Student Exchange, Perth-WA 2012

Here is the example of Past Story, past tense

(my experience) Hi, my name is Erly. Now, I would like to tell you little bit about my experience in Australia. On 20th of August 2012, two teachers and eight selected students from Harapan School including me went to Perth, WA for the Exchange Program between Bali and Australia, for a month. When we arrived in Perth International Airport, some teachers from John Septimus Roe Anglican Community School (JSRACS) already waited for us. Then we went to the School (JSRACS) firts for meet our host families. During our stay in Perth, one Bali student must stay with one host family that has been determined. And the teacers from Bali stayed in an Indonesian Teacher’s house. So, every students from Bali got one host family. But luckly, I got 2 host families. First two weeks with my 1st host family (Patrick Family), and the last two weeks with my 2nd host family (Ogden Family). We only get to see or meet each other while at school. During our stay in there, we always follow the school program. Little bit different with Harapan School, JSR’s school day is from Monday until Friday. Saturday and Sunday the school off. There, I go to school with my host family’s kid by school bus. It was so good. The school starts at 8.50 AM until 3.35 PM. The school, JSRACS is very big and awesome. When in the school, we helped in Indonesian Class from pre-primary until year 12. It was so fun and good time for me. But we also followed another class, like Cooking Class, Religion Class, Music Class, Science Class and also English Class. The students were so kind and very nice. Sometimes, we go out for school trip. We went to Perth City, Bell Tower, Museum of Western Australia, Swan River, Perth Zoo, had camp with year 7 and many more. Every weekend, my hosts families always go out for day trips, traveled with me. The others Bali Students also did the same things with their host.

Well, finally on 14th of September we were back to Bali. Glad to came home but actually missing everything there. I learned so much things in Perth. Had amazing time with the people there, got wonderful experience and new friends also bestfriends.

Tokoh Rohani Kristen

TOKOH-TOKOH ROHANI KRISTEN 1. Adoniram Judson Adoniram Judson lahir di Massachusetts, Amerika pada tahun 1788. Ayahnya seorang pendeta, dan ibunya adalah seorang yang saleh dan terus menerus berdoa baginya. Melalui pengalaman seorang temannya, yang belum percaya, yang kemudian meninggal, Tuhan berbicara kepadanya. Adoniram sadar bahwa dirinya pun sebenarnya bukan orang percaya, dan dia tidak mau meninggal dalam keadaan seperti temannya itu. Adoniram Judson kemudian bertobat, menerima Kristus sebagai satu-satunya Juruselamat. Ketika itu usianya 20 tahun, dan ia memasuki sekolah teologi Andover. Adoniram pun meninggalkan mimpinya untuk menjadi orang terkenal dan sukses, dan memutuskan untuk hidup menyenangkan hati Kristus. Menjadi seorang misionaris kemudian menjadi kerinduannya. Pada 19 Februari 1812, bersama dengan istrinya, Ann Haseltine Judson, Adoniram Judson berlayar menuju India untuk menjadi misionaris. Namun dia ditolak disana, tetapi Tuhan membukakan pintu baginya di Rangoon, Burma. Kesulitan-kesulitan dialami mereka. Mereka kehilangan anak karena kolera dan sempat dipenjarakan selama 11 bulan karena dituduh sebagai mata-mata. Namun kesulitan-kesuliatan itu tidak membuat adoniram dan istrinya mundur. Dalam kesulitan yang besar, iman mereka pun menjadi semakin besar kepada Tuhan. Setelah enam tahun melayani, satu orang Burma bertobat. Dan Tuhan terus memberkati pelayanan mereka. Hingga akhir hidup Adoniram ada 210.000 orang Burma yang bertobat. Dan Alkitab Perjanjian Lama dan Perjanjian Baru berhasil diterjemahkan ke dalam bahasa Burma. Itulah buah pelayanannya di Burma. Adoniram melayani di Burma selama 38 tahun hingga dia mati pada tahun 1850 pada umur 62 tahun. 2. Gabriel Marcel Gabriel Marcel lahir di Paris, Perancis, pada 7 Desember 1889. Ia adalah anak tunggal dari keluarga yang tidak peduli dengan agama. Masa kecilnya penuh dengan kesepian. Tahun 1906 Gabriel menyelesaikan pendidikan menengahnya di Lyces Carnot. Pendidikan tingginya dilanjutkan di Universitas Sorbone, Paris. Ia mengambil jurusan filsafat. Setelah lulus, Gabriel mendapatkan hak dan ijin mengajar filsafat di suatu sekolah menengah. Gabriel terus belajar dari para ahli filsafat lainnya serta mengajar filsafat di beberapa tempat dan negara. Keberhasilan demi keberhasilan diraihnya dalam usia yang sangat muda, tetapi Gabriel merasakan hidupnya kosong dan tidak ada pegangan hidup yang kuat. Suatu ketika ia mengulas suatu buku berjudul ‘Tuhan dan Mamon’ yang ditulis oleh Francis Muraic. Kemudian hari Francis menjadi sahabat dekatnya dan membantu Gabriel menemukan tujuan hidupnya di dalam Kristus. Setelah Gabriel bertobat, pemikiran-pemikiran filsafatnya dipengaruhi oleh firman Tuhan dan semakin berkembang. Ia merenungkan tentang tujuan, nilai, dan harga diri manusia dalam hubungannya dengan Tuhan. Gabriel pernah mengatakan hal ini, “Mustahil seseorang bisa menikmati kebenaran Allah jika ia tidak berada di dalam Allah: percaya dan menerima Allah di dalam kehidupannya.” Karya-karya pemikiran Gabriel banyak menggunakan bahasa dan makna kekristenan, seperti: kasih, persekutuan, harapan, dan kesetiaan. Ia sangat tertarik menyelidiki kehidupan manusia dengan masalah-masalahnya. Pemikiran-pemikiran Gabriel membantu banyak orang untuk menemukan makna dan tujuan hidup di dalam Kristus. Ia membantu orang-orang Kristen untuk mengenal dan melakukan pelayanan Tuhan yang sesuai dengan keinginan hati Tuhan. Secara keseluruhan, Gabriel hendak mengungkapkan betapa pentingnya arti kehadiran sesama manusia dana rti kehadiran Allah di dalam hidup manusia. Beberapa karya besar yang ditulis Gabriel antara lain: Buku Harian Metafisika, Martabat Manusia, dan Damai di Bumi. Ia juga menulis drama dan sandiwara radio, seperti: Pesuruh, Tanda Salib, dan Tombak. Dari hasil karya-karyanya itu, Gabriel mendapat banyak penghargaan, seperti: Hadiah Goethe Jerman, Hadiah Sastra Perancis, hadiah perdamaian Jerman. Di akhir hidupnya, Gabriel pernah berkata, “Kepercayaan kepada Tuhan sebagai pemberi hidup juga menjadi motif kuat yang melindungi saya dari bunuh diri dan keputusasaan, bahkan mempersiapkan saya untuk rela menjadi martir.” Gabriel Marcel meninggal pada 3 Oktober 1973. 3. John Milton John Milton John Milton lahir pada tanggal 9 Desember 1608 di London, inggris. Keluarganya cukup berada. Setelah menyelesaikan pendidikan menengahnya, ia masuk ke Universitas Cambridge. John adalah seorang yang cerdas, selalu serius menekuni tiap hal yang dihadapinya. Ia adalah seorang Kristen yang taat. John sangat menyukai karya-karya dari para sastrawan besar Italia dan Perancis. Ia menguasai beberapa bahasa, seperti: Latin, Italia, Perancis, dan Yunani Kuno. Kesukaannya dalam membaca memotivasi John untuk beberapa karangan sajak yang didasari oleh iman Kristen. Di luar dugaan, karya-karya pertamanya itu sangat disukai oleh banyak orang, dan namanya diperhitungkan sebagai calon sastrawan besar Inggris. Salah satu karyanya yang terkenal ditulis tahun 1644, yaitu “Aeropagitica” dan mendapat banyak perhatian terutama dari para politisi. Tahun 1651 John kembali menghasilkan karya tulis lainnya yang berjudul “Popula Anglocano”. Tidak lama kemudian amatanya menjadi buta total. Saat usianya 43 tahun. Sebagai seorang penulis, kebutaannya menjadi suatu hambatan yang sangat mungkin menjadi alasan baginya untuk putus asa. Tetapi, John menganggap kebutaannya sebagai bagian dari pelajaran yang diterimanya dari Tuhan. Ia tetap dan terus menghasilkan karya-karya yang luar biasa dengan dibantu oleh puteri-puterinya, salah satunya adalah buku yang berjudul “Paradise Lost” sebanyak 12 jilid. Buku itu menceritakan tentang penciptaan dan keajaiban alam semesta, serta kejatuhan manusia ke dalam dosa. Karya besarnya itu dilanjutkan dengan karyanya yang lain, berjudul “Paradise Regained” sebanyak empat jilid yang ditulisnya pada tahun 1671. Di tahun yang sama ia juga menulis buku lain. berjudul “Samson Agonste”. Orang-orang sangat menyukai buku-buku yang ditulis oleh John, karena di dalam bukunya ia tidak hanya membicarakan satu topik. Ia banyak berbicara tentang politik, agama, perang saudara, negara, pemulihan dan perjuangan manusia melawan dosa. Karya-karyanya tersebut juga ditulis dalam bahasa Latin dan Italia. John mengakui bahwa Alkitab merupakan inspirasi utama bagi dirinya dalam menghasilkan karya-karya yang sangat bermutu dan telah mengangkatnya mengatasi kebutaannya. John pernah berkata kepada sahabatnya, “Dengan cara demikian, Allah memperlengkapi aku secukupnya, bahkan lebih dari cukup, pada akal dan budi dan hati nuraniku daripada mata.” Didalam kebutaannya ia senantiasa bersukacita dan bersyukur kepada Tuhan. Pada tanggal 8 November 1674, John Milton meninggal dunia dengan meninggalkan sejumlah karya yang luar biasa. 4. William Carey William Carey dilahirkan pada tahun 1761 di dekat Northampton, Inggris. Keluarganya memeluk kekristenan secara formal tanpa ada sentuhan spiritualitas termasuk hubungan pribadi dengan Tuhan. Pada usia 14 tahun dia meninggalkan rumah dan magang pada seorang tukang sepatu sehingga setelah menyerahkan diri kepada panggilan Tuhan, dia dikenal sebagai Carey si tukang sepatu. Dia mendengar Injil untuk pertama kalinya di sebuah desa kecil Hackleton. Tetapi baru setahun kemudian, dia menyerahkan hidupnya kepada Yesus Kristus sebagai Tuhan dan Juruselamatnya. Carey bergabung dengan gerakan Particular atau Calvinistic Baptists. Di dalam gerakan ini ada pertikaian teologis mengenai pemberitaan Injil kepada bangsa bukan pilihan. Mereka yang menolak pemberitaan Injil mengatakan bahwa gereja tidak mempunyai hak untuk memberitakan Injil karena Tuhan Yesus hanya mati bagi umat pilihan. Karena itu penginjilan dan misi itu mencurigakan. Tetapi Carey tidak menyetujui pandangan ini. Dasar dari ketidaksetujuannya adalah sebuah karya Hall yang berjudul “Helps to Zion’s Travellers.” Hall menyatakan bahwa Allah itu berdaulat dalam keselamatan, Gereja wajib memberitakan keselamatan itu, dan manusia yang berdosa wajib meresponinya. Dia menjadi marah terhadap ketidakacuhan kekristenan terhadap mereka yang terhilang di seluruh dunia. Saat itu, pada tahun 1790, ada sekitar 174 juta dari 734 juta (sekitar 24%) dari penduduk dunia mengaku diri sebagai Kristen. Tetapi gereja Kristen hanya melakukan sedikit usaha untuk menjangkau 76% yang belum percaya. Sepanjang tahun 1780-an, kerinduannya akan misi global ditumbuhkan oleh program doa dalam persekutuan pendeta. Dia juga dipengaruhi oleh ajakan Jonathan Edwards yang mengajak agar seluruh Gereja di dunia secara rutin berdoa bagi penggenapan Amanat Agungn. Sementara berdoa, Carey mengambil langkah praktis. Ia memenuhi dinding rumahnya dengan peta dan statistic. Ia mengumpulkan bahan-bahan bagi sebuah buklet yang berisi desakan bagi gereja untuk berlutut mendoakan hal ini dan mengirim para misionaris ke wilayah-wilayah terpencil. Buklet ini akhirnya menjadi katalisator bagi misi yang melampaui mimpi Carey. Pada tahun 1793, Carey berangkat bersama istrinya, Dorothy ke India. Tahun pertamanya di India sangatlah sulit. Mereka kehabisan dana dan pemerintahan Inggris di India menentang kegiatan misi. Kondisi istrinya makin memburuk dan akhirnya mengalami kegilaan total. Tahun 1798, dia menyelesaikan sebagian penerjemahan Alkitab dalam bahasa Bengali. Penerjemahan ini akhirnya selesai tahun 1809. Sampai tahun 1824, Carey telah menerjemahkan dan menerbitkan Alkitab ke dalam 37 bahasa lainnya. Dia juga mendirikan penerbitan dan sekolah untuk para tunaaksara. Dia berusaha mempengaruhi masyarakat agar tidak lagi mengurbankan bayi dan berjuang untuk mendirikan rumah sakit bagi penderita lepra. Carey terus berusaha untuk memperbaiki kondisi kehidupan di India. Beberapa fase pelayanan dan kehidupannya sangatlah sulit sehingga ia pernah merasa telah kehilangan hal-hal berharga dalam hidupnya dan berputus asa dengan orang-orang yang dianggapnya akan mendukungnya. Namun, hasil dari perjuangan dan pelayanannya tidak pernah lenyap di tengah jalan. Selain berbagai terjemahan Alkitabnya, Carey merupakan tokoh yang menghasilkan tujuh prinsip yang menjadi dasar bagi gerakan misi Protestan. Ketujuh prinsip tersebut adalah: • Misi yang efektif didasarkan pada teologi yang alkitabiah sehingga menghasilkan doa sekaligus tindakan. • Misi yang efektif dijalankan melalui perantaraan lembaga pendukung gereja yang memiliki komitmen terhadap Firman Allah. • Misi yang efektif berpusatkan pada penerjemahan dan penyebaran Firman Allah. • Misi yang efektif didukung oleh suatu kesatuan di antara orang-orang percaya. • Misi yang efektif bergantung pada gereja-gereja lokal dan para pemimpin pribumi yang telah dimuridkan. • Misi yang efektif menunjukkan suatu kepekaan budaya yang sejalan dengan Firman Allah. • Misi yang efektif bersumber dari cara hidup yang berpola Firman Allah. Marliana Erly Faradike Abineno XI UPW - 28

Material about "Hindu (PURA)" for tour guiding

MEANING A pura is a Balinese Hindu temple and the place of worship for the adherents of Balinese Hinduism in Indonesia. Most of the puras are found on the island of Bali, as Hinduism is the predominant religion in the island; however many puras exist in other parts of Indonesia where there are significant numbers of Balinese people. Mother Temple of Besakih is the most important, the largest and holiest temple in Bali. A large number of puras have been built in Bali, leading it to gain the nickname "the Island of a Thousand Puras". Bali is known as an island of thousands temples. In every village in Bali, there are several temples and at least one small temple in each home of Balinese which reach to a total of 10.000. Balinese word for temple is ‘pura’ which means 'space surrounded by a wall'. Although many temples are quiet and uninhabited, they are transformed into colorful, active and decorated places of worship when there is a festival. While offerings are made, performances of traditional dances and gamelan, cockfighting and gambling enliven the atmosphere. FUNCTION Temple is a Hindu shrine that serves as a place of worship Hyang Widhi Wasa in every Prabawa-HIS (HIS manifestation) and or Atma Sidha Gods (Holy Spirit Ancestors) by means yadnya ceremony as the embodiment of the Tri Marga. Classification of temple in Bali. Based on the function are classified into two groups: 1. Jagat Pura Pura namely that serves as a holy place to worship Hyang Widhi Wasa in any Prabawa HIM (His manifestation). 2. Pura Kawitan the temple serves as a shrine to worship the Gods Sidha Atma (Holy Spirit Ancestors). Based on the characterization classified into four groups: 1. Goda Jagat Pura Pura is a place of worship Hyang Widhi Wasa in any His Prabawa (His manifestation) as Pura Pura Jagat Sad Goda and others. 2. Goda Pura Desa (territorial) that temple disungsung by Village People. 3. Swagina Pura (Temple Functional) temple is bound by ties swaginanya penyiwinya (Kekaryaannya) having the same profession in the livelihood systems of life such as Pura Subak, Pura Melanting and the like. 4. Pura Pura Kawitan which are determined by the bond penyiwinya "wit" or ancestor by birth line (Genealogies), as Sanggah / merajan, Pretiwi, Mother, Nursing, Dadia, Batur, Dadia, Upgrading Dadia, Dalem Dadia, Dadia, Pedharman and the like . Pura classification purposes. 1. To increase understanding and awareness of the people of the temple as a holy place of Hindus. 2. Avoid any misinterpretation that the presence of many Palinggih in a temple, considered polytheistic Hinduism. HISTORY The term pura originates from the Sanskrit word (-pur, -puri, -pura, -puram, -pore), meaning "city", "walled city", "towered city", or "palace". During the development of the Balinese language the term pura came to refer to a religious temple complex, while the term puri came to refer to palace, the residence of kings and nobles, similar to Javanese kratons. KINDS There are several types of pura, each serving certain functions of Balinese rituals throughout the Balinese calendar. 1. Pura kahyangan jagad: pura that are located in the mountainous region of the island, built upon mountain or volcano slopes. The mountains are considered as the sacred realm, the abode of gods or hyang. The most important pura kahyangan in Bali is Mother Temple of Besakih complex on the slopes of Mount Agung. 2. Pura segara: pura that are located by the sea to appease the sea deities. It is usually important during the Melasti ritual. The example of this type of temple is Pura Tanah Lot and Pura Uluwatu. 3. Pura desa: pura that are located within villages or cities, serving as the center of Balinese people's religious activities. 4. Pura tirta: "water temples", a type of pura that other than religious function, also have water management function as part of Subak irrigation system. The priests in these temples have authority to manage the water allocation among rice paddies in the villages surrounds the temple. Some tirta temples are noted for its sacred water and having petirtaan or sacred bathing pool for cleansing ritual. Other water temple are built within lakes, such as Pura Ulun Danu Bratan. The example of this type of temple are Pura Taman Ayun and Pura Tirta Empul. LAYOUT / CONSTRUCTION Unlike the common towering indoor Indian Hindu temple, puras are designed as an open air place of worship within enclosed walls, connected with a series of intricately decorated gates between its compounds. This walled compounds contains several shrines, meru (towers), and bale (pavilions). The design, plan and layout of the pura follows the trimandala concept of Balinese space allocation. Three mandala zones arranged according to a sacred hierarchy: 1. Nista mandala (jaba pisan): the outer zone, which directly connects the pura compound with the outer realm, and the entrance to the temple. This zone usually takes the form of an open field or a garden that can be used for religious dance performances, or act as an additional space for preparations during religious festivals. 2. Madya mandala (jaba tengah): the middle zone of the temple, where the activity of adherents takes place, and also the location for supporting facilities of the temple. In this zone usually several pavilions are built, such as the bale kulkul (wooden Slit drum tower), bale gong (gamelan pavilion), wantilan (meeting pavilion), bale pesandekan, and bale perantenan, the temple's kitchen. 3. Utama mandala (jero): the holiest and the most sacred zone within the pura. This enclosed and typically highest of the compounds usually contains a padmasana, the towering lotus throne of the highest god, Acintya (or as he is often known to modern Balinese, Ida Sang Hyang Widhi Wasa). Pelinggih meru, the multiple roofed tower, is similar in design to Chinese or Japanese pagodas. The most sacred compound also contains several pavilions, such as bale pawedan (vedic chanting pavilion), bale piyasan, bale pepelik, bale panggungan, bale murda, and gedong penyimpenan (storehouse of the temple's relics). However, the layout rules for arrangements the facilities of the two outer zones, nista mandala and madya mandala, are somewhat flexible. Several structures, such as the bale kulkul, could be built as outer corner tower; also, the perantenan (temple's kitchen) could be located in the Nista mandala. Gates: There are two types of gates within Balinese architecture: the split gate, known as candi bentar, and the roofed tower gate in Paduraksa style, usually called kori agung. Both types of gates have specific roles in Balinese architectural design. Candi bentar is the gate used in the nista mandala, while the kori agung is employed as the gate between the madya mandala and Utama mandala inner compounds. The rules for gate types are also valid for non-religious compounds such as puri, nobles' and kings' residences. ARCHITEC In general, the architecture of temples of Bali must have Main area or called Mandala. Mandala usually have a value of magical, sacred, silence and become a major place of prayer. There are three or called Tri Mandala Mandala consisting Main, Nista and Associate. All three are different in terms of order value. As for the physical form, the temple architecture is divided into three parts, namely the head, body and legs. The layout of the temple architecture is based on the location of Mount Agung place where the sun rises. Temple architecture in Bali is very concerned with the rules of traditional architecture called Asta Kosala Kosali. Kosala Kosali contains the rules in making the temple as the temple building measures, layout of rooms and buildings. The walls of temple architecture commonly used materials of brick or stone that is the result of black lava of Mount Agung. But now many are made from a mixture of cement and sand. Part of the building that uses wood typically use wood and wood types Chrysolite jackfruit. For the top or roof of the building wore palm fiber material or zinc material. Balinese temple architecture can not be separated from the ornament shaped carvings and cloth covering certain parts. Temple architecture in Bali can not be separated from the form of the temple and the temple Bentar Brackets. Two forms of this temple will always adorn the temple form. The people who will enter the temple will meet briefly temple and later the temple brackets. Initially the people entered the temple with the aim that moment when entering the temple should be able to separate the negative thoughts before prayer. Then people will see the temple brackets so that they focus to the creator. It would be nice if the visitors of the temple had learned the philosophy of the second temple. Bentar temple consists of two buildings flanking congruent to the left and right so that the middle looks like a crack like entrance. Shaped like a gate. The bottom is fused in a separate household, while the upper part is perfect. Many temples in Bali which has a temple form this moment. Arch-like shape is usually located on the outside of the temple to welcome the people who will enter. Bentar temple is indeed serves to separate the inside or the outside or Associate with Nista of the temple. Behind the form, there is the inner meaning of the always symbolize the two different or opposite on this earth. There are good things and bad, there are times of the day and night, and so on. Other forms of temple architecture is like a temple brackets. If the temple is a moment in the middle of the road or do not meet in between the two buildings, temples brackets do not like it. The two buildings on either side of the temple brackets converge to form a cone. These cones are believed to symbolize the mountain as a sacred place. Temple brackets often called Kori Agung, Kori Agung means the door and the main means. Unlike the moment temples, the temple brackets separating the central courtyard temple and the main temple courtyard. Each temple has two common forms of this temple.

TERMINOLOGY (Ticketing Lesson)

Terminology 1. Passenger is people are transported by plane or other vehicles, not including the crew and the pilot or driver. 2. Reservation is a communication by letter or telephone to provide a seat on the plane, which is ordered by a customer. 3. Booking is ordering / receiving opening of a seat on the plane. 4. Itinerary is generally referring to the complete travel plan of a customer, including flight number and airport stops and destination. 5. International Flag Carrier is an airline that carries the flag of its country. 6. Boarding Pass is a validated document issued to a customer that permits boarding of the aircraft at boarding time. 7. Origin Point is the city where the flight begins. 8. Destination Point is the city where the end of the trip. 9. CHECK-IN TIME is the minimum time prior to scheduled flight departure in which a ticketed customer must present himself/herself at the airline's check-in point in order to hold his/her reservation. 10. Connecting Flight is a flight where a passenger to change planes, which is part of the trip. 11. Direct Flight is a flight which it goes from point A to point B to point C with a stop at point B to pick up customers, but those already on board do not change planes or deplane. 12. IATA is International Air Transport Association-The trade association of air carriers involved in international air commerce. 13. Airport Tax is payment for airport facilities. 14. No Show Passenger is customer who reserves a seat on a specific flight then fails to check-in or cancel the reservation. 15. Go Show Passenger is passengers who purchase a ticket at the airport and went directly on that time. 16. Overbook is the booking and selling of more seats than are actually available on a specific aircraft/flight. 17. Ticketing Time Limit is deadlines by which the time of the ticket(s) must be issued. 18. City Code is a three letter designation given to airport cities. 19. Transit is an international intermediate stopping-point on a journey less than 24 hours. 20. Stopover is an international intermediate stopping-point on a journey more than 24 hours. 21. Estimated Time of Departure is the estimated time of departure of a flight from the airport. 22. Estimated Time of Arrival is estimated arrival time of a flight in a city or airport. 23. Charter is chartered a plane for a journey within a specified period. 24. Child is a passenger who was 2 years old to 12 years. 25. Adult is a passenger who was aged 12 years or older. 26. Unaccompanied Minor(UM) is a child passenger who travels without the company of adults. 27. In admissable Passenger is passengers who are not allowed into the territory of a particular country. 28. SSR is special additional services to passengers at no charge. 29. Portion is part of the itinerary that is served by a particular airline. 30. Segment is part of the itinerary that is served by the airline.