Women with precancerous conditions or early cervical cancer usually produce no signs or symptoms. Symptomps of cervical cancer may be absent until the cancer is in its anvanced stages  when the cancer becomes invasive and spreads. to nearby tissue. When this occurs, the most common symptoms is irregular vaginal bleeding. Other occasional signs and symptops may include genital warts, abnormal bleeding, pain, bleeding or spotting during and after sexual intercourse, unusual vaginal discharge that smells, bleeding after menopouse, and chronic lower abdorminal pail.

Cervival cancer is one of the few cancers that are easily prevented and cured when found early. The most effective way to distinguish and prevent abdormal malignant cell spreading is through Pap Smear Test regularly, at least once a year. Pap Smear is a safe and affordable gynecological screening methode that has been proven for years. ” Early detection of malignant cells in the cervix allows us to take action before it develops into cancerous cells. Moreover, Pap Smear also helps detect infection caused by bacteria or fungus in the genital area. In developed countries, the widespread use of Pap Smear has reduced the incidence  of cervical cancer by 47%-76% and decreased mortality rate to 50-60%.

Women who have had sexual intercourse need to have Pap Smear Test, or when they have multiple sex partners, sexual contact at an early age, cigarette smoke, multiple pregnancies, used intrauterine devices ( IUD ) for more 5 year of hormonal contraception, family history of cervical cancer, or having vaginal discharger or etc.

Tugu Monas / Monas

Within the monument’s complex, there is a park, two ponds, and a plaza usually used for various sports activities. Inside the base of the monument, there is a museum which exhibits the country’s Declaration of Independence and several dioramas showing the history of Indonesia, and an auditorium for meditations. Visitors can also take a lift up to a platform with a good view of Jakarta and several of its landmarks if the sky is clear.

One of the celebrations of Lebaran is Mudik. In order to reunite with parents and families, millions of migrants from big cities like Jakarta make long queues for train and bus tickets, jump into any overloaded transportation vehicles they can find and get stuck for hours in traffic jams. For them, all the pain and inconvenience is nothing but a small hazard of the home-sweet-home journey. In fact, the journey itself is often an interesting story to tell to the families back home.

Migrants from the same village usually do Mudik together. Companies provide free buses or rented cars for employees so that they can travel in comfort, and also feel the spirit of togetherness. A week or even a month before Lebaran, rented cars, bus tickets, and train tickets are already fully booked. Everybody is going everywhere.

Traffic jams abound during the week before and after Idul Fitri. The police have to work extra hours to keep everything in order, their annual security drive often being called ‘Operation Ketupat Lebaran’. Ketupat is a traditional meal cooked specially for this festival.

Mudik is an annual tradition that is an inseparable part of life in Indonesian communities. Lots of people who try to make a living in big cities come home only on Lebaran or Idul Fitri holidays. Usually, they’ll visit their ancestors’ graves to tend to them and give prayers to the spirits of the dead. Mudik is also a kind of therapy which serves to revitalize family relationships. In its spiritual aspect, it generates a new freshness, which instils the migrants with news vigor when they return to their work in the big cities.

People working away from home in big cities often feel something is lacking in life, and this “lost something” can be rediscovered at times when migrant citizens return home to their villages. Mudik is therefore both an annual tradition and also harbors a remedial “side effect” or therapy for the sense of loss in urban life.

Mudik also functions as an information network about job opportunities in big cities, though this causes problems. Urban populations increase annually when the migrants return from their annual holiday, as domestic servants often bring along two or three relatives to partake of the “urban success story”. Urban migrants back in their villages tell family and friends of their successes in the big city and show off their newfound “wealth”. This inspires dreams about what urban life has to offer those having the courage to leave their homes, resulting in a constantly moving flow to the cities, an illusion of a new lifestyle and new hopes.

Borobudur

The monument is both a shrine to the Lord Buddha and a place for Buddhist pilgrimage. The journey for pilgrims begins at the base of the monument and follows a path circumambulating the monument while ascending to the top through the three levels of Buddhist cosmology, namely Kāmadhātu (the world of desire), Rupadhatu (the world of forms) and Arupadhatu (the world of formlessness). During the journey the monument guides the pilgrims through a system of stairways and corridors with 1,460 narrative relief panels on the wall and the balustrades.

Evidence suggests Borobudur was abandoned following the fourteenth century decline of Buddhist and Hindu kingdoms in Java, and the Javanese conversion to Islam. Worldwide knowledge of its existence was sparked in 1814 by Sir Thomas Stamford Raffles, the then British ruler of Java, who was advised of its location by native Indonesians. Borobudur has since been preserved through several restorations. The largest restoration project was undertaken between 1975 and 1982 by the Indonesian government and UNESCO, following which the monument was listed as a UNESCO World Heritage Site. Borobudur is still used for pilgrimage; once a year Buddhists in Indonesia celebrate Vesak at the monument, and Borobudur is Indonesia’s single most visited tourist attraction.news