cultural diplomacy and how the practice of cultural diplomacy through movies by a number of countries. By referring to the conception of cultural diplomacy and the practice of using movies by a number of countries, this article puts Europe on Screen as part of cultural diplomacy not because of the movies itself but from the overall project activities of the EoS. ; The power of movies are believed to be able to change the perception of international public towards particular country. Movies then became a popular thing as part of a country's cultural diplomacy because of its huge influence nowadays. A number of countries put movies as part of their cultural diplomacy. Likewise with Europe, which began to use Europe on Screen (EoS) as part of its cultural diplomacy. However, the debate about cultural diplomacy appears to be related to the objectives of cultural diplomacy itself. Some academicians believe that diplomacy is always related to the political goals of the state, while others believe that cultural diplomacy must be distinguished from other diplomatic activities because the aim is merely to foster mutual understanding and harmony through the introduction of culture. This article was written to understand the concept of cultural diplomacy and to know whether a movie can be part of cultural diplomacy, especially activities organized by Europe on Screen. This article will be presented by tracing back what is meant by cultural diplomacy and how the practice of cultural diplomacy through movies by a number of countries. By referring to the conception of cultural diplomacy and the practice of using movies by a number of countries, this article puts Europe on Screen as part of cultural diplomacy not because of the movies itself but from the overall project activities of the EoS.