Jumat, 06 Juli 2012
Empowerment of tourism in Karimun Java
An assignment of Tourism 1 Repetition Class, Mr. Hendro Firmawan
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Karimunjawa is an exoticism in Java Sea waters. Its natural beauty is able to hypnotize millions of pairs of eyes that visit it. Natural scenic beauty such as coral reefs, seagrass, and seagrass beds with diverse marine life, mangrove forest, mountain and lowland tropical forest remaining, all in an unspoiled stretch of islands making Karimunjawa as a Marine National Park. The islands are administratively a district of Jepara district, located about 45 miles northwest of Jepara.
The total area is 107 225 hectares of territorial Karimunjawa, most of the sea (100 105 ha), land area alone is 7120 hectares. This area is influenced by a tropical sea breeze blowing all day with an average temperature of 26-30 degrees Celsius, with a minimum temperature of 22 degrees Celsius and a maximum temperature of 34 degrees Celsius.
Karimunjawa archipelago located in the waters of the Java Sea is composed of 27 large and small islands. Five of them are Karimunjawa (4302.5 ha). Kemujan (1501 ha), Parang (690 ha), Mosquito (125 ha), and Genting (135 ha). Vast archipelago reached 71.2 km2 with a population of 8070 people, mostly livelihood as a fisherman.
Karimunjawa society composed of many tribes in the archipelago. Among others: Javanese, Madurese, Bugis, Mandar, Bajo. They settled nearly a hundred years already, from generation to generation. Now, though not many, can still be found the remains of the original cultural roots, inherited from their ancestors. Like, the dialect of the language, marriage customs, custom home construction and so on.
It certainly will help to enrich the cultural heritage of national parks Karimunjawa as marine tourism area in Indonesia. In the review of the natural wealth, the National Park offers a million Karimunjawa marine natural charm can not be doubted, even decent dipersandingkan with other maritime tourism such as Bali and Bunaken. As a Marine National Park (TNL), which established since 1988, has the potential diversity of flora Karimunjawa. Land flora consists of lowland tropical rain forest. Vegetation consists of pink, cigarette-smoking, bintangun, Walik lor, Ingas, meranti, Laban, clumps, meniran, Sentol, Gondorio and kepun. Besides, along the coast Karimunjawa, Kemujan, Big Pine, Little Pine Island sintok and there are mangrove. Other coastal plant species are ketapang, casuarina, teak sand, setigi, sea hibiscus. Whereas plants that are characteristic of dewo ndaru. Group consisting of algae green algae, brown algae and red algae. In the islands Karimunjawa also found 12 families of coral (coral). Coral reef ecosystem made up of coastal reef type (fringing reefs) and coral reef barrier (barrier reefs) and a few taka (patch reef). Species richness reached 51 genera, more than 90 hard coral. Among the most beautiful is the red coral (musica Tubipora). This coral species is suspected to have been almost extinct. On the islands there are also Karimunjawa 242 species of ornamental fish.
This type of diversity richer place than Puerto Rico's renowned fish dressing but only has 49 species, Hawaii (60 species), Philippines (109 species), Singapore (32), Thailand (45 strains), Sri Lanka (165 species) , Kenya (95 species) and Ethiopia (112 species). In addition there is also a superior quality of food fish species such as yellow tail fish, bananas, grouper, red snapper, lencam, cockatoos, rabbitfish and cobs. There are also reef fish, skinned animal spines (sea cucumbers, starfish, sea urchins, sea lilies) and various species of sea turtles.
Other protected marine life including goat heads, triton trumpet, nautilas hollow, stone and 6 types of game all the islands in the region kima.Hampir Karimunjawa have land and underwater scenery is beautiful and amazing. Various activities can be done include scuba diving, snorkeling, trekking, biking and fishing. Beaches on the island is also Karimunjawa beautiful stretch of white sand.
Marine Tourism and Community
Natural conditions Karimunjawa beautiful and charming, the course must be well managed through a system of sustainable development. The concept of development of strategic value in the management area is a marine tourism program based on ecotourism. With good planning and proper, marine tourism development based on ecotourism in national parks Karimunjawa will provide multiple benefits at once. First, the socio-economic benefits to the empowerment of communities and second, the benefits to the rescue of marine ecosystems from damage caused by exploitation.
With the marine tourism program, the community involvement will be needed to support these activities. So this will give people an alternative economic resources. Thus the mindset of society that were previously only rely on fishing as a major activity in their livelihoods will be gradually shifted to the service sector and creative industries. In the service sector businesses such as opening the inn (homestay), boat rentals for fishing or just travel spree archipelago area, the tour guide (guide) and others. Meanwhile in the field of creative industries is opening up business opportunities for making various handicrafts souvenirs Karimunjawa, the opening of souvenir shops, and so on.
All this in an organized and well packed will have a positive value for the empowerment of local communities. Given that productive activity is the awareness of the importance of marine conservation will also grow in line with the increase in marine tourism activities to support their economy. Due to each other and support each other in fact intertwined in a symbiotic mutualism.
Nature conservation will preserve the beauty of the sea and all potentials. This potential will then become a magnet for tourists to arrive. And of these tourists will foster economic activity in turn the welfare of the community so the community will be created. In the socio-economic conditions is the relatively well-established habits of the people who tend to damage the marine ecosystem, such as catching fish using cyanide and blast fishing and coral reefs illegal encroachment would be gradually eliminated.
Therefore, community activities that impact on marine damage was generally driven by economic problems. Classical reasons usually put forward by the fishermen is that the only way they can obtain maximum results. But the real underlying reason behind this all is the absence of alternative resources that they can dig to find an adequate income
Therefore the concept of marine tourism is supposed to be used as an alternative solution to empower fishing communities in terms of socio-economic as well as to avoid the risk of damage to marine ecosystems are more severe. However, these efforts must also be accompanied by the development of tourism infrastructure and provide adequate supplies to local communities will be a variety of skills. For example, the skills to become a tour guide, making a variety of skills and other souvenirs. The point is that local communities can be a good host and what is needed to understand its guests. From here the tourists will feel comfortable visiting and do not hesitate to come back again
So far the program Karimunjawa marine tourism park can be said to have yielded results. It can be seen that the level of tourist arrivals is still relatively low, the economic and social benefits are also felt lacking. Creative industries and service sectors of the local community has not become a promising alternative enterprises. So many people who work as fishermen to meet daily needs.
In exercising this activity habits that damage the marine environment is often found, namely the use of cyanide and blast fishing are threatening coral reefs. This is certainly not to say that the program has failed Karimunjawa marine tourism. However it has not managed optimally. It takes care of all parties, especially governments from the central government as the ruling National Park, the provincial government to district governments to work harder and it should synergize. In addition it is no less important are the stakeholders and tourism businesses and the community of course. Everything should be mutually supportive so that sustainable sea will become a reality. Given today's sea of damage in general we have entered a phase of considerable concern
Minggu, 10 Juni 2012
Tourism in Ponorogo East Java with Local Wisdom Inside (Larungan,Grebeg Suro,Reog Ponorogo,Ludruk)
Tourism in Ponorogo East Java with Local Wisdom Inside (Larungan,Grebeg Suro,Reog Ponorogo,Ludruk)
A Softskill Task from Mr. M.Kholiq,3 SA 01
This study revealed several findings about the cultural resistance that made the traditional owners in the District Ngebel larungan Ponorogo. Framework of the study is a qualitative research approach vestehen or sociological models of understanding, which gives a deeper meaning, the relationship between the specific circumstances in which the behavior occurs. Informants in this study were the perpetrators of ritual float treatise, both structurally and culturally engaged. In addition to interviews, data in this study were collected through observation and documentary. While the methods of data analysis through the analytical description, which describes the categories that are found and emerged from the data.
The major findings in this study is divided into six subjects, namely larungan history, patterns of relationships between actors float, pattern of cultural resistance, the impact of cultural resistance, the struggle between the perspectives and interests, and empowerment.
In this study, the history larungan had two phases, namely before and after the institutionalized institutionalized. Before institutionalized larungan began a very long time in the form slametan, wilujengan, and has not been found when first born, who the originator, what his motives, and so on. It is likely that this phase larungan existed since the Ngebel community, as evidenced by a ritual laden with animistic spirit of dynamism. After larungan institutionalized in the form of ritual offerings float float all the components of the actors to feel involved in this larungan history, so the impact on the sustaining of which are equally strong. This new ritual larungan reap the conflict after converted into float treatise in which the perspective and interests of dominant groups into encouraging this ritual.
Patterns of social relations between actors sometimes intimate and sometimes float an argument. Intimacy or harmony occurs when all components uphold togetherness, openness, and understanding in the midst of perspectives and interests of groups that appear. Contention or disharmony occurs when the "coercive" perspective or a particular interest and cheer up this larungan ritual.
"Coercion" cultural ritual larungan float through childbirth 3 Minutes of the motives of people's resistance (the owner of the customary ritual in Ngebel larungan): (1) strengthening the internal identity through the coordination and consolidation of indigenous larungan fellow owners to preserve indigenous heritage of their ancestors as they are, (2 ) offset the Islamization movement of religious leaders through the float Minutes of the de-Islamization movement through the strengthening of the symbols of offerings, and (3) maintaining the stability of arousal lake tourism development in order to make it happen Ngebel become the mainstay of tourism in Ponorogo. In the dynamics of cultural resistance was found two effects, namely negative and positive. Negative impacts associated with the lack of local support for the implementation of ritual offerings float. While the positive impact of high society to bear the creativity of cultural expression through ritual larungan "counterculture", including the emergence of the procession Lampah Sewudian Ratri (walk around the lake at midnight with a torch lit thousand), which could be through the creation of this will further strengthen the charm of Lake Ngebel tour.
Struggle between different perspectives and interests finally actually happens when ritual larungan Minutes turn into float. Religious leaders (Muslim) who initially had the desire to paint it the color of Islamic ritual, has unwittingly given the opportunity emergence of organic solidarity in society as well as mechanical customary owners to reinforce the messages of formal indigenous heritage of their ancestors, so that aspect of the offering raised stronger. Meanwhile, the authorities (local government) who have an interest in preserving the local culture as well as strengthening tourism development Ngebel lake, do not have the full power of moving the traditional owners of community spirit, due to its support for the movement of Islamization by the religious leaders. And on the sidelines of the struggle, there are also Muslim community "militants" who want pensikapan Ngebel larungan ritual with the activities of Islamic culture through the rational and religious events are covered in the agenda istighatsah.
In the cultural struggle that it still leaves room to build openness, togetherness and understanding between the components of society (religious leaders, government, and the owner of the indigenous community), ie, the timeline is going to embody the spirit of Lake Ngebel become the mainstay of tourism in Ponorogo. Therefore, appropriate Government Ponorogo be wise to make the spirit of this being the key word that should be held all the parties, though each still has perpsektif and its own interests. Ritual larungan in Lake Ngebel, whatever the form and content, it will produce great work and provide broad benefits, understanding the logic senyampang survive and be guided by each party larungan perpetrators of this ritual.
Arts and Culture in East Java
East Java has a number of distinctive artistry. Ludruk is one Timuran Javanese art is very well known, the art of the stage that generally all the players are men. In contrast to ketoprak which tells the life of the palace, ludruk told the daily life of ordinary people, often spiced with humor and social criticism, and generally opened by Remo Dance and parikan. Currently traditional ludruk group can be found in Surabaya, Mojokerto and Jombang; despite getting beaten by the modernization of its existence.
Reog who had claimed to be the dance of Malaysia is a typical art Society, patented since 2001, reog now also become an icon of East Javanese art. Accompanied by a horse staging reog braid (kuda lumping) are accompanied by supernatural elements. Other well-known art of East Java include Javanese shadow puppet style purwa Timuran, mask mastermind Madura, and made. In areas Mataraman, Middle Javanese arts such as puppet ketoprak and quite popular. Famous legend from East Java, among others Damarwulan and Angling Darma.
Traditional dance in East Java in general can be grouped in the style of Middle Javanese, Javanese style Timuran, dance styles Osing Java, and Madura style queue. Classical dance, including dance Gambyong, srimpi dance, dance bondan, and wanderer.
a. Dance
Remong dance, a dance that symbolizes the spirit of Surabaya, heroism. Danced in time to welcome the guests. Reog Ponorogo, East Java is a dance that shows courage, manliness and bravery.
b. Music
East Javanese traditional music is similar to the Central Javanese gamelan music as sort of the barrel (scales) used the gamelan barreled and barreled slendro slendro. The names of the gamelan that exist eg toads crawling gamelan, gamelan munggang, sekaten gamelan and gamelan big. Gamelan is now used to accompany various events, such as leather puppet accompaniment, puppet people, ketoprak, dances, ceremonies sekaten, marriage, circumcision, keagaman, and even kenegaraan.Di existing Madura gamelan music called Gamelan Sandur.
c. Custom home
Building forms the western part of East Java (as in Ngawi, Madison, Magetan, and Ponorogo ) is generally similar to the shape of the building Middle Javanese (Surakarta). East Javanese buildings generally have joglo shape, pyramid shape (virgin gepak), form srontongan (empyak setangkep). Dutch East Indies colonial period also left a number of ancient buildings. Cities in East Java, there are many buildings built in the colonial era, especially in Surabaya and Malang. Java has a variety of beauty culture and the arts are integrated with community life. various traditional arts and cultural heritage of the works contained in the Java community as batik, home joglo, keris and gamelan. works of art and cultural heritage of Java such as these are very popular and get his own place in the hearts msyarakat and tourists visiting Yogyakarta. Want a home atmosphere with joglonya Java can be done with traditional and cultural tour in Yogyakarta. Now it has emerged that offers a large selection of day trips and local cultural properties covered in the tourist village. You must be able to enjoy the atmosphere as the Javanese village was actually karenan desawisata been combined with local wisdom that deserves your visit.
d. Traditional clothing
East Javanese traditional clothes called mantenan. These garments are often used during the marriage d Magetan East Java
e. Crafts
Various kinds of bamboo craft superior products such as: hat, hats, trays, lampshades, tissue holder, place the fruit, where newspapers and various other souvenirs from bamboo. Industrial centers are located in the Village Ringinagung + - 1.5 the southwest city of Magetan.
f. Marriage
East Java's population adheres to generally monogamous. Prior to the application, the men do the show nako'ake (asking if the girl already has a future husband), after it's done Peningsetan (application). The marriage ceremony was preceded by the gathering or kepanggih. To pray for the dead, usually the family to send a donga on day-1, the 3rd, the 7th, the 40th, to-100, 1 year and 3 years after death.
Grebeg Suro
This is one festival that you should see in Ponorogo, East Java. A festival is held each year and has become the party of the people Ponorogo. Grebeg Suro will take place at the Ponorogo on 20 to 27 November 2011.
Grebeg Suro Ponorogo was held by the public to welcome the month of Suro or coinciding with the Islamic new year 1 Suro. At that time the Ponorogo’s held tirakatan around all night with the city and stopped at the Square Ponorogo.
Suro Grebeg Ponorogo a tradition of cultural events in the form of Society community festival. Art and tradition displayed include the National Reog Festival, Parade and Carnival Heritage Cross History and Proceedings of Prayer at Lake Larungan Ngebel.
You will see a procession to the cemetery district submission of the first heirloom Ponorogo. Then followed a parade of hundreds of people to downtown by riding a decorated horse and gig. Next there will be a National Reog Festival in the town square. At that time dozens of groups in East Java reog even from Kutai Kartanagara, Central Java, Balikpapan, and Lampung will also appear enliven this festive event.
Suro Grebeg Ponorogo already done a dozen years as it is considered to have the local knowledge including symbolic value, the value of responsibility, the value of beauty, moral values, the entertainment value, cultural value, social value, economic value, value appreciation, and religious values. With the values embodied these noble it was natural Grebeg Ponorogo Suro always maintained until now by the Society.
This study revealed several findings about the cultural resistance that made the traditional owners in the District Ngebel larungan Ponorogo. Framework of the study is a qualitative research approach vestehen or sociological models of understanding, which gives a deeper meaning, the relationship between the specific circumstances in which the behavior occurs. Informants in this study were the perpetrators of ritual float treatise, both structurally and culturally engaged. In addition to interviews, data in this study were collected through observation and documentary. While the methods of data analysis through the analytical description, which describes the categories that are found and emerged from the data.
The major findings in this study is divided into six subjects, namely larungan history, patterns of relationships between actors float, pattern of cultural resistance, the impact of cultural resistance, the struggle between the perspectives and interests, and empowerment.
In this study, the history larungan had two phases, namely before and after the institutionalized institutionalized. Before institutionalized larungan began a very long time in the form slametan, wilujengan, and has not been found when first born, who the originator, what his motives, and so on. It is likely that this phase larungan existed since the Ngebel community, as evidenced by a ritual laden with animistic spirit of dynamism. After larungan institutionalized in the form of ritual offerings float float all the components of the actors to feel involved in this larungan history, so the impact on the sustaining of which are equally strong. This new ritual larungan reap the conflict after converted into float treatise in which the perspective and interests of dominant groups into encouraging this ritual.
Patterns of social relations between actors sometimes intimate and sometimes float an argument. Intimacy or harmony occurs when all components uphold togetherness, openness, and understanding in the midst of perspectives and interests of groups that appear. Contention or disharmony occurs when the "coercive" perspective or a particular interest and cheer up this larungan ritual.
"Coercion" cultural ritual larungan float through childbirth 3 Minutes of the motives of people's resistance (the owner of the customary ritual in Ngebel larungan): (1) strengthening the internal identity through the coordination and consolidation of indigenous larungan fellow owners to preserve indigenous heritage of their ancestors as they are, (2 ) offset the Islamization movement of religious leaders through the float Minutes of the de-Islamization movement through the strengthening of the symbols of offerings, and (3) maintaining the stability of arousal lake tourism development in order to make it happen Ngebel become the mainstay of tourism in Ponorogo. In the dynamics of cultural resistance was found two effects, namely negative and positive. Negative impacts associated with the lack of local support for the implementation of ritual offerings float. While the positive impact of high society to bear the creativity of cultural expression through ritual larungan "counterculture", including the emergence of the procession Lampah Sewudian Ratri (walk around the lake at midnight with a torch lit thousand), which could be through the creation of this will further strengthen the charm of Lake Ngebel tour.
Struggle between different perspectives and interests finally actually happens when ritual larungan Minutes turn into float. Religious leaders (Muslim) who initially had the desire to paint it the color of Islamic ritual, has unwittingly given the opportunity emergence of organic solidarity in society as well as mechanical customary owners to reinforce the messages of formal indigenous heritage of their ancestors, so that aspect of the offering raised stronger. Meanwhile, the authorities (local government) who have an interest in preserving the local culture as well as strengthening tourism development Ngebel lake, do not have the full power of moving the traditional owners of community spirit, due to its support for the movement of Islamization by the religious leaders. And on the sidelines of the struggle, there are also Muslim community "militants" who want pensikapan Ngebel larungan ritual with the activities of Islamic culture through the rational and religious events are covered in the agenda istighatsah.
In the cultural struggle that it still leaves room to build openness, togetherness and understanding between the components of society (religious leaders, government, and the owner of the indigenous community), ie, the timeline is going to embody the spirit of Lake Ngebel become the mainstay of tourism in Ponorogo. Therefore, appropriate Government Ponorogo be wise to make the spirit of this being the key word that should be held all the parties, though each still has perpsektif and its own interests. Ritual larungan in Lake Ngebel, whatever the form and content, it will produce great work and provide broad benefits, understanding the logic senyampang survive and be guided by each party larungan perpetrators of this ritual.
Arts and Culture in East Java
East Java has a number of distinctive artistry. Ludruk is one Timuran Javanese art is very well known, the art of the stage that generally all the players are men. In contrast to ketoprak which tells the life of the palace, ludruk told the daily life of ordinary people, often spiced with humor and social criticism, and generally opened by Remo Dance and parikan. Currently traditional ludruk group can be found in Surabaya, Mojokerto and Jombang; despite getting beaten by the modernization of its existence.
Reog who had claimed to be the dance of Malaysia is a typical art Society, patented since 2001, reog now also become an icon of East Javanese art. Accompanied by a horse staging reog braid (kuda lumping) are accompanied by supernatural elements. Other well-known art of East Java include Javanese shadow puppet style purwa Timuran, mask mastermind Madura, and made. In areas Mataraman, Middle Javanese arts such as puppet ketoprak and quite popular. Famous legend from East Java, among others Damarwulan and Angling Darma.
Traditional dance in East Java in general can be grouped in the style of Middle Javanese, Javanese style Timuran, dance styles Osing Java, and Madura style queue. Classical dance, including dance Gambyong, srimpi dance, dance bondan, and wanderer.
a. Dance
Remong dance, a dance that symbolizes the spirit of Surabaya, heroism. Danced in time to welcome the guests. Reog Ponorogo, East Java is a dance that shows courage, manliness and bravery.
b. Music
East Javanese traditional music is similar to the Central Javanese gamelan music as sort of the barrel (scales) used the gamelan barreled and barreled slendro slendro. The names of the gamelan that exist eg toads crawling gamelan, gamelan munggang, sekaten gamelan and gamelan big. Gamelan is now used to accompany various events, such as leather puppet accompaniment, puppet people, ketoprak, dances, ceremonies sekaten, marriage, circumcision, keagaman, and even kenegaraan.Di existing Madura gamelan music called Gamelan Sandur.
c. Custom home
Building forms the western part of East Java (as in Ngawi, Madison, Magetan, and Ponorogo ) is generally similar to the shape of the building Middle Javanese (Surakarta). East Javanese buildings generally have joglo shape, pyramid shape (virgin gepak), form srontongan (empyak setangkep). Dutch East Indies colonial period also left a number of ancient buildings. Cities in East Java, there are many buildings built in the colonial era, especially in Surabaya and Malang. Java has a variety of beauty culture and the arts are integrated with community life. various traditional arts and cultural heritage of the works contained in the Java community as batik, home joglo, keris and gamelan. works of art and cultural heritage of Java such as these are very popular and get his own place in the hearts msyarakat and tourists visiting Yogyakarta. Want a home atmosphere with joglonya Java can be done with traditional and cultural tour in Yogyakarta. Now it has emerged that offers a large selection of day trips and local cultural properties covered in the tourist village. You must be able to enjoy the atmosphere as the Javanese village was actually karenan desawisata been combined with local wisdom that deserves your visit.
d. Traditional clothing
East Javanese traditional clothes called mantenan. These garments are often used during the marriage d Magetan East Java
e. Crafts
Various kinds of bamboo craft superior products such as: hat, hats, trays, lampshades, tissue holder, place the fruit, where newspapers and various other souvenirs from bamboo. Industrial centers are located in the Village Ringinagung + - 1.5 the southwest city of Magetan.
f. Marriage
East Java's population adheres to generally monogamous. Prior to the application, the men do the show nako'ake (asking if the girl already has a future husband), after it's done Peningsetan (application). The marriage ceremony was preceded by the gathering or kepanggih. To pray for the dead, usually the family to send a donga on day-1, the 3rd, the 7th, the 40th, to-100, 1 year and 3 years after death.
Grebeg Suro
This is one festival that you should see in Ponorogo, East Java. A festival is held each year and has become the party of the people Ponorogo. Grebeg Suro will take place at the Ponorogo on 20 to 27 November 2011.
Grebeg Suro Ponorogo was held by the public to welcome the month of Suro or coinciding with the Islamic new year 1 Suro. At that time the Ponorogo’s held tirakatan around all night with the city and stopped at the Square Ponorogo.
Suro Grebeg Ponorogo a tradition of cultural events in the form of Society community festival. Art and tradition displayed include the National Reog Festival, Parade and Carnival Heritage Cross History and Proceedings of Prayer at Lake Larungan Ngebel.
You will see a procession to the cemetery district submission of the first heirloom Ponorogo. Then followed a parade of hundreds of people to downtown by riding a decorated horse and gig. Next there will be a National Reog Festival in the town square. At that time dozens of groups in East Java reog even from Kutai Kartanagara, Central Java, Balikpapan, and Lampung will also appear enliven this festive event.
Suro Grebeg Ponorogo already done a dozen years as it is considered to have the local knowledge including symbolic value, the value of responsibility, the value of beauty, moral values, the entertainment value, cultural value, social value, economic value, value appreciation, and religious values. With the values embodied these noble it was natural Grebeg Ponorogo Suro always maintained until now by the Society.
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