It's Kolintang

Kolintang music instrument originated from Minahasa, a place in North Sulawesi, an island in the east part of Indonesia. It is made from light but solid local wood such as TELUR, BANDARAN, WENANG, KAKINIK whose fibre construction appears in parallel lines. It can produce a long sound which can reach high pitch note as well as low pitch note when struck.


The name Kolintang came from the sound: TONG (low pitch note), TING (high pitch note) and TANG (moderate pitch note). In the local language, the invitation "Let us do some TONG TING TANG" is: "Mangemo kumolintang". That settled the name of the instrument: KOLINTANG.

In its early days, Kolintang originally consisted of only a series of wooden bars placed side by side in a row on the legs of the players who would sit on the floor with both of their legs stretched out in front of them. Later on, the function of the legs was replaced either by two poles of banana trunk or by a rope which hung them up to a wooden plank. Story says that resonance box was beginning to be attached to this instrument after DIPONEGORO, a prince from Java who was exiled to Minahasa, brought along Javanese instrument GAMELAN with its resonance box, GAMBANG.

Kolintang had a close relationship with the traditional belief of Minahasa natives. It was usually played in ancestor worshipping rituals. That might explain the reason Kolintang was nearly totally left behind when Christianity came to Minahasa. It was so rarely played that it was nearly extinct for about a 100 year since then. It only reappeared after the World War II, pioneered by a blind musician NELWAN KATUUK, who reconstructed it accordingly to universal musical scales. Initially, there was only one kind of Kolintang instrument which was a 2 octave diatonical melody instrument. It was usually played with other string instruments such as guitar, ukulele or string bass as accompaniment.

We, ourselves, had only heard of Kolintang music when it was broadcasted by Indonesian Broadcasting Radio (RRI) in Menado in 1952

At that time, communication was not as advanced as today. Nelwan Katuuk was from North Minahasa while we were from Ratahan, South Minahasa.

We start the production of Kolintang outside its native land of Minahasa in 1964 in Yogyakarta, Central Java, At the same time we began introducing the instrument around Central Java, our musical group toured the area which later extended to cities in East and West Java. At that time Kolintang was still a single melody instrument accompanied by guitar, ukulele or string bass.

The next development was the idea of replacing string instruments with kolintang accompaniment. We began exploring the idea in 1966 and it was not until 1969 we managed to make our first Kolintang 'Orchestra' performance at Satya Wacana Christian University in Yogyakarta. Our band consisted of a set of 5 Kolintang, each with different function, namely Melody, Alto, Tenor, Cello and Bass.

Saung Angklung Udjo: Children Are the Music Itself

Way back in the early 30s, in the beautifully inspiring land of Parahiyangan - which means land of Gods and Goddess - a five year old boy became overwhelmed by the sound of angklung, a Sundanese traditional musical instrument made of bamboo. As the child sensed, the angklung was his good friend not only for him but also for the rest of the villagers that he lived with. The harmony, the uniqueness of various melodic sounds and the joy that it created had escorted every child to his circumcision, adults to their marriages, and even celebrations at harvest time. Angklung was the harbinger of happiness.

As the boy grew up, he didn't want his memories of angklung magic to fade. He wanted the children of the next generation to experience the same angklung joy he had once felt. But it was not until the year of 1955 that the boy was mature enough to begin learning angklung seriously directly from the master of angklung itself, the late Daeng Soetigna, the founder of angklung music in 1938. He was one of six of Daeng's students, and subsequently gained the nickname the crocodile of angklung because of his passionate obsession for this cultural heritage.

Years later, in the 21st century of today, that little boy has grown old with a long white beard, and still plays angklung performances every evening with tens of children in his 1.5 acres wide saung (a thatch-roofed pavilion with no walls, a bit like a wide open gazebo). Nowadays the Saung's visitors number 1000 to 2000 a month, coming from many countries in Europe, America, and Africa - as well as spell-bound local audiences. The 73 year old Udjo Ngalagena has traveled to many countries performing his hobby and has been given many awards both nationally and internationally.


Saung Udjo in Brief
Inspired by the late Mr. Daeng Sutigna, the master angklung player, Saung Angklung Udjo was established in January 1967 by Mang Udjo (literally meaning 'uncle Udjo') and his late wife Uum Sumiati. Situated on Jalan Padasuka 118, Saung Angklung Udjo rapidly became an important tourism destination in Indonesia and Bandung itself. The Saung also has a display room selling hand-made craft souvenirs such as the angklung itself, wayang golek (wooden puppets), Sundanese blangkon - traditional hats made of batik textiles - and other bamboo handicrafts made by the artisans next to the saung. Recently, Saung Udjo has improved the merchandise, and now also offers recorded CD's and VCD's of their performances.

Daily programs are held from Monday to Sunday from 15.30 - 17.30 p.m. The performances begin with the Sundanese gamelan. Next, the host of musical performances introduces a short wayang golek demonstration. A real performance of wayang golek (puppet show) last more than 7 hours and sometimes takes one or even two nights to finish a story, but here in Saung Udjo, the demonstration only introduces how wayang dances, speaks, fights, and goes to war. Following the wayang golek show is helaran, a ritual play describing a situation when friends of a boy to be circumcised are carrying him along in a procession in order to give him happiness. After that, an arumba (another form of angklung band) orchestra is presented. The tari topeng (mask dance) is one part of this musical performance medley which is usually played by a single child. At the end of the performances, the audiences can also experience how easy it is to play the angklung together with children in songs like Rain & Tears, Sound of Music, and Song of Joy.


The Root: Children's Happiness, Culture, and Education
Saung Angklung Udjo is now a famous center of Sundanese traditional culture in addition to also being the chief angklung school in West Java. It's not just the music that makes it famous, but also the children who perform it with so much love and joy. A small group of children (approximately 30-40) carry out their dynamic performances with natural expressions of innocence.

For them angklung is not only an instrument of traditional music. Most of all, it is an easy way of playing games with their friends. So, don't look for expertise in their performances, because there might be mistakes - often this makes visitors laugh just as when we watch kids mispronounce words. "It's not the quality, but the activity," Udjo says. So in order to maintain the happiness of the children in learning angklung, Udjo has one principal: be a child. For Udjo it's not hard to do because he is indeed a lover of children. In fact, he has ten adult children himself; they now work together to keep the Saung heritable from one generation to the next.

When you visit Saung Udjo, you may be surprised to see a three year old boy performing joged (a traditional Sundanese dance) and playing a traditional Indonesian drum called kendang. The children present bamboo art performances, from playing angklung to arumba musical orchestras, tari topeng (mask dance), and many more.

A tourist from Holland, Han Kortig (63) who is a music teacher, was very excited after watching the performances that evening. He said, "I'm amazed at what the children can do with this instrument. How they can quickly develop the sense of music. They play it so spontaneously and with so much joy. Unbelievable. It's really fantastic, terrific!"

The children who play in the orchestra come from the surrounding kampung (Sundanese name for a village) of their own accord in order to meet their friends and play the angklung with love and happiness. Most of them come to the Saung every evening for just one or two hours of angklung lessons. They don't need to spend money to participate in the angklung course, rather they receive money. The amount depends on how many visitors watch the performances - usually a fairly small amount, but this is not important for them in comparison to the happiness of playing angklung music. Until now, there have been 250 to 300 students. The first 'alumnii' are now is teaching angklung lessons abroad, in countries such as in Argentina and Thailand.

This November Saung Angklung Udjo was invited to perform on the anniversary of one famous children's tabloid. Prior to that, the children of Saung Udjo received the honor of playing a concert along with Sherina - a talented little girl who is a very famous singer in Indonesia. But for Udjo, the biggest satisfaction is seeing the happiness of the children playing angklung and providing the cultural education for the next generation. "I will make everybody happy with my capability," he emphasizes, "not only for the visitors, but most importantly for the future of the children. That is why I built this Saung."

Kampung Naga: Living in Another Dimension

The Indonesian word naga refers to dragons-ancient, hypothetical, serpent-like creature that lives in myths in many cultures. But there are no dragons in Kampung Naga. Yet, be there dragons or not, life in this mistakenly-translated "Dragon Village" is no less ancient nor mythical than that creature itself. It is a realm, disconnected from its surroundings, hardly tethered to the invisible threads of modernity. It is a place where lives are set in another dimension.

The origin of the name turns out to be more down-to-earth rather than anything else: it is cleverly abbreviated from the Sundanese locative phrase, dina gawir, which means "beneath the hills," or more simply, a valley. This valley, where the indigenous tribe dwells in, is encircled by steep cliffs. Different vegetations blanket these massive rocks, and here and there a small waterfall shoots from a great height. Ciwulan River, with its gentle current, passionately runs through it; its sienna-colored water nurtures every living thing unceasingly.

However secluded they are from the world outside, the tribe's deliberate kindness to strangers is second to none. Not long after we had stepped out from our vehicle and entered one of the shops on the hilltop, a local youth quickly offered us cooked yam. "Bade taleus, Bu?" he asked casually to my mom and auntie as if they were his friends. Couldn't think of politer way to say no, they just shook their heads and smiled. That smile was given back.

We began to step downward along the 360 concrete stairs as our guide calmly narrated the legend and life in Kampung Naga. Seen from above, the thatched roof of the dwellings resembled a thick pine forest blending with the surrounding yellow-green-the paddy fields. As we came closer and lower, everything materialized more and more vividly. It felt like looking at a civilization through a microscope.

Down here the tribal traditions are still strictly maintained within their boundaries. "Do not swim on the river nor enter there," he gave us an example, pointing his finger towards the so-called forbidden forest across the river. "You won't know where the spirits might take you." Then we walked further, past some murky pools and barns, pungent with mixed odors of bleating livestock.

The indigenous people of Kampung Naga live in rows of identical wooden houses in the one-and-a-half hectare wide, plain land, circumvallated on all sides by bamboo fences. He held one of the bamboo poles, his head drooped a bit before he spoke. "The young generations, after they come of age and get married, rarely stay here. Not that there are no space left to build more houses. It is our law that forbids us from doing so outside this border." How about you, I asked. "I'm married to a woman not from our tribe, and we have to live atop the hill."

It was indeed the young generation, the truly young, that fascinated me completely. When we entered the gate, they just kept on doing their activities-playing soccer, flying their kites, chasing each other-without even lifting their heads to look at us, the strangers right in front of them. Not different than chicken, we were unimportant in their playful eyes. These kids are so unusual, in a sense that children are usually attracted to strangers.

We walked past the mosque and the meeting hall, into a narrow alley. In front of a house, our guide motioned us to come in. "He is my relative," he smiled at a middle-aged man trying to start his oil lamp burning. The door opened straight into the kitchen. I got in; it was all dark. Beside the kitchen was a closed room where the family's supply of rice was kept. On the other side was a living room, or so I thought, where another middle-aged man, helped by his daughter, was weaving a basket in total darkness.

Their kindness to strangers appeared again inside this house. The first man, his oil lamp already burning, now held a plate of food and asked us to try it. Again, we hesitated and answered no, thanks. Then he opened up a hole in the floor and threw some of the food down there. Before I asked him why he did that, he had already supplied me the answer. "We raise chicken below the kitchen. Whenever we have spare food, we give it to them."

I came out of the house to see my mother playing with an agile kid. At last, there was a kid who finally got interested with our presence, or rather, my mother's. And then there was a knocking sound from the mosque, calling everyone that the hour of prayer, maghrib, had come. To me, the sound was a mockery for all of us who live in the so-called Internet age, where telecommunication is so easy yet disagreements still prevail in our society. It's not like that with these people. The only "tele-" they have can reach only so far, and last only so long. But look at the effect: Everyone gathered so quickly to the water source and started to clean themselves. That was when we began to climb up that seemingly endless flight of stairs, into the land of ordinary dimensions in that foggy sky. I looked down once more, with honest admiration to the inimitable people and the valley as their cradle. I wondered if perhaps God, too, is looking down at us in the same manner.

SBY and the future of the presidency

Ben Anderson's The Idea of Power in Javanese Culture once was a very popular analytical tool to explain modern Indonesian politics. In this regard, Soeharto's New Order government often served as the most favorite text and context. This is perhaps due to the fact that Soeharto was a politician who preserved and developed his power through, among other thing, spiritual endeavors. He was known to perform a certain spiritual purification ritual which affected his dealing with power. Power was therefore seen not only as a mundane or profane matter, but something which contained spiritual elements.

Today, Anderson's analysis may no longer be relevant. Observers rarely use it as an analytical armory. But the chaotic transfers of power in 1998-2001 - reminiscent of the sorrowful events surrounding the transfer of power from Sukarno to Soeharto in 1966 - encouraged many to take into account the intangible or immaterial aspects of politics that may steer the course of Indonesia's political development.

Many may not realize it, but when Megawati Soekarnoputri lost her bid for another presidential term to Susilo Bambang Yudhoyono in the 2004 elections, some observers could not restrain themselves from raising the question why was it that in the end, the fate of all presidents was always surrounded by unpleasant circumstances?

Of course, as all the available scholarly works have indicated, this is something that can be explained rationally. Interplay between the economy and politics, which may involve domestic as well as international actors, is sufficient to provide an explanation of some kind.

Still, however, one can be easily intrigued by questions such as, why all? Were they all that bad when entrusted with the enormous power to manage the country?

The answer is, of course, no. Sukarno was a person who spent all his adult life in the service of Indonesia's wellbeing. Not only that, he was the country's first president, but long before that, he was the most notable of the avant-garde to wage the archipelago's sense of nationalism to fight colonialism and bring Indonesia to independence. But in the end, only bitterness colored his life, even as a common citizen: He was implicated, directly or otherwise, with the 1965 failed coup, his power was stripped off him by the People's Consultative Assembly (MPR), he was put under house arrest - unable to communicate with the outside world.

His successor, Soeharto, was more or less the same. That is, in the sense that, like Sukarno, Soeharto also dedicated his adult life for the betterment of Indonesia. For years he was in the military service, responsible, among other things, in making West Irian part of Indonesia' unitary state. For more than three decades he served as Indonesia's longest president, which enabled him to develop the country's economy. And yet his final years were severely unpleasant: being charged with corruption, tried, and, sadly, only his declining health saved him from undergoing further trials.

B.J. Habibie did not suffer the humiliation experienced by Sukarno and Soeharto. But in the end, his devotion to Indonesia's technological and industrial development, his obsession to make the country a modern state in its truest sense, was met by the fact that his leadership was politically unwanted. His very short term in office was a relative success, but in the MPR meeting in 1999, his accountability speech was narrowly rejected.

Abdurrahman Wahid's presidency was full of controversies. At the beginning of his presidency, hopes ran high - regardless of his physical limitations. He was considered as the only person who could heal the country and unite the fragmented elites. Poor political judgment on his part made him the second president ever to be impeached by the MPR. After less than two full years in office his presidency was nullified and handed over by the MPR to Megawati.

Megawati did not experience political bitterness like Sukarno, Soeharto, or Wahid. But she was defeated twice, once by her minister, Yudhoyono. The latter beat her fairly and squarely in the 2004 and 2009 presidential elections - something that is normal in politics. But for some reason, and only the two know exactly why, since then their relationship has gone sour.

These sad realities, especially in the course of the transfer of power from one president to the other, has encouraged many to see the power interplay in the light of the intangible aspect of politics. One speculation was that perhaps the timing of the birth of an independent Indonesia was not correct. Therefore, the country is in great need of being spiritually healed (ruwat).

Of course, one need not take such speculation seriously. Muslims in particular would have a different perception with regard to the date of birth of the Republic of Indonesia. The country's independence was proclaimed on Friday, Aug. 17, 1945. This coincided with the holy month of Ramadan - a period when Muslims are obliged to fast. How could such time be considered as inappropriate for the declaration of independence of the Republic?

What needs to be emphasized here is not whether the country requires some kind of spiritual energizing so that it will move in tandem with the cosmic law of nature. What is important is that the cycle of unpleasant circumstances, or perhaps even political destinies, experienced by all of our former presidents, be broken.

Yudhoyono has the chance to break that cycle. He has been able to avoid the cycle during his first term in office. Nobody knows what will happen to the second term of his presidency - something that resembled the experiences of both Sukarno and Soeharto where they could not predict what might happen, after the former being crowned as the president for life and the latter being the father of development.

I think Yudhoyono will be able to break the cycle provided that he works solely for the interests of the people. In that respect, he should prioritize his agenda for the next five years. Three of his top agenda items seem to match with the public demands - economic development; democratic politics and law enforcement.

What remains to be seen is whether his Cabinet members are able to understand those issues and put them in the context of policies that serve the interests of the people. Otherwise, history is waiting to repeat itself.

by Bachtiar Effendi

http://www.thejakartapost.com/news/2009/10/30/sby-and-future-presidency.html

Govt urged to stop sending migrant workers abroad

The National Urban Development Movement (Gerbang Desa) Friday called for an end to the despatch of Indonesian migrant workers abroad until all problems related to migrant workers had been resolved.

"All this time, there has been no MoU (memorandum of understanding) between Indonesia and destination countries as required by the law," Gerbang Desa Chief Bahauddin Thonti said.

Law No. 39 of 2004 on the placement and protection of migrant workers abroad banned any despatch of migrant workers to a foreign country which had not signed an MoU with Indonesia, he said.

Under the MoU governing among others migrant workers` protection, salaries and work hours, Indonesian migrant workers would have a strong bargaining position so that they could no longer be mistreated abroad, he said.

He expressed his deep concern about the fate of an Indonesian construction worker identified as Linda who was killed in the Malaysian state of Selangor.

"Stop sending Indonesian migrant workers abroad. Let`s employ them at home by developing 60,000 villages across Indonesia. The villages will offer great prospects if the government just develops them," he said.

The Manpower Ministry should not merely collect various fees from migrant workers, including a US$15 protection fee and Rp450,000 insurance while at the same time ignoring their plight abroad, he said.

He warned irresponsible officials against extorting Indonesian migrant workers who had contributed a lot to the country`s foreign exchange earnings.

The growing number of brokers offering overseas employment services had led to the dispatch of illegal Indonesian migrant workers whose number might run into two million. Nearly 600 thousand of them are currently employed in neighboring Malaysia, he said.


http://www.antara.co.id/en/news/1256948451/govt-urged-to-stop-sending-migrant-workers-abroad

Public support KPK deputy chairmen

The recent arrests of two suspended Corruption Eradication Commission (KPK) deputy chairmen, Bibit Samad Rianto and Chandra M. Hamzah, by the National Police has prompted strong reaction from the public, who voiced their dissent through Internet sites such as Facebook and Twitter.

On social networking site Facebook, users can show their support for the two officials by joining a group called “Gerakan 1,000,000 Facebookers Dukung Chandra Hamzah & Bibit Samad Rianto” (The move of 1,000,000 Facebook users to support Chandra Hamzah and Bibit Samad Rianto).

Bibit and Chandra were charged with abuse of power for imposing and then lifting a travel ban on graft suspects Anggoro Widjojo and Djoko Sugiarto Tjandra, and receiving bribes from the former.

Usman Yasin, the initiator of the Facebook group, said he supported the deputies, who the National Police deputy chief detective Insp. Gen. Dikdik Mulyana accused Thursday of “jeopardizing the investigation by expressing their personal opinions to the public.”

“I have been dealing with prosecutors and courts for a long time and I think the KPK was born because the police and prosecutors failed to provide justice in Indo-nesia,” he told The Jakarta Post on Friday.

Usman, who is currently studying for his PhD at the Bogor Institute of Agriculture (IPB), has been active in various legal matters, such as the alleged corruption case involving Bengkulu Governor Agusrin Maryono Najamuddin, for more than a decade. Despite coming into contact with the KPK several times, Usman said he had not met either Bibit or Chandra.

“I heard Chandra was a humble man, and I also hear [about Chandra and Bibit] through my friends who know them ... their struggle reminds me of mine,” he said.

Usman formed the group Thursday at around 3 p.m. As of around 10 p.m. Friday, the group’s mem-
bers had reached 55,965, exceeding his target.

“I aimed for 50,000 members today and hopefully this will increase to 150,000 members Saturday,” he said.

Usman said he hoped the government would pay attention to the public support if the group reached its target number.

“Remember the Prita case,” he said. “Her support group only had around 100,000 but this was enough to unsettle the government.”

Prita Mulyasari, a housewife who posted emails voicing her disappointment at the treatment she received from Omni International Hospital, Tangerang, received considerable public recognition in June when the hospital accused her of libel.

A surge of Internet support, including on Facebook, helped raise more awareness about the case, which involved her being detained in a state penitentiary for three weeks.

The court dropped all charges against Prita, partly because of the intense public outcry.

However, the Banten High Court recently ordered the Tangerang District Court to reopen the case, when public support dwindled.

Twitter, the networking site, was rife with comments and support for the KPK on Friday.

“Don’t give in KPK,” said one user. “We support [you].” Another Tweet read, “KPK versus POLRI is no longer about right or wrong, but [about] pride and good image.”



http://www.thejakartapost.com/news/2009/10/31/public-support-kpk-deputy-chairmen.html

KPK deputies` arrest sparks speculation about police`s motive

The detention of suspended Corruption Eradication Commission (KPK) deputies Bibit Samat Riyanto and Chandra M Hamzah on Thursday has sparked speculations that police are trying to cover up a wire-tapped conversation which allegedly indicated a plot to fabricate a case that would bring down the two deputies and undermine the KPK.

"We are afraid that the detention is an effort to cover up reports on the recordings which were allegedly a fabrication to get the two KPK deputies jailed," Zainal Arifin, coordinator of the Anti-Corruption Research Center (PuKat) of Gajah Mada Univsity, said on Friday.

On Thursday, police detained Bibit Samad and Chandra Hamzah who had been named suspects over alleged abuse of authority with regard to the issuance of a travel ban on businessman Anggoro Widjojo and also the issuance of a travel ban and later its revocation for businessman Djoko Tjandra.

The arrest has drawn mixed reactions. Many saw the case as the result of a rivalry between the KPK and Police. Earlier, over the investigation of its deputies, the KPK accused the National Police`s chief detective, Commissioner General Susno Duaji, of carrying out nonprocedural examinations, and the police had thus acted against the two KPK vice chairmen on trumped-up charges.

In order not to make the public confused, President Susilo Bambang Yudhoyono summoned National Police Chief Bambang Hendarso Danuri and other related ministers to discuss the matter on Friday.

The president asked the police chief to give the public an explanation about the arrest of two suspended KPK (Corruption Eradication Commission) leaders. "Please explain the matter to the public to clear it up," President Yudhoyono said prior to a closed-door meeting .

President Yudhoyono himself said the detention of Bibit Samad Riyanto and Chandra Hamzah was not due to an institutional conflict between police and the KPK. This must be explained to the public.

"The president said that he kept on monitoring developments of the KPK case, where its deputies Bibit and Chandra have been detained. He stressed that it was not an institutional conflict. It was a legal matter being handled by police, KPK and the prosecutors that involved individuals," Minister of Communications and Informatics Tifatul Sembiring who attended the meeting said. "Therefore, the president stressed that the problem should be left to the legal procedure," the minister said.

In the meantime, National Police Chief General Bambang Hendarso Danuri said police decided to detain Chandra M Hamzah and Bibit Samat Riyanto because they had hindered investigations into their case.

"Because they hindered the investigations, the police took them into custody as they are authorized to do under the law," Danuri said at a press conference.
Danuri said police investigators remained confident that Chandra M Hamzah and Bibit Samad Rianto had received a bribe from businessman Anggoro Widjojo, director of PT Masaro Radiokom who was allegedly involved in a corruption case in connection with an Integrated Radio Communication System (SKRT) project in the Ministry of Forestry. The case was handled by KPK.

The Police chief admitted however it was difficult to charge a person in bribery case if she or he was not caught red-handed but (in this case) there were witnesses who supported the allegation.

He admitted that up to now police did not yet have evidence of the alleged Rp6.7 billion bribe given to Chandra and Bibit in August and September last year. "The money reportedly did not reach both suspects but there was a suspicious effort, namely a travel ban," he said.

Danuri said that even though the travel bans had been issued for businessmen Anggoro Widjoyo and Djoko Tjandra, the KPK did not follow up the bans with investigations until one year later. "Travel bans had been issued but the cases were not investigated. They began to investigate only when police began their own investigation," he said.

The police chief said that police had submitted the dossiers of the two KPK deputies to the Attorney General`s Office (AGO).

Danuri also explained that police had also named Ari Muladi as a suspect, not in a bribery case but rather for fraud. Police released Ari four days before his detention period was completed because police found it difficult to complete his dossiers.

In this case, Anggodo Wijdojo, younger brother of Anggoro Widjoyo, a KPK fugitive, had handed over bribe money several times amounting to Rp7.6 billion in August and September.

The money was allegedly given to the KPK leaders in an attempt to persuade the KPK to lift the travel ban on Anggoro. However, Anggodo did not give the money directly to the KPK leaders but through Ari Muladi. Ari then gave the money to someone known only by the initial Y who up to now is still at large.

However, all this was based on an alleged wiretapped conversation which is a plot design to undermined the KPK and frame two of its deputies.

Minister of Law and Human Rights Affairs Patrialis Akbar, therefore, called on the KPK leadership in whose possession the recording now was to open it to the public. "The recording had better be opened to the public so that the people will not speculate on the issue," the minister said.

by Andi Abdussalam

http://www.antara.co.id/en/news/1256944315/kpk-deputies-arrest-sparks-speculation-about-polices-motive