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Kepeloporan kewirausahaan memandu pendakian daya tarik wisata Gunung Agung, Karangasem, Bali
Abstract
Erupted in 1963, Mount Agung in Selat District, Karangasem Regency, the highest mountain in Bali, was started to be mounted by trekking/climbing tourists in 1980s. Since 1990’s especially 2000s, some initiatives to serve the trekking/climbing the volcanic mountain have emerged in the surrounding villages’ people. The present study is done using a technic of qualitative data analysis. The result of study shows that Mount Agung is regarded interesting to climb not only because she has exotic beauty and challenges regarding the degree of difficulty (and the degree of danger the trekkers/climbers may face) to climb but also get some certain mythologies from her status as a sacred mountain believed by Balinese people, especially the Hindu followers. The entrepreneurship practices of the local society in Selat Village then come up not only to serve the trekking/climbing as usual but also to conserve the mountain environment and of course to keep the trekkers’/climbers’ safety since the mountain has some taboos and restrictions in relation with the trekking/climbing itself.
... There has been a more and more enlarged tendency in the people awareness regarding the existence of entity of nature whose consequences are, natural tourism in the form of mountain tourism and climbing/trekking tourism, increasingly becoming a tourist attraction. The number of mountain climbers/trekkers from year to year has generally increased [1], [2], [3], [4]. In Indonesia, popular international tourist destinations such as Bali are increasingly successful at capturing tourism opportunities even though the image of being coastal areas with three S-(sea, sand, and sun) is still dominant [4]. ...
... As the world's best tourist destination 2017, according to international tourism institutions such as TripAdvisor News [9], the number of climbing/trekking tourists is relatively not bad as in the case of Mount Agung before experiencing an eruption in 2017-2018. Between 12 February 2017 and 3 August 2017, there were 4,459 tourists/trekkers in Mount Agung, most of them were foreigners [1], [2], [3], [4]. This means an average of 630 people per month or 20 people per day. ...
Tulisan ini bertujuan untuk; Mengidentifikasi, mengelompokkan, dan menganalisis bentuk diaspora khazanah budaya keagamaan dari komunitas diaspora etnis Bali; mendata dan memetakan potensi diaspora khazanah budaya keagamaan Bali; dan mengidentifikasi dan seperti apa interaksi budaya luar (pendatang) dengan budaya lokal serta apakah terjadi budaya dominan antara satu budaya dengean budaya lainnya. Interaksi yang dibangun di desa ini sangat menjunjung tinggi kebersamaan, meskipun ada pergeseran tata tradisi dan budaya keagamaan yang agak berbeda dengan tradisi daerah asal. Akan tetapi masih menjadi tradisi yang dominan daerah perantauan. Karenanya berdasarkan hal tersebut, maka muncul permasalahan tentang bagaimana keberadaan orang Bali di kampung ini, dan bagaimana Khazanah Budaya Keagamaan etnis Bali yang sudah mentradisi di negeri asal mereka (Bali)?. Penelitian bersifat eksploratif, dan merupakan penelitian deskriptif analitis kualitatif, yakni menyajikan data secara deskriptif sesuai data dan fakta yang ditemukan di lapangan. Metode akan menguraikan gambaran atau membuat deskripsi tentang data dan fakta didapat. Sedangkan analisis dilakukan berdasarkan metode dan teori tertentu, dengan melakukan antara lain pengorganisasian data, pengkategorian atau pengkalifikasiannya. Dalam konteks analisis juga dilihat hubungan antara data dan fakta-fakta yang telah dideskripsikan sebelumnya. Data akan digali dan dikumpulkan dari berbagai sumber di lapangan melalui observasi atau pengamatan, wawacara atau kuesioner, dan studi dokumen. Dari penelitian ini diharapkan mendapatkan gambaran terjadinya transformasi nilai dalam tradisi keagamaan etnis Bali yang disebabkan dengan kondisi lokal tertentu, khususnya etnis Hindu Bali di Desa Tridharmayoga.
Subak Jatiluwih in Tabanan Regency, Bali, has double status. On the one hand the Subak (water irrigation system) is a tourist attraction (destination), and on the other hand its status is as World Cultural Heritage (Warisan Budaya Dunia or WBD). Related to that matter, this paper describes two things: (1) the development of tourism facilities in Subak Jatiluwih area, and (2) the financial input in managing Jatiluwih tourist attraction and its distribution. This is a qualitative study. The data found is analyzed using qualitative data analysis. The result of study shows that, regarding the double status as stated above, it is precisely within the perceptions of local community about the status of Subak Jatiluwih as WBD are related to "tourism brand". Therefore, the development of tourism facilities that violate the provisions of the law in the area of ??Subat Jatiluwih WBD was inevitable. On the rice fields in the subak, area parking lots of buses and restaurants have been built. Thus, there are some conversion of rice field into parking lots and restaurants in the area of ??the WBD. Specifically in relation to financial input in the management of DTW Jatiluwih, it turns out financial input reaches hundreds of millions of dollars even nearly 1 billion per month. The distribution of the results of the DTW (daerah tujuan wisata or tourist destination) management is conducted with the management of the parties based on justice that is tailored to the contribution and needs of each manager. This means that the greater the contribution and the needs of the parties involved in managing the DTW, the greater the share of the financial results it receives.
Cultural representation from the perspective of cultural studies is the concept of production, mediation, and reception. The common people know it as production, distribution, and consumption. The main topic of the present study is the appearance of the past in its current form. The appearance of the past using the cultural capital of the area is raised and packaged with new forms and meanings. The study focuses on the forms of the postmodern tourist products which represent the area of the Old City of Jakarta. The study uses the qualitative method in which the forms of the postmodern tourist products representing the area of the Old City of Jakarta are simply analyzed. The data were collected through observation, interview, documentation, and questionnaire. The data were analyzed interpretatively using the theory of cultural representation.
The result of the study shows that the postmodern tourist products represent the area of the Old City of Jakarta in the forms of the production process, distribution process, and consumption process. They all strengthen the forms of the postmodern tourism products representing the area of the Old City of Jakarta. The products include City Tour, Heritage Trails; Junior Heritage Trails: Fun Learning in History; Sunda Kelapa Cycling Tour; Kampung Arab Cycling Tour; Marine Tourism (Wisata Bahari): Sunda Kelapa Harbour and Onrust Island; Jakarta Heritage Trails: Free Old City Tour; Chinatown Journey Experience Through The Eyes of History; Old City Adventure (Kelana Kota Tua); Going Along the Fortress of Batavia City; Jakarta Urban Legend Tour; Past Time Trip (Plesiran Tempoe Doeloe). The different tourist products have been created by the tourism agents, and are packaged in such a way starting from historical facts to mythological stories that they all have enriched the tourist attractions in the Old City of Jakarta.
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