Prosiding Seminar Internasional FDD 2023

PROSIDING INTERNATIONAL SEMINAR
FAKULTAS DHARMA DUTA

HUMAN RELATIONSHIP IN SOCIETY 5.0 ON
TOURISM, COMMUNICATION, LAW, BUSINESS,
CULTURE AND SOCIAL SCIENCE
Swiss-Belresort Watu Jimbar

12th of May 2023
Penerbit
UHN Sugriwa Press
2023
Prosiding International Seminar Fakultas Dharma Duta
Human Relationship in Society 5.0 on Tourism,
Communication, Law, Business, Culture and Social
Science
Steering Committee
Prof. Dr. Drs. I Gusti Ngurah Sudiana, M.Si
Susunan Panitia
Penanggung Jawab : Dr. Drs. I Nyoman Ananda, M.Ag
Ketua : Dr. Drs. I Wayan Wastawa, MA
Wakil Ketua : Md. Yudyantara Risadi, M.Pd
Sekretaris : I Made Sugita, M.H
Wakil Sekretaris : Putu Riska Wulandari, S.Si., M.Si
Anggota : Dr. I Dewa Ayu Hendrawathy Putri, S.Sos., M.Si
Bagus Ade Tegar Prabawa, M.I.Kom
I Nengah Alit Nuriawan, S.S.,M.Par
I Nyoman Surpa Adisastra, SH.H., M.Ag
I Putu Adi Pratama, S.Kom., M.Cs
Ni Luh Sujani Wati, S.Ag
Ni Nyoman Istiadi, S.Ag., M.Pd
I Kadek Kardana, S.Sos
I Wayan Nuada, SE., S.Ag., M.Pd
I Nengah Wirawan Kawiguna, SE., MM
Penerbit: UHN Sugriwa Press

ISBN: 978-623-7294-48-1
i
Reviewer
Prof. Dr. I Nyoman Dharma Putra, M.Litt.
Prof. Dr. Ida Bagus Yudha Triguna, M.S.
Dr. Gun Gun Heryanto, M.Si.
Editor
Dr. I Gusti Ngurah Agung Wijaya Mahardika, S.Pd., M.Pd
I Made Sugita, M.H
Putu Riska Wulandari, S.Si., M.Si
Md. Yudyantara Risadi, M.Pd
I Putu Suyasa Ariputra, S.Pd., S.S., M.Pd
Ni Made Rai Kristina, SE., MM
Ni Luh Putu Uttari Premananda, SE., M.Si
Made Ika Kusuma Dewi, S.I.Kom., M.I.Kom
Luh Gede Surya Kartika, ST., MT
Ulio, S.M., M.I.Kom
I Gusti Ayu Jatiana Manik Wedanti, SH., MH
Cover Design
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Gedung Bisma, Lt III, Kode Pos 80237
Telp/Fax: 0361 226656
Email: uhnpress@uhnsugriwa.ac.id
Web: press.uhnsugriwa.ac.id
ii
Cetakan Pertama: Mei 2023
Hak Cipta dilindungi oleh undang-undang Dilarang
memperbanyak larya tulis ini dalam bentuk dan dengan cara
apapun tanpa ijintertulis dari penerbit.
iii
KATA PENGANTAR
Om Swastyastu,
Atas Asung Kerta Nugraha Ida Sang Hyang Widhi
Wasa/ Tuhan Yang Maha Esa, karena hanya berkat dan
karunia-Nya, Buku Prosiding Seminar Internasional
Fakultas Dharma Duta, Universitas Hindu Negeri I Gusti
Bagus Sugriwa Denpasar: “Human Relationship in
Society 5.0 on Tourism, Communication, Law, Business,
Culture and Social Science” dapat diterbitkan oleh UHN
Sugriwa Press sesuai dengan rencana. Buku ini disusun
dari pelaksanaan seminar internasional Fakultas Dharma
Duta, Universitas Hindu Negeri I Gusti Bagus Sugriwa
Denpasar pada tahun 2023. Dalam kegiatan seminar
internasional tersebut, selain terdapat pemaparan materi
oleh narasumber, juga dilaksanakan pengumpulan
naskah/ artikel ilmiah oleh peserta seminar dan
dipresentasikan pada sesi presentasi oral. Seminar
internasional yang dilaksanakan pada hari jumat tanggal
12 Mei 2023, mengusung tema “Human Relationship in
Society 5.0 on Tourism, Communication, Law, Business,
Culture and Social Science”, dan kegiatan tersebutsudah
terlaksana sesuai jadwal dan harapan.
Artikel ilmiah yang ditulis oleh para peserta
seminar internasional ini memiliki beberapa cakupan
bidang keilmuan yang meliputi (1) Pariwisata, (2)
Komunikasi, (3) Hukum, (4) Bisnis dan Kewirausahaan,
dan (5) Informatika. Melalui tulisan-tulisan ilmiah ini
diharapkan dapat menambah wawasan pembaca dalam
aspek yang berhubungan dengan bidang keilmuan yang
iv
terkait. Kegiatan seminar internasional ini memiliki
bertujuan untuk menjaga atmosfer keilmiahan
dilingkungan kampus serta diharapkan dapat
meningkatkan wawasan terkait dengan Human
Relationship in Society 5.0.
Kami menyadari segala bentuk kekurangan dalam
pelaksanaan seminar internasional ini, sehingga kepada
para pembaca yang budiman diharapkan kritik dan
sarannya yang bersifat konstruktif. Kami juga
mengucapkan banyak terimakasih kepada penulis yang
telah berkenan memberikan hasil pemikirannya yang
sangat baik dalam seminar ini.
Akhirnya, semoga Ida Sang Hyang Widhi Wasa/
Tuhan Yang Maha Esa menuntun kita semua ke jalan yang
terang dan selalu memberikan semangat dalam
melaksanakan setiap tugas yang menjadi tanggungjawab
dalam hidup ini. Kami mohon maaf yang setulus-tulusnya
apabila ada hal-hal yang kurang berkenan dalam
pelaksanaan kegiatan seminar internasional ini.
Om Santih, Santih, Santih Om
Hormat Kami,
Panitia Seminar Internasional Fakultas Dharma Duta

UHN I Gusti Bagus Sugriwa Denpasar Tahun 2023
v
DAFTAR ISI
KATA PENGANTAR .................................................................... iv

DAFTAR ISI .................................................................................. vi
White Supremacy; How White Privilege in Indonesian

Touristic Areas Affect Social and Racial Inequality
Suroyo, Bima Maulana Putra ........................................................... 1
Protection of Citizens' Constitutional Rights Through

Constitutional Complaints
Ni Ketut Sari Adnyani, I Wayan Landrawan, I Made Sugita ...........28
The Potentials of Balinese Diasporas as Tourism Promoters

in Belgium and the Netherlands
I Gede Sutarya ................................................................................43
Integrated Marketing Communications Penglipuran Tourism

Village as a Tourism Destination in Bangli Regency
Ulio, Anggara Putu Dharma Putra, Dewa Ayu Anandita
Menuh Mahaswari, Ida Ayu Made Galih Wulandari........................71
Indonesian Muslim Friendly Tourism Village Development

Model in Gelgel Klungkung Bali
B Syarifuddin Latif, Willy Arafah, Nurbaeti, Budi Santoso ............96
Edutourism Development Strategy by Balinese Language

Education Study Program Through State Hindu University
of I Gusti Bagus Sugriwa Denpasar Lontar Manuscript
Collection
I Kadek Widiantana ......................................................................108
vi
MICE Industry Trend After Pandemi
I Gusti Ketut Indra Pranata Darma, Ni Made Rai Kristina, Ni
Luh Putu Kurnia Diasita Dewi ......................................................128
Model Technology Adoption on Internet of Things

Technology with Extended Theory of Planned Behavior
Ni Putu Eka Merliana....................................................................141
Unpacking the Spread of Hoaxes and Hate Speech on Social

Media: Network Dynamics and Media Literacy
Interventions for Social Cohesion
Yonas Klemens Gregorius Dori Gobang, Adrianus Nabung..........171
Design of Trekking Story Telling as Special Interest Tourism

Product in Bongkasa Village, Abiansemal District, Badung
Regency, Bali
Ida Ayu Karina Putri, Ida Bagus Suryawan, I Wayan Artana.........191
The English Accent Paradigm in The Northeastern Region of

Thailand
Phatphong Nilobol, Phrakrudhammapismai, Thanakorn
Choosuksserm, Akkharadet Neelayothin, Thaworn
Worrabuttara .................................................................................216
The Reversal Burden of Proof For State-Owned Enterprises’

Supervisory Boards
Ayu Kholifah ................................................................................232
Development of Tourism Attraction in Pancer Village

Tourism, Banten
Irwan Tamrin, Yustikasari .............................................................253
The Communication Trends of Society 5.0: Implications on

Privacy and Social Interaction
vii
Adison Adrianus Sihombing .........................................................268
Spiritual Tourism on The Perspective of Meditation’s

Principle To Practice in Daily Life
Prof. Dr. Thanakorn Choosukhserm, Prof. Dr.
Phrakhrusutheejariyawat, Prof. Dr. Panya Senawiang, Prof.
Dr. Phrakrupalud Surawut Sangmano, Dr.
Phrakhruwinaithorn Worachat Thasa ............................................288
Economic Rights of Song And/Or Music of Songwriters in

Indonesia
Desyanti Suka Asih K.Tus.S.H., M.H., Dr. Dewi Bunga,
S.H., M.H......................................................................................310
Student Brightness in The Perspective of Criminology And

Criminal Law
I Wayan Landrawan, Ni Ketut Sari Adnyani, I Made Sugita .........325
Formulation of Arrangements For The Prohibition of Blood

Marriage in Bonyoh Adat Village, Kintamani Sub-District
Ni Putu Ega Parwati, I Putu Ngurah Wage Myartawan, I
Nyoman Pasek Hadi Saputra, Ni Ketut Sari Adnyani ...................338
Analysis of The Development of Religious Educational

Tourism Potentials Through Wayang Kaca Painting in
Nagasepaha Village, Buleleng
Putu Sabda Jayendra, I Made Gede Anadhi ..................................354
Anak Astra in Inheritance of Balinese Custom Law: A

Juridical-Normative Review Post The Decision of The MK
NO. 46/PUU-VIII/2010
I Gusti Ayu Jatiana Manik Wedanti ..............................................363
viii
Strategies to Increase Public Awareness in Supporting the
Implementation of Regional Regulation No 5 of 2011 on
Waste Management in Bali
I Nyoman Alit Putrawan ...............................................................378
Developing MSMEs to Support Tourism

A.A Manik Pratiwi, S.E.,M.Si.......................................................390
A Sentiment analysis of TripAdvisor on Bukit Lawang

Ecotourism Destination in Sumatra – Indonesia
Safira Dini, Nik Norma Nik Hasan ...............................................397
Metaphor in The Transcendental Communication between

Durga Devi and King Kamsa
Ni Ketut Dewi Yulianti, I Gst. Ayu P. Jesika Sita Devi N ..............427
Artificial Intelligence utilization for Travel Industry

Consumers
Luh Gede Surya Kartika ...............................................................440
A Survey of Classic Machine Learning Utilization for

Tourist Trip Recommender System in the Deep Learning Era
Putu Kussa Laksana Utama...........................................................460
Antecedent Factors of Tourist Destination Loyalty

Formation
Nyoman Dini Andiani, Dewa Gede Ngurah Byomantara,
Luh Yusni Wiarti ..........................................................................476
Healing Tourism: Balinese Traditional Healing in The

Bahung Tringan Community Bandem Karangasem
I Gede Suwantana, Ni Wayan Sri Prabawati Kusuma Dewi ..........493
ix
An Analysis of Educational Value in Meme Communication
Styles
Ni Nyoman Ayu Suciartini, I Nyoman Payuyasa, Ni Luh PT
Putriyani Dewi, Ni Nyoman Yunike Kurniarini ............................504
The Roles of English Language in Tourism and Strategies

for Improvement
Ida Ayu Made Sri Widiastuti, Ida Bagus Nyoman Mantra .............524
Woman Characteristics in Entrepreneurship Concept

Perspective Liberal Feminism Theory
Husnul Khotimah ..........................................................................536
Transcultural Communication Perspectives on Cycling

Communities
Petrus Ana Andung .......................................................................547
Construction of Online Media Towards The Issue of

Disorderly Internet Networks in Denpasar And Badung
Areas: A Case Study of 2020-2022 Period
Krishna Wasudewa S ....................................................................565
Analysis of The Moral Message in The Film “Kukira Kau

Rumah” Using Roland Barthes' Semiotics
Atika Cahyaning Hidayati, Lisa Mardiana ....................................581
Mass Media And Peer Group Influence on Communication

Behavior in Sexual Violence Against College Students
I Gusti Ayu Ratna Pramesti Dasih, I Gusti Ayu Diah
Prameswara Padawati Indraswari ..................................................605
Covid-19 Misinformation: Analysis of Text Pattern From

Sebenarnya.My Website Using Weka
Siti Fatimah Huzaidi, Nik Norma Nik Hasan ................................624
x
Lobbying And Negotiation in Betawi Families When
Deciding Where To Go To School For Daughter
Dini Safitri, Rizka Herlina ............................................................649
Male Gaze in Demon Slayer Entertainment District Arc

Anime: Female Objectification
Febrina Mulia Ningrum, Mite Setiansah, Edi Santoso ..................667
Youtube of The Ministry of Religion Badung as A Media

Trend of Hindu Counseling in The Digital Era
I Gusti Ayu Putu Darmi Astuti ......................................................684
Sustainability of Used Newspaper Recycling Craft Business

in Sumerta Kaja Village, Denpasar
Kadek Apriada, Putu Riska Wulandari, Astrid Krisdayanti,
M Rudi Irwansyah, Komang Ayu Rustini .....................................699
xi
INTERNATIONAL SEMINAR OF DHARMA DUTA FACULTY STATE
HINDU UNIVERSITY I GUSTI BAGUS SUGRIWA DENPASAR
White Supremacy; How White Privilege in

Indonesian Touristic Areas Affect Social
and Racial Inequality
Suroyo1 Bima Maulana Putra2
History Department, Faculty of Teaching and Education,
Riau University1
School of Psychology and Human Well-being, Faculty of
Social Sciences and Humanities, National University of
Malaysia2
ABSTRACT
Bali is one of the best destinations for domestic and

international tourist. The name of “land of paradise” has
been promoted Bali for one of the best tourism attraction
for international touristic people. The aim of this research
to explore the social and racial inequality which is related
to the privilege of white, with the participants of this
research is 20 „white‟ tourist who are living and/or staying
in Bali. The location is majority is in Legian, Seminyak,
and Canggu. This article is qualitative research with the
focus of social and racial inequality toward the supremacy
of white people. Observation is the primary research
instrument with interview is secondary instrument for this
research. To respect certain group of people, the authors
agreed to hide the information which is related to the actual
name of participants and social background, the name of
restaurant and touristic attraction which is mentioned in
this article. The result showed that certain aspect in
touristic attraction near Balinese touristic areas have
prejudice toward local tourist and international tourist
based on International tourists‟ perspective, the prejudice
1
of this issue brings the perception of social class toward

white tourist and discrimination toward local tourist.
Keywords: Bali, Prejudice, Racial Inequality, Social

Class, White Privileges
INTRODUCTION
Race has a significant impact on how people think,
develop, and behave. Given that race is a social construct,
experiences that differ between and within groups can lead
to racial differences in psychology (Fields 2020; Roberts et
al 2020) and/or sociology. There are growing inequality in
wealth and health, and racial in many countries around the
world, including Indonesia (Dernancourt and Montialoux
2021; Mollborn and Modile 2022). Even thought, Racial
positions are well-proven in many socio-cultural areas
(Pettit and Gutierrez 2019; Dios, Mischkowski, and
Stephenson 2021; Dudzinski 2021). Moreover, many
studies assume that implicit or unequivocal biases on the
part of institutional gatekeepers produce distant ethnic.
Study of rumination based on fame offers a dire starting
point for theoretically informed ethnic inequalities
(Melamed et al 2019; Pfeffer and Killewald 2019).
Some of the ways racial privilege influenced social
perspective. For example, while white people often view
"racism" as a social construct primarily affecting people of
color, "racism" is a system of both racial discrimination
and mutual racial preference (Romano 2018; Harris 2019;
Blacksher and Valles 2021). From a psychoanalytical and
cultural-theoretical perspective, the psychological bases
and structures of racism as experienced and practiced in
countries with a higher uncolored population context
(Bridges 2019; Sullivan 2019; Gause 2021). The
perseverance of cognizant and oblivious commitments that
2
“whites” make to white advantage, speaking transparently

and essentially almost white benefit and white destitution
might be a chief risk to the sensitive vote based totally
system of other nations (Bennett, driver, and Trent 2019;
Cooly and Cipolli 2019). Whiteness constitutes considered
one of America‟s most squeezing collective demanding
situations. However, the country's sick wellness, which
slacks behind different affluent international locations and
is defaced by way of profound and dug in class and racial
treacheries, influencing the tourism calculate, especially in
Southeast Asia (Bahadur and Zhang 2021; Rouse 2021).
Numerous international locations in Southeast Asia
show themselves as perfect dreams for normal retirees and
tourist areas (Melubo 2020), mainly in Indonesia. Western
sightseers run to what they remember the "incredible
existence" in Bali and different desires in Indonesia (Bali,
in any case, is the exceptional quantity of desires for
normal sightseers (Adams 2021)). Agreement in an unused
state and its social placing can increment the advantage and
manage of transients living the way of life (Scuzzarello
2020; Hardon 2021; Li and Liu 2021). They frequently live
a more extravagant lifestyles than close by communities
(Hitchcock, King, and Parnwell 2018; Yang, Khoo, and
Arcodia 2018; Stasch 2021). they could to stay and arrange
their benefits in existence and expand memories that
legitimize their desired social role in the have society in
Bali (Jamal and Budke 2020; Daniels 2022).
The study of white is a way to understand the power
relations between men and women in tourism. The power
of dating is inextricably intertwined with racist notions of
white privilege exercised by men and women (Erickson
2018; Tambunan 2019; Chambers 2021). Based on
extensive fieldwork with white foreign elders in Ubud,
Bali, subjectivity of later life and experiences of precarious
3
privilege through the ethnographic lens of family life and

domestic material culture and experiences of privilege and
precariousness coexist and evolve over time, in places like
Bali transformed by the mobility of lifestyle and tourist
development (Blanco et al 2018; Rosyidi 2021; Green
2022).
The privileges of White people are not just experienced
in touristic area in Indonesia, but majority of Southeast
Asian in different aspect. For example, previous research
by Hof (2020) claimed that Singapore became open to
exertions relocation and Japan is more prohibitive. The
manner in which these vagrants are gotten and seen as
"certified" isn't always essentially due to their procured
abilities, however or perhaps to the latently accumulated
esteem of white. This in turn fills migrants' self-identity as
white and their discernment of a market it requests for
white nonnatives.
Phenomenon in society, many tourists from outside
Indonesia (majority of them have white skin included pale
and light skin, blonde and light hair color) have the
privilege of white. Based on pre-observation in certain
touristic area in Bali, the comparison of white tourist and
local tourist could be significantly different. It showed how
they (the staff such as waiters, staffs, worker in touristic
area in Bali) treat the costumer and client differently. The
way how local tourist get treated has big different to white
tourist get treated like a VIP and/or special guests. This is
phenomenon in society that many local staff claim that
white supremacy could increase their income and
popularity. However, the equal economic and income by
tourist and international tourist doesn‟t show significantly.
Even thought, the ticket entrance in certain tourist
attraction has different price for both tourists. But every
tourist who visit Bali could get equal treatment.
4
Based on this phenomenon and pre-observation, the aim

of this study to understand and explore how white privilege
could affect social and racial inequality in Indonesian
touristic area which is based in Bali. The context of social
in this study is in range how white privilege affects social
such as relationship and economic between international
tourist and local citizen in Bali. Moreover, the context of
racial in this study is in race and skin color discrimination
how both (local and international) tourist getting treated
differently. The social problem of racial and social
inequality could be analyzed in context of sociology and
psychology. With the theory of social psychology and
social of conflict, the phenomenon of this issue could be
examined.
METHODS
This article gives a point-by-point observational
account of how worldwide visitors (white individuals)
legitimize their benefit through their standard of living in
Bali, Indonesia. It does this by centering on their social
connections with: neighborhood society and individuals,
counting insinuate connections; other Westerners living in
Bali; and individuals from their domestic nation. The
examination too analyzes whether and how the
developments and defenses of benefit shift between men
and ladies. We analyzed 20 pre-interviews conducted with
North Americans, Europeans and Australians matured 25
and over, who remained and live in Bali at slightest five
months of the year. We reply the taking after inquire about
questions: How does the way of life of worldwide visitors
from Western nations construct and legitimize their
advantaged position of social and racial disparity in Bali?
Examination of how benefit is developed and kept up by
moderately advantaged resigned visitors offers
5
understanding into how their journey for the "great life" is

empowered by frameworks of mastery and abuse that
position Western culture and the Balinese in connection to
each other.
The interview data will be used to support the data
collection primary data source. Before doing the interview,
all of participants were given informed consent that
participants agreed to revealed their information for
research purpose. Unfortunately, no one of them agreed to
reveal their identity (name and their physical identity) to
public due to privacy concern. After getting the data from
observation, the authors will collect data and take
conclusion based on the interview. The location of
interview was in several bar and restaurant in Legian area,
the population of tourist in Legian has one of the high
populations of tourist in Bali.
FINDINGS AND DISCUSSION

Bali as known as the Arrive of the Divine paradise,
talks for its flawless common excellence of towering
volcanoes and rich terraced rice areas that ooze peace and
tranquility. This put is additionally known as surfers‟
heaven Bali interests with its emotional moves and colorful
ceremonies, expressions and makes, extravagant shoreline
resorts and exciting nightlife. And all over people will
discover finely carved sanctuaries. Bali is more
"magnanimous" than the foremost crowded nation in terms
of nourishment, drink, design and connections. Liberal in
quotes if not left out by the political spectrum, but liberal in
the sense that it is easier to accept various kinds of life.
This makes individual‟s vacation comfortable for Western
tourists.
In this study about the authors draw on the subjective
perception information collected in two thinks about on the
6
transnational traveler in Bali in 2022. The authors collected

the information from 31 July to 8 September 2022 semi-
structured interviews such as the collection of bolster
information will collect data on sightseers on the desires of
the traveler on life in Bali, their encounters with relocation
and direction; their association in Balinese and/or prevalent
nearby in Bali and others Westerners in Indonesia; And
their contact with the family and root. The authors
conducted 20 interviews with "white", North American,
European and Australian citizens, 25 years old and more,
who are resigned and who live in for at slightest five
months. Members were selected through publicizing on
social media and on the snowball inspecting.
20 participants for interview are living and/or stay in
certain touristic area in Bali. Majority of Participants are
living and/or staying in near Canggu, Legian, Seminyak,
Sanur, and Ubud. The touristic area such as Beach clubs,
Uluwatu and Batu Belig and Batu Bolong, Beach walk,
Seminyak and Canggu touristic area are the location for
authors to get data with observation as primary data
instruments. Meanwhile, participants for interview are
between 25 and above with background of social and
economic. Tourist who is expat from another country will
be counted as tourist due to the criteria of participants is the
tourist from outside Indonesia. The tourists who are living
more than a year to enjoy their retirement life will be
included as criteria of this study. Social status of origin
participants is hided from the characteristic table due to
avoid conflict of discrimination toward participants.
Sexual interest of participants is heterosexual,
moreover participants with homosexual and others are not
included to this study due to the focus of this issue is not
about sexual attraction, instead of the privilege of light skin
color. 9 of participants are female with two of them are
7
British, two of them are American, three of them are

Australian, and two of them are Russian. Three of them
have permanent resident with no one of them have neither
relationship nor children with local. Meanwhile, 11 of
participants are male. Six of them are Australian, two of
them are British, and each one of them are French, Russian,
and American. Three of them have permanent resident, six
of them have relationship with local and two of them have
children with local (Table 1).
TABLE 1. Participants Characteristics

Pseudonym Gender Location Nationality Permanent Age Relationship Childr
in Bali Resident With Local en
With
Local
Jack M Canggu Australian No 31 No No
Kate F Canggu British No 35 No No
Adam M Seminyak Australian No 27 No No
Chris M Canggu French No 40 No No
Morris M Jimbaran Australian No 39 No No
Valentina F Seminyak British No 25 No No
Victoria F Seminyak American No 28 No No
Victor M Sanur Australian No 32 Yes No
Lena F Canggu Australian Yes 34 No No
Zack M Canggu British Yes 49 Yes Yes
Alex M Legian Russian No 61 Yes No
Jessie F Canggu Australian Yes 32 No No
Miia F Canggu Russian No 29 No No
Leo M Sanur British No 38 Yes No
Fred M Seminyak Australian Yes 44 Yes Yes
Harris M Ubud Australian No 36 Yes No
Lily F Canggu Australian Yes 31 No No
Maria F Seminyak Russian No 30 No No
Zoe F Legian American No 28 No No
8
Lucas M Canggu American Yes 34 No No

(Source: data collection 2022)
Seventeen of the 20 members live for all time in Bali.
Eleven of the interviewees are men six are in a long-term
relationship with a Balinese. Existing investigate on
Westerners in Bali centers on the encounters of hetero men,
reflecting the tall sex proportion between Western ostracize
men and ladies in Bali. To raise mindfulness of conceivable
contrasts inside this bunch of visitors and to include
“untold stories”, the authors included nine ladies, two of
whom live in Bali with their Western spouses.
The social status of local people in Bali with the caste
system could influence the framework of their thought
about the tourist from outside Indonesia. The influence of
money currency between Indonesian Rupiah and other
money currency could make significantly different between
how local tourist examine the range price of
accommodation in Bali and how international tourist take
an accommodation in Bali. The different currency money
could bring the prejudice and social status that is relate to
racial and social inequality. Based on observation in
restaurant which is located near Legian. Most of waiters
have to give great treatment to serve the menu, food and
asking the bills for „white‟ tourist. This observation is
support by the data interview from Initially Adam (27);
“… I can see how they treat other costumers (local
costumers) differently, like they act like white people are
king or president. It is totally unfair; I got this seat (front
seat) because of my skin color…”
This statement is similar to the statement of Initially
Victor (32), stated;
“A friend (Indonesian) of me booked a table for us.
Unfortunately, the waiters didn‟t help my friend, I don‟t
understand how they treat my friend like that. I mean, when
9
we came to there, they realize that my friend booked the

table for us (white people) and they apologized to us, I
yelled at them to apologize to my friend, not us!”
Another data from Lily (31) explained how social
status and racial are built in the social of Balinese people;
“I am an expat from Australia and yes, I understand
that the income of Bali is from the tourist. They are afraid
to lose their income, and that is the reason why they act
like tourist like me (white person) have higher position
rather than local people”
This observation and interview could present how
foreigners often get a higher position than the local
population. As if they don't have to respect the rules in
Bali, and the Balinese dare not say anything about it,
because they are afraid of losing their income. The roots of
this attitude on both sides go back to the colonial era. It's
kind of weird to be invited into a country and not obey the
law. Especially foreigners who haven't lived in Bali for a
long time probably don't pay taxes and no one can vote in
Indonesian elections. Moreover, without being able to
contribute to society or influence politics, the tourist can do
the least that the government asks of their activity. Imagine
for a moment if people of color behaved like this in their
Western societies. This statement is similar to interview
data from Initially Jack (31), claimed;
“I am sure that white people like us can easily live in
Bali without learning Indonesian, an no one will treat us
negatively. This is one of privilege that I can experience”
In any case, a few individuals never see the
dissimilarity that can exist for individuals in their nation.
Besides, it happens very habitually in Indonesia,
particularly in Bali. Whereas Indonesians are by and large
known to be exceptionally tolerant and inviting towards
individuals, there's a part going on that not everybody
10
knows. Skin color plays a huge part in social status,

religion, which in Indonesia is frequently related with
ethnicity, and other things frequently cause tension.
However, this can be on a bigger scale and nowadays we
are planning to center on the issues that exist in Bali's
excitement foundations.
Based on observation in one of famous restaurant near
Legian, this area could be used as a primary example of
social inequality between international tourist and local
tourist. The different how the staff treat toward local
costumers and „white‟ tourist, this is agreed to the data
observation. Initially Miia (29) and Victoria (28) claimed;
“(name of restaurant) charges an entrance charge fair
for local people to walk through the entryway. I see them
clearly! In spite of the fact that usually far from being
obviously true, it is sensibly justifiable. By charging local
people to enter, It may be out of line, but in fact having this
common run the show may be superior than making
contentions by attempting to judge everybody on a person
premise.” Miia (29).
“…What is even worse is the top floor of the (name of
restaurant) known as the VIP range where local people are
totally denied amid VIP hours. Get to to the VIP is allowed
by a pass which is coercively issued to any us
(international tourists) entering this zone and denied to any
local people who demands it. Since VIP clearly stands for
Exceptionally Imperative Individual, what does that tell
you around the viewpoint of nonnatives versus local
people? Nonnatives are exceptionally important and local
people are not? “Victoria (28).
Obviously, the social status of local people in Bali
divided tourist based on their skin and their origin. The
international of tourist who have white skin literally have
stereotype of upper-class family, the thought of staff might
11
think that people with white skin will spend more money
than local people who visiting the restaurant. This is
influencing the prejudice toward local costumers with
discrimination of race and social inequality. The prejudice
which is related to discrimination toward local tourist in
Bali might affect the perception of social status toward
other tourist who might think that Bali is for tourist from
other countries.
Bali treats its foreign and local tourists in a
discriminatory manner. We noted that this insidious
discrimination is generally absent in Indonesian regions
outside of Bali, such as Yogyakarta and Malang, where all
tourists are treated more fairly (interviewed to Initially Fred
(44)).
The experience of being an expat in Indonesia has been
featured in numerous blogs and social media comments –
often articulated as what it means to be a white foreigner.
Standing in a crowd, being stared at on the street, and being
the object of verbal abuse or remarks such as “bule” was
new to many (interviewed with Christ (40)). People's
reactions varied; some dismissed it as understandable and
not necessarily mean gestures. Others took offense and
found such behavior enough to denounce some Indonesians
or even Indonesian society as racist. This often went hand
in hand with a refusal to recognize her privilege of being
white, which had shielded they from such experiences in
their life. Nor did these people reflect on their own
practices, their derogatory comments and behavior towards
Indonesians, who were routinely labeled by some as
ignorant or retarded (interview to Initially Kate (35)).
What does this mean for the link between “emigrants”
or privileged migrants, race and racism? First, it can be
disturbing for white tourist to receive stares and comments
based on their skin color. This may lead them to see some
12
Indonesians as racist, but not necessarily to recognize their

obvious privilege of not being watched which their
whiteness often confers on them. Certain areas in Bali have
common things of discrimination toward local tourist. The
social status and racial inequality could be related toward
perception and prejudice of local tourist. Moreover, for the
clubs and restaurant which have high costumer population
of „white‟ tourist. This could be kind of discrimination
toward local group of tourists.
Local staff have been placed of international tourist in
a higher level of costumer due to the stereotype and
colonized of Indonesia by Dutch Government. This could
be an old perception of white tourist should be treated like
a king. This perception and prejudice bring the
discrimination toward local tourist in Bali. This
discrimination of prejudice always been experienced by
local costumers, even though it has negative impact on
tourist of local. The customer service for international
tourist could be better if local tourist gets the same
treatment. Unfortunately, not every tourist realizes the
difference between treatment toward local tourist and
international tourist. This statement is agreed to Initially
Jessie (32);
“I never experience of inequality in Bali for sure—I
mean, they treat me very well and this is kind of amazing
experience that I‟ve ever felt!”
FIG 1, The testimonial of costumer in the

restaurant
with prejudice toward local tourist
13
Source: (name of restaurant)‟s Google reviews (2022)
The social class of international tourist that is based on

the skin color could represent how prejudice related to
discrimination race which is brought inequality toward
other group of people. This behavior of prejudice has been
cultured in Bali since local tourist doesn‟t make high
income rather than international tourist. This prejudice also
relates to the perception of tourist from international a
social class for local people in Bali. However, this social
class of international tourist could impact on
socioeconomic of local people in Bali. This social class of
perception on international tourist could be an advantage of
them to visit certain areas in Bali without any payment in
14
advances. This statement is similar to the narrative of

Initially Zoe (28) and Lucas (34);
Zoe: “when I was in my home country (United States)
the living cost is expensive and the accommodation is quite
high, this is an opportunity for us to live in the paradise
island (Bali) for sure. I have my visa and I‟m a legal tourist
anyway if you ask me (laughing). But I think most of people
in here (resto staff in Legian) they act too much for us.
They treat like we are from rich family and we have lots of
money, even we are broke”
Lucas: “I totally agree with Zoe. I have a friend of
mine that we went to (name of Restaurant near Legian)
they were Indonesian but Indonesian was not allowed. This
is so discrimination for real. I talked to the staff „are you
Indonesian?‟ why you treat your people like this?‟ I know
they have alternative answers for this but guess what? We
left and spent money in another restaurant”
Moreover, this discrimination based on prejudice
toward social class of international tourist could bring
negative impact on Bali in tourism for local tourist,
especially during pandemic COVID-19. Even though there
are kind of prejudice toward international class. The
advantages of white privilege could bring the social class
perception and this is more supremacy for a group of
people with white skin. For example, the tourist with white
skin has free of charge in advance than local tourist must
have minimum of order. Based on observation in several
beaches area in Bali, the restaurant near the beach will give
a minimum of order for local costumers than international
customers who have white skin. This observation is agreed
to Initially Alex (61) statement;
“This is too much for them (the restaurant staff) we
don‟t have minimum order and look at this (showed their
order) we just order a bottle of (name of brand) and that‟s
15
under 100.000 rupiah. Can‟t you believe that? Did they

(restaurant staff) ask you for minimum of order?”
Another observation in shopping market, the
international tourist will be showed the products of goods
and clothes from sellers rather than local costumers will be
ignored. This is the privilege of white skin that brings
perception of social class. People would think that tourist
from outside the country would give high income rather
than local tourist. Encounters of prejudice are not
specifically based on skin color: vagrants in Indonesia can
be situated exceptionally in an unexpected way depending
on their work or financial status, which can hose or
compound any supremacist behavior they experience. At
long last, race and prejudice don't check as it were among
people: they are apparent in teach such as universal
schools, which always esteem a few shapes of differing
qualities over others, fortifying chains of command and
benefits interior and exterior the touristic range particularly
in Indonesia.
The Social and Inequal behavior toward tourist in Post-

Pandemic Era
COVID-19 has an impact toward developing countries
especially countries with famous touristic area for
international tourists. Bali has been suffering from
Pandemic for 2 years, the restriction and regulation of
tourist international had changed the income for certain
aspect in tourist attraction in Bali. The impact of this could
change their strategy to accept domestic tourists. Even
though several areas such as hotels, home stays, restaurants
and public attraction must accept and treat local domestic
equally. This is one step better to stop social class
prejudices for local people, however, due to population of
international tourists is quite lower than domestic
16
population makes certain aspect of destination should treat

every individual equally.
Moreover, the several restaurants keep giving
perception toward local people with disrespectful.
Especially shopping stores and local markets near touristic
destination could give inequal treatment that is brought
prejudice and discrimination toward domestic tourist. this
is agreed to Initially Morris (39);
“it is funny like whenever I pass by, they (local staff)

keep talking to me like we are going to buy, (laughing) it
feels so great and I‟m very honored”
However, this statement is similar to Initially Valentina
(25);
“The difference in service to foreign guests and local
guests in Bali, we (white tourist) guests are greeted very
friendly, even the shop owner comes out to serve are served
like kings”
Discrimination against local tourists or even racism
towards foreign tourists of certain races should not be
normalized. All tourist establishments must accept all
guests from diverse backgrounds who are willing to pay to
enjoy its facilities and services. Especially when the gates
of Bali tourism are opened again, where tourist visits are
expected to increase again and restore the economy of the
leisure sector which has not been running for almost two
years. Overall have a friendly attitude. And that attitude is
actually the main capital in Bali tourism. There are many
cheaper or more luxurious tourist destinations, but many
tourists return to Bali because they claim to miss the
hospitality of the local residents. This is agreed to the
statement that Initially Harris (36) said;
“—Tourist business places that still discriminate
against the background of guests should -0pppnot need to
17
open a business in Bali, because it will only tarnish the

image of the Island of the Gods tourism which has long
been known for its hospitality”
However, discriminatory treatment that started from
prejudice to local communities, to the emergence of
privileges for whites must be ended, the impact of the
decline in the tourism sector and the stereotypes produced
by the Dutch colonial which assumed that if the skinned
citizens recovered, they had special rights so that they had
to be upheld, must be stopped. Labeling from social class
to giving rise to social reactions and discrimination does
not need to exist.
ETHNIC STUDIES IMPLICATION ON TOURISM

This research is explored how color skin of tourist
could bring prejudice which is related to perception of
social class and discrimination toward certain group of
colored skin. All of participants were free to express their
opinion about the privilege which tourist of „white‟ skin
experience. There is no name of restaurant which are
mentioned in this article published. To avoid the conflict of
internal which could give negative impact on both side
(researcher and participants) both of authors and
participants agreed to hide their real identities, it is
included the real name of participants, social background of
participants, names of restaurant which participants
mentioned. However, for education and research purpose,
the aim of this research is not giving negative perception
toward touristic attraction in Bali, moreover, there are lots
of restaurants and tourist attraction which are domestic-
tourist friendly. Even thought, Bali has friendly and open-
minded people who respect other tourists (included local
tourists).
18
White benefit could be a concept that came to the fore

in a point of interest article by Peggy McIntosh, a
Wellesley College researcher, in 1988. A white lady
herself, McIntosh characterizes white benefit as "an
undetectable bundle of unmerited resources that person can
cash out each day, but that 'should' not be aware of." In
other words, white benefit could be a compensate certain
individual get basically for being white. It could be an item
of white amazingness, made conceivable by centuries of
mastery accomplished through the occupation and financial
abuse of blacks, browns and locals. Whereas it is genuine
that today's transcendently white nations are for the most
part more affluent than others, it is critical to get it that this
wealth were taken from the people groups they colonized.
For those who are not white, we accept that being white is
something to endeavor for. This misconception has ended
up so settled in that we have internalized it, and we
regularly ended up complicated in sustaining this bad form.
Indonesia was colonized by white countries for hundreds of
a long time, and in spite of the fact that we announced
Indonesia‟s freedom 77 a long time back, the bequest of
colonialism proceeds since we acquired the mentality and
behavior of our oppressors.
Numerous accept that white benefit isn't genuine since
white individuals have issues as well (Hays 2019).
Whereas it's genuine that everybody faces challenges and
misfortunes, rest guaranteed that whites once in a while, in
case ever, have anything to do with their skin color. The
benefit of whites does not de-legitimize the torment of
whites. It's fair a dialect we utilize to legitimately
conversation around how the status quo directs white as the
"default" and in this way marginalizes everybody else. Nor
does white benefit constrain its benefits to individuals of
white plummet. It can moreover be amplified to individuals
19
of other racial categories who "pass" as white or have a

lighter complexion (Walter 2020). The discussion almost
white benefit is maybe the foremost strongly within the
Joined together States, a nation where racial isolation was
prohibited decades back, but still battles with
institutionalized bigotry, as prove by the mass
imprisonment of blacks, segregation on the spot of work
and the need of differences within the media.
CONCLUSION
The Indonesian get-away island of Bali topped Trip
Advisor's list of beat travel goals for 2017. The swarm
sourced travel direct named it the beat traveler goal for the
primary time, in spite of being a hotspot prevalent travel
car for numerous a long time. The Indonesian island has
been depicted as a prevalent goal for travelers and those in
require of a bit of unwinding, with its white sand
shorelines, sublime plunging and thick wilderness treks
contributing to its notoriety. With this advantage of Bali
traveler goal, numerous universal sightseers come to Bali
to spend their cash. In this way, the socio-economic
circumstance of the nearby populace in Bali can be
progressed and expanded. Shockingly, this thought carries
with it the social status and preference related with social
and racial imbalance for both worldwide and nearby
sightseers.
ACKNOWLEDGEMENT
The authors would like to appreciate the contribution of
participants who were willing to spend their time for us.
The data which participants shared had lots of meaning for
this research. The authors also would like to thank for the
certain institution who helped the research processing well.
20
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27
PROTECTION OF CITIZENS'
CONSTITUTIONAL RIGHTS
THROUGH CONSTITUTIONAL
COMPLAINTS
1
Ni Ketut Sari Adnyani, 2I Wayan Landrawan, 3I Made
Sugita
12
Faculty of Law and Social Sciences, Ganesha University
of Education
3
I Gusti Bagus Sugriwa Denpasar State Hindu
University
1
E-mail sari.adnyani@undiksha.ac.id
2
E-mail wayan.landrawan@undiksha.ac.id
3
E-Mail imadesugita@uhnsugriwa.ac.id
Abstract
The novelty of this research is that constitutional
complaints are urgent to be ratified as the authority of the
Constitutional Court in the context of upholding human
rights in the Unitary State of the Republic of Indonesia.
Based on the dynamics of the development of community
legal needs, violations of citizens' constitutional rights are
not only through normative provisions in a law. There’s are
many ways and possibilities of violation of rights
constitutional rights of citizens, both by the actions of the
authorities and by other parties. This is where we know the
importance of the Constitutional Complaint mechanism in
the Constitutional Court. This study aims to determine the
urgency of increasing the authority of constitutional
complaints in Indonesia and the alternatives for
implementing constitutional complaints in Indonesia. This
research is descriptive in nature with a normative juridical
research approach taken from secondary data by processing
primary legal materials, secondary legal materials and
28
tertiary legal materials obtained from documentation

studies or literature searches and analyzed qualitatively.
The results of the study found that the concept of
constitutional complaint is a form of maximum protection
for citizens' constitutional rights. There are many violations
of citizens' constitutional rights, so there is an urgency to
add constitutional complaint authority to the Constitutional
Court. With this mechanism, actions or omissions by public
institutions that violate citizens' constitutional rights can be
avoided. In its application in Indonesia, the basic authority
for constitutional complaints can be regulated through
constitutional amendments, revisions to the Constitutional
Court Law, Constitutional Court Regulations, legislative
interpretations by legislators or judicial interpretations by
the Constitutional Court. Qualifications of constitutional
complaint applicants and time limit for handling
constitutional complaint cases by the Constitutional Court.
Keywords: Constitutional Court; constitutional rights;
constitutional complaint.
29
Introduction
Comparing the authority of the Constitutional Court in
Indonesia with the authority of the Constitutional Court in
general that applies in other countries, such as the authority
of the Constitutional Court in Indonesia when there is a
violation of the human rights of citizens guaranteed in the
constitution and violations contained in the provisions of
laws and regulations can be straightened out through one of
its powers, namely the mechanism statutory review. So that
there is still one thing that has not been accommodated in
the authority granted by the Constitutional Court by the
1945 Constitution. This authority is related to the handling
of complaints or constitutional complaints by the public
(constitutional complaints). This fact can be interpreted that
the protection of the human rights of every Indonesian
citizen which is recognized and protected by the
constitution, in fact there is no complete mechanism and
procedure in the constitution. Likewise, in the mechanism
for reviewing the constitution, whose authority is given to
the Constitutional Court, there is already a spirit of
protecting citizens' constitutional rights. However, in this
mechanism, the Constitutional Court protects citizens'
constitutional rights as long as these constitutional rights
are violated by provisions in the law, so that the law is
declared contrary to the constitution. In fact, the possibility
of violating citizens' constitutional rights is not only
through normative provisions in a law. There are many
ways and possibilities for violating the constitutional rights
of citizens, both by the actions of the authorities and by
other parties. The protection of human rights is not only
limited to the recognition of human rights in the
constitution, but a clear protection mechanism is needed to
guarantee the implementation of this protection. Therefore,
a constitutional complaint is something that urgently needs
to be ratified as the authority of the Constitutional Court.
30
There are two main issues that have always inspired the
development of the rule of law principles, namely the
problem of limiting power and protecting human rights.
The most basic interest of every citizen is the protection of
their rights as human beings. Therefore, human rights are
one of the core materials of the text of the constitution of a
modern state. The link between the constitution and human
rights can be seen from historical developments. The
struggle to protect human rights is always related to the
development of efforts to limit and regulate power which is
the teaching of constitutionalism (Subiyanto, 2011: 208).
The idea of a constitution as a means of limiting power
cannot be separated from the ideas of protecting human
rights, a democratic state and a rule of law. The
constitution is a normative crystallization of the state's
duties in providing protection for human rights and
implementing government based on people's sovereignty
accompanied by legal limits of power that are directed to
the interests and benefits of the people as a whole
(Purnamasari, 2017: 245).
The Constitutional Court is called the Guardian of the
Constitution. The presence of the Constitutional Court is
quite a significant contribution in guarding the
constitutional rights of citizens. The Constitutional Court is
a judicial institution that has had several powers since its
inception until now, namely: to review laws against the
1945 Constitution, to decide on disputes over the authority
of state institutions whose powers are granted by the 1945
Constitution, to decide on the dissolution of political
parties, to decide on disputes about the results of general
elections, and to give decision on the opinion of the House
of Representatives regarding alleged violations by the
President and/or Vice President according to the
Constitution. Based on the authority of the Constitutional
Court, when there is a violation of the human rights of
31
citizens guaranteed in the constitution (and the violation is

contained in the provisions of legal rules or regulations) it
can be straightened out through one of its authorities,
namely the constitutional review mechanism. However,
there is still one thing that has not been accommodated in
the authority The Constitutional Court provided by the
1945 Constitution, namely related to the handling of
constitutional complaints or complaints by the people
(constitutional complaint) (Plaiuka, 2016: 111).
Based on the authority of the Constitutional Court,
when there is a violation of the human rights of citizens
guaranteed in the constitution and the violation is contained
in the provisions of laws or regulations, it can be
straightened out through one of its powers, namely the
constitutional review mechanism. Comparing the authority
of the Constitutional Court in Indonesia with the authority
of the Constitutional Court in general that applies to other
countries, as mentioned above, there is still one thing that
has not been accommodated within the authority of the
Constitutional Court granted by the 1945 Constitution. This
authority is related to the handling of complaints or
grievances. constitution by the people (constitutional
complaint). This fact can be interpreted that the protection
of the human rights of every Indonesian citizen which is
recognized and protected by the constitution, it turns out
that the complete mechanisms and procedures are not yet
available in the constitution.
In Indonesia, requests for constitutional complaints
are enforced on a limited basis, namely if the existence of
the law being argued is deemed to have disturbed the
constitutional rights of citizens (through judicial review).
Violations of rights as stated in the 1945 Constitution
originate from the concrete actions of the government
bureaucratic apparatus, because it determines violations of
constitutional rights only in terms of laws (judicial review),
32
instead allowing constitutional violations to continue

without any party being able to stop them (Asshiddiqie,
2018: 77). The absence of constitutional protection has the
potential to create legal loopholes, namely in the form of a
vacuum in the rule of law or legal mechanisms that can
trigger violations of basic rights in the form of a product of
legislation or executive action that violates the basic rights
of citizens as regulated in the constitution. Many
constitutional complaints submitted to the Constitutional
Court cannot be resolved (Palguna, 2010: 24). The
Constitutional Court often holds hearings relating to
violations against the constitution that fall within its
authority. However, there is a fundamental thing that still
boggles the minds of justice seekers, namely the unopened
function of the Constitutional Court as an institution that
can accommodate and channel complaints (personal
grievance) or constitutional complaints as an extraordinary
effort. ordinary in defending the constitutional rights of
every citizen (Aditya, 2014: 39).
Likewise, in the constitutional review mechanism
whose authority is given to the Constitutional Court, the
spirit of protecting citizens' constitutional rights already
exists. However, in this mechanism, the Constitutional
Court protects the constitutional rights of citizens to the
extent that constitutional rights are violated by the
provisions of the law, so that the law is declared contrary to
the constitution. In fact, the possibility of violating citizens'
constitutional rights is not only through normative
provisions in a law. There are many ways and possibilities
for violations of the constitutional rights of citizens, both
by the actions of the authorities and by other parties.
Based on the things that have been described above, it
is necessary to have a mechanism to protect constitutional
rights with the processes and procedures contained in the
constitution. Protection of human rights is not only limited
33
to recognition of human rights in the constitution, but a

clear protection mechanism is needed to ensure the
implementation of this protection (Simanjutak, Alfaiz, &
Ambarita, 2021: 297). Therefore, a constitutional
complaint is something that is urgent to be adopted as the
authority of the Constitutional Court.
Methods
The legal research used is the normative legal research
method. The normative legal research method is legal
research from an internal perspective with the object of
research being legal norms. The research approach used is
the statutory approach and the history of the rule of law
approach. The sources of legal materials used in this article
are primary, secondary and tertiary legal materials. After
the legal materials have been collected, an analysis is
carried out to obtain the final argument in the form of
answers to the problems being studied in this article
(Adnyani, 2019: 73). Analysis of legal materials with
qualitative analysis is carried out interactively and
continues continuously until complete, so that the data is
saturated (Adnyani, 2021: 70).
Findings and Discussion

Constitutional Rights as Part of the Constitution
Indonesia is a people-sovereign or democratic rule of
law, as well as a democratic state based on law. The 1945
Constitution has regulated and guaranteed the
constitutional rights of citizens. Arrangements and
guarantees for the recognition of human rights are
contained in Articles 27, 28 and 29 of the 1945
Constitution (Ramadani,Fitri & Bustamin, 2022: 195). In
terms of quantity, Article 28 of the 1945 Constitution has
been very accommodating in recognizing and guaranteeing
citizens' constitutional rights. Ofcourse the guarantee of
34
human rights applies to all citizens without exception and

without discriminating against citizens who have different
elements such as ethnicity, race and religion. In addition to
the Human Rights Chapter and constitutional provisions
which are formulated with the word "rights", the state's
obligation to provide basic education, the education budget
priority of 20 percent of the APBN and APBD (Article 34),
or the state's obligation to provide social security, also give
rise to constitutional rights for citizen. country.
The complexity of these problems affects
constitutional rights that have been recognized and
guaranteed by the constitution and have not been fully
protected and provided with adequate legal remedies when
these rights are violated. With regard to efforts to protect
constitutional rights, constitutional complaints can be used
as a solution and find a place in the effort to realize a
democratic rule of law and a democratic rule of law. By
accommodating constitutional complaints into the
constitution, the protection of constitutional rights will
obtain guarantees and certainty in its implementation, not
only normative ones.
Constitutional rights include both citizen rights and
human rights, so that in general constitutional rights can be
defined as rights guaranteed by the constitution or
constitution (Palguna, 2013: 38-39). In a modern,
democratic legal state, constitutional complaint is a legal
effort to legally protect human dignity which cannot be
contested so that it is safe from acts of state power.
Constitutional complaint is a mechanism for constitutional
lawsuits as a means of protecting human rights.
Constitutional complaints provide guarantees that in
determining processes in the administration of the state,
both in the making of laws, the process of state
administration and judicial decisions, they do not violate
constitutional rights (Nugraha, 2021: 79).
35
Constitutional rights listed in the constitution or

constitution will become part of the constitution or
constitution so that all branches of state power are obliged
to respect them. Therefore, the recognition and respect for
constitutional rights as part of the constitution at the same
time also means a limitation on state power. Furthermore,
as part of the constitution, these constitutional rights must
be protected, so that a mechanism is needed to realize the
protection of these constitutional rights. Mechanisms or
legal avenues for the protection of these constitutional
rights can be in the form of judicial mechanisms (through
the judicial process) or non-judicial (outside the judicial
process).
Some important things that characterize constitutional
rights, namely:
1. Constitutional rights have a fundamental nature because
they are guaranteed by and become part of a written
constitution which is a fundamental law;
2. Constitutional rights are part of and protected by a
written constitution, so they must be respected by all
branches of state power, be it the legislature, executive
and judiciary;
3. Constitutional rights that are fundamental in nature result
in any action by a state organ that contradicts or violates
that right, which must be declared null and void by a
court;
4. The protection provided by the constitution for
constitutional rights is protection against acts or
violations by the state, not against acts or violations by
individuals; and
5. Constitutional rights as rights that have a fundamental
nature constitute a limitation on state power.
Constitutional complaint is an extraordinary legal
effort in defending the constitutional rights of every
individual citizen. This constitutional lawsuit process is a
36
form of public complaints regarding objections to the

government's performance behavior towards the people,
laws and regulations and court decisions which are
considered contrary to human rights regulated in the
constitution (Nurmagulita, 2019: 14). In this regard, in
principle, a constitutional complaint is a method for
fighting for a person's basic rights not to be harmed by the
actions of the state. In this case, constitutional complaint
has a special meaning that is related to the position of
humans in a country. Every citizen in a modern democratic
legal state is part of the owner of sovereignty where all
state power actually comes from the people. In a people-
sovereign country, a constitutional complaint is a kind of
acknowledgment that the people are the holders of
sovereignty. It is through this constitutional complaint that
citizens as part of the people who are sovereign are
effectively involved in state institutional mechanisms,
especially in the process of supervising constitutional
institutions through constitutional justice (Taniady &
Furqoni, 2022: 135). Thus, human rights and dignity are
recognized and protected effectively through a
constitutional judicial power.
Additional Constitutional Complaint in the Authority of
the Constitutional Court
Indonesia is a people-sovereign or democratic legal
state, as well as a democratic state based on law (Yanti,
2018: 187). The 1945 Constitution has regulated and
guaranteed the constitutional rights of citizens.
Arrangements and guarantees for the recognition of human
rights are stated in Articles 27, 28 and 29 of the 1945
Constitution. In quantity, Article 28 of the 1945
Constitution has been very accommodating in recognizing
and guaranteeing the constitutional rights of citizens. Of
course, the guarantee of human rights applies to all citizens
without exception and without distinguishing citizens with
37
differentiating elements such as ethnicity, race and religion

(Nugroho, 2015: 82).
Based on Article 51 paragraph (1) of Law Number 23
of 2004 it is explained that a party who considers that their
constitutional rights and/or authorities have been harmed
by the enactment of a law can complain about it to the
Constitutional Court. These parties, namely: (1) individual
citizens, (2) customary law community units as long as
they are still alive and in accordance with the development
of society and the principles of the Unitary Republic of
Indonesia regulated in law, (3) public and private legal
entities, or (4) State institutions.
Then the Constitutional Court since Decision Number
006/PUU-III/2005 regarding the Review of Law Number
32 of 2004 concerning Regional Government against the
1945 Republic of Indonesia Constitution, and in subsequent
decisions has held that the loss of constitutional rights
and/or authorities as referred to in Article 51 paragraph (1)
The Law on the Constitutional Court must fulfill 5
conditions, namely: 1. The existence of the constitutional
rights and/or authorities of the Petitioner granted by the
Constitution 2. Those constitutional rights and/or
authorities are considered by the Petitioner to have been
impaired by the coming into force of the Law being
petitioned for review. 3. The loss of constitutional rights
and/or authorities must be specific and actual or at least
potential, which according to reasonable reasoning can be
ascertained to occur. 4. There is a causal relationship
(causal verband) between the said loss and the enactment of
the law being petitioned for review. 5. There is a possibility
that by granting the request, the loss of constitutional rights
and/or authorities as argued will not or will no longer
occur.
The above formulation shows the complexity and
narrow space that can be taken by citizens to obtain
38
guarantees for the protection of constitutional rights to the

Constitutional Court, in addition to being limited to the
enactment of a law that is considered detrimental to
citizens' constitutional rights, it is also accompanied by the
requirements as contained in The Constitutional Court's
decision above. As it is known that the law is a legislative
product, with the limitations above, it is as if violations of
constitutional rights only arise from legislative actions, so
that the authority of the Constitutional Court in protecting
constitutional rights by the Constitutional Court is only
through the mechanism of reviewing laws against the 1945
Constitution of the Republic of Indonesia.
Conclusion
The Constitutional Complaint has been felt to be very
necessary to be implemented by the Constitutional Court of
the Republic of Indonesia in the context of protecting
citizens' constitutional rights. The idea of regulating the
handling of Constitutional Complaint cases by the
Constitutional Court can be done in several ways including:
making changes to the 1945 Constitution of the Republic of
Indonesia in Article 24C paragraph (1) by adding the
editorial, "as well as other authorities granted by law".
Adding to Article 10 paragraph (1) of Law Number 24 of
2003 concerning the Constitutional Court where there are
four letters and five letters where the letter e reads, "to
decide on a constitutional complaint case (Constitutional
Complaint)". Another way can also be done by asking for
an interpretation from the legislator regarding the original
intention or original content of Article 10 paragraph (1) of
Law Number 24 of 2003 concerning the Constitutional
Court in letter a regarding the review of the Law against the
State Constitution. Republic of Indonesia of 1945. In this
case the DPR can expand the meaning of letter a which
includes a Constitutional Complaint as part of reviewing
the constitutionality of the 1945 Constitution of the
39
Republic of Indonesia, so that the Constitutional Court can

decide on a Constitutional Complaint case.
Acknowledge
Special thanks to the committee of the Dharma Duta
Faculty International Seminar, I Gusti Bagus Sugriwa
Denpasar State Hindu University for giving the author the
opportunity to publish the results of the legal research that
the author has completed with the team, as well as a form
of publication of the research results of DIPA Undiksha
under the coordination of LPPM Undiksha.
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dalam Menyelesaikan perkara Constitutional
Complaint berdasarkan Undang-Undang Dasar
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Masyarakat Hukum Adat Dalam Pengelolaan
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Demokratis. Sekretariat Jenderal dan Kepaniteraan
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Sunan Kalijaga Yogyakarta).
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(Jisrah), 3(2), 195-202.
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Perluasan Kewenangan MK Terhadap Constitutional
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42
The Potentials of Balinese Diasporas as

Tourism Promoters
in Belgium and the Netherlands
I Gede Sutarya
Email: igedesutarya20@gmail.com
https://orcid.org/0000-0002-3951-9614
Tourism Department of Universitas Hindu Negeri I

Gusti Bagus Sugriwa Denpasar
(State Hindu University in Bali, Indonesia)
Abstract
The Balinese diasporas exist across the globe with a unique

identity and connections with their homelands, as well as
displaying the glittering Bali cultural landmark. Therefore,
this study aims to examine the potential and practices of the
Balinese diasporas as tourism promoters in different
countries. The data were obtained through a qualitative
approach, literature review, observation, and in-depth
interviews. A qualitative-descriptive analysis was used,
with the diasporas and tourism promotional mix theory as
the theoretical method. The diaspora’s theory establishes
identity and expresses a relationship between foreigners
and their country of residence. The theory of "Tourism
Promotional Mix" stated that cultural advancement is
effective with the adoption of accessible media. The results
showed that the Balinese diasporas establish identity and
relationships through various religious celebrations
associated with their homelands. This establishes cultural
practices in the community where the diasporas live and
43
acting as tourism promoter agents. The Balinese cultural

practice is further promoted through various social media,
such as Facebook and the recreational activities at the Pairi
Daize Park, Belgium.
Keywords: Diaspora, Identity, Promotion, Tourism
Introduction
Bali has accessed modernization and globalization
through tourism, however, this development was impeded
since 1920, due to the various economical challenges and
social crises encountered. Furthermore, there was a
deterrent to tourism advancement due to the internal
political catastrophe after Indonesia's independence in
1950, but Balineses intervened and enhanced the sector. In
1971, the New Order scheme was introduced for massive
tourism, and the government enlisted a group of French
specialists, which formulated the Sceto Plan for tourist
attraction. The New Order scheme actualized in the 1980s,
with the establishment of international chain hotels in Nusa
Dua, Bali, and the expansion of Ngurah Rai International
Airport, which enhanced employment opportunities for the
residents (Picard, 2008).
When the major tourist growth began in 1980,
Balinese were employed to become tourism workers. In
1982, Bali already had a training center, called the BPLP
(Badan Pusat Pelatihan Pariwisata/Tourism Training
Center) located in Nusa Dua, Bali (Picard, 2008). Antara
(2012) and Agustika & Rustariyuni (2017) recorded about
11,308 and 3,114 Balinese, working overseas in 2012 and
2017, respectively. According to official figures from the
Employees Protection Agency (Badan Perlindungan
Pekerja Migran Indonesia), there were 4,181, 3,323, and
44
895 Indigenes working abroad in 2018, 2019, and 2020

correspondingly.
In 2001, only five (5) native employees were
reported to reside in the Netherlands, which amounted to
over 500 according to the attendance during piodalan
ceremony at Belgian and German temples in 2021 (Dewi,
Interview May 16, 2021). This number is estimated to
increase due to various economic situations in Indonesia
(Bali). According to non-government sources, 22,000
Balinese work on cruise ships (Senora Id, 2020).
Balinese employees are expected to contribute
immensely to the country’s foreign exchange and
investment in their homeland, enabling them to become
potential marketing tourism agents. However, the
manpower has not been utilized since the tourism sector
still make use of television, radio, internet, and social
media for their advertisement (Warmayana, 2018; Kristina,
2020). The Balinese diasporas as a tourism marketing
agents are poorly managed due to a lack of planning and
implementation. The promotion budget is only used for
advertisement on TV, radio, the internet, social media, and
international exhibition.
Tourism promotion by diasporas have been
successfully achieved because many of those invited are
acquaintances and friends, who are easily convinced. For
example, Dewi Van Harten (50 years) and Ni Made
Citrayanthi (30 years) remarked that they often converse
about Bali overseas and invite their friends to the province
on numerous occasions. Citrayanthi further noted that some
of her acquaintances had visited several times. Therefore,
the Balinese diasporas bring back tourists who have already
visited the province. The potential of this diaspora has not
been well explored since the promotion of Bali tourism
needs to be introduced.
45
The Balinese diaspora’s potential is widely accepted

globally, including the European nations and the United
States. This is due to the influence of the promotional
agents spread across various countries (BP2MI, 2020),
contributing to the advancement of Bali tourism, by
inviting friends from overseas to visit their homeland and
represent the country’s natural beauty and culture. This is a
good marketing strategy for promoting Bali tourism, but
the Balinese diaspora with enormous potential is yet to be
utilized.
The diasporas are promotional tools in various
countries, e.g., Vietnam is using their foreigners to bring
foreign tourists to the country, which is proven to be
effective (Corsale & Vuytsyk, 2016). Even though the
Balinese visitors have the ability to promote tourism, the
government is yet to implement a policy to enable them to
emulate Vietnam’s marketing strategy. Through empirical
evidence, this study aims to highlight the potential which
would provide a new perspective on tourism promotion.
Literature Review
Immigration at Bali has been taken place over a long
period, but the foreigners are no longer recognized since
they have integrated with the local population. Foreigners
who occupied a new location during the colonial era find it
difficult to connect with their origin, and prefer to mingle
with other local community. After colonialism,
telecommunications improved over the years, thereby
flourishing the connection between the foreigners and their
homeland, which develop a sense of belonging. Therefore,
a diaspora is a collective individual connected to their
ancestral place of residence.
Diaspora is associated with the past which is the
citizen's place of origin (Axel, 2004). The identity is then
46
formed through a relationship with the ancestral homeland.

Black citizens in Africa is a typical example, known for
their uniqueness despite been taken to various countries
during the slavery era. They are currently reuniting to
create their own heritage (Hall, 2021).
The notion of diaspora is clarified by Axel (2004)
and Hall (2021) using three keywords: place of origin, new
location, and identity. A diaspora minority community’s
heritage is formed by the similarities in their place of
origin, allowing them to negotiate with the dominant group
in a new location (Hendawan & Design, 2007). Foreigners'
negotiations with the majority are carried out by building a
global economic network that have a common origin.
Consequently, their networking gets stronger to protect
diaspora identity when dealing with a country’s dominant
community (Gevorkyan, 2021).
An example is the Chinese diaspora in Indonesia,
they develop a sense of identity related to their own
country, China, and created an economic network. The
network serves as a bargaining tool with the majority,
leading to the emergence of Chinese-Indonesian hybrid
culture (Hendrawan & Design, 2007). This networking
concept is generally applicable to other migrants
worldwide, and it helps to strengthen the economy in the
diaspora’s place of origin and residency (Gevorkyan,
2021).
According to the definitions of diaspora, it is a group
of citizens who migrate to a new location while
maintaining their cultural identity and place of origin. This
shared heritage and identity foster the economic networks,
allowing them to negotiate with the majority in their new
home. This networking has shown to be effective in
establishing a global financial structure based on a common
origin and culture.
47
In this instance, tourism marketing is established and

frequently done through the expatriate in countries where
they originated. For example, Jews (Israel) and the Indian
promote their tourism to its citizens through their
respective diaspora agencies. Some have even established a
travel service to transport Indian diasporas back to their
homeland (Chhabra, 2013).
The diaspora has a close bond with its homeland,
specifically the Indian diasporas, who always have the
desire to return to their motherland (Chhabra, 2013).
African diasporas also wish to visit their ancestral lands
(Araujo, 2010). Their strong ties make them the ideal
candidates to promote tourism. This promotion is being
executed for the diaspora’s sake and its friendship.
Marketing mix comprises of Product, Place, Pricing
and Promotion which is an important component. A
product that already has a place and a price are successfully
marketed when it is adequately promoted to consumers.
Therefore, there are four P’s in the concept: Product, Place,
Price, and Promotion. Morrison (Seaton & Bennett, 1996)
added packaging, programming, people, and partnership to
the list and further prioritize the last two components.
Promotional tourism marketing agents are people
who collaborate and cooperate with several commercial
firms, such as hotel chains, airlines, travel agents and other
organizations (Seaton & Bennett, 1996). The diaspora
relationship is also a collaboration that is beginning to be
considered in tourism marketing circles. The diaspora has a
significant influence on economic networking (Gevorkyan,
2021), thereby exhibiting an essential role as a promotional
agent in tourism marketing. Therefore, a promotion agency
is characterized as an agents who collaborates and
cooperate together to promote a product. Hotel chains,
travel services, and other travel firms all have accessible
48
promotional networks. In this situation, they relate with

people and partners who have genuine feelings towards
tourism.
Diasporas are the dispersion of a race to other parts
of the world, and they are associated to the loss of a home
(dislocation) and the acquisition of a new place
(relocation). Homelessness, a new location, shared
memories, a connection to the homeland, and the potential
of returning arises from these two aspects. Victims,
laborers, colonial, and traders are all types of diasporas
(Lev Ari & Mittelberg, 2008). It also has a diversified
history that includes slavery, refugee, and job seekers. The
African diasporas in the Caribbean, America, and England
are all connected to the colonial period’s history of slavery
(Hall, 2021).
The diasporas develop their cultural identities to
maintain a relationship with their homeland. African, for
example, develops an ethnic heritage based on their
ancestral’s past (Araujo, 2010). The Hindu-Indian in
California have a cultural identity that is linked to their
homelands (Mazumdar & Mazumdar, 2009). Therefore,
diasporas are the migration of the people to a new location
in a foreign country while maintaining a cultural identity
tied to their hometown.
The diasporas’ ability to exist is dependent on their
relationship with their birthplace. This connection includes
the desire to return to their homelands, therefore, the
diasporas have been a target for tourist promotion in their
home nations. Israel, for example, is the motherland of the
Jewish people, making Jews across the world the focus of
tourist marketing to their country (Lev Ari & Mittelberg,
2008). The African diasporas have also been the target of
tourism promotion in Benin and Senegal based on slavery’s
history. These two countries are becoming tourist sites for
49
African diaspora slave trade heritages (Araujo, 2010).

Ukraine and Vietnam also promote tourism in their
diasporas (Corsale & Vuytsyk, 2016).
Previous studies showed that diasporas are good
marketing targets for tourism (Araujo, 2010; Lev Ari &
Mittelberg, 2008). A study was conducted to develop a
tourist promotion agent (Djuwita, 2020), where the West
Java diasporas in Malaysia have not become a Bandung
tourism marketing agent. The West Java diasporas do not
wish to promote Bandung as a tourism site to potential
visitors. According to Taylor & Newland (2010), Vietnam
leveraged its diasporas to entice inbound tourists by
persuading 10 French citizens to visit. Based on a World
Bank research, the Vietnamese diasporas promoted their
friends to travel to their homeland.
The Indian diasporas in the United States act as
marketing agents for Indian tourism, providing tours and
acting as travel consultants to their citizens. They have also
effectively enticed tourists and other individuals to visit
their homeland for a long time, around three weeks
(Chhabra, 2013).
There have been studies on the Indonesian diasporas
and tourist promotion (Narottama et al., 2017), where they
actively promote tourism in France, which analyzes the
activities of the Indonesian in Belgium and Germany.
However, it has not expressly impacted the Balinese as a
tourism marketing agent, which is a new challenge. The
existence of the Indonesian diasporas in general is not
addressed by research on the West Java diasporas who do
not wish to promote Bandung tourism. The Balinese has a
distinct personality since it is more familiar with the tourist
industry than the West Java diaspora, which is mostly made
up of people who work in non-tourism sector. Due to this
50
difference, this study is unique in that it focuses on the

function of the Balinese as tourist promoters.
Methods
This study showed the Balinese diaspora’s potentials
as a marketing agent, and their capabilities as tourist
marketers are shown by the activities, such as ceremonies
and performances, in the country where they reside. This
research is based on an in-depth qualitative analysis
conducted in 2021 following the initial visit to the
diasporas in the Netherlands in 2014. Subsequently,
literature review, observations through the actions of
diasporas on Facebook, and interviews through zoom
meetings were all used to obtain data. Diaspora theory aims
to explain the behavior of Balinese diasporas in terms of
identity and interactions with their homelands (Araujo,
2010; Lev Ari & Mittelberg, 2008). According to the
tourist promotional mix which stated that promotion is
more effective when using various existing media (Seaton,
1996). These two theories explain the connections between
identity formation and promotional media to express pride,
and propagate Bali tourism.
Results
Slave trade has fueled the growth of Balinese
diasporas from the 17th century. These Balinese slaves
were purchased by traders in Batavia-Dutch Indies, to labor
for their lords. The females were noted for their beauty and
employed to do house chores. The male slaves were also
honest and strong, and hired in their masters’ homes (Pardi,
2018). Every year, roughly 1,000 Balinese slaves were
trafficked for employment in Batavia, Africa, and the
Pacific Ocean region in the 17th and 18th centuries AD. In
51
1830, a Dutch contract called for the acquisition of 1,000

Balinese male slaves for 20 dollars each (Pardi, 2018).
This history of slavery indicates that the Balinese
diasporas have expanded around the world since the 17th
century AD, yet their existence has gone unnoticed.
Heritages such as Kampung Bali (Bali Village) shows
evidence of the Balinese diasporas in Jakarta, however,
they no longer identify as Balinese. They have also
developed the Betawi people’s identity by avoiding the
Balinese cultures. Therefore, victims of slavery cannot be
referred to as Balinese diasporas since they lack nationality
and are disconnected from their homelands (Araujo, 2010).
The Balinese diasporas only developed their identity
after Bali began growing tourism in the 1980s. Tourism has
created a distinct brand with various attributes that are
gaining popularity as a tourist attraction. Therefore, the
Balinese diasporas are excited to display their cultural
identity, which enhance access to their homelands and
helps to strengthen ties.
The Balinese diaspora in the Netherlands and its
environs coordinates various activities with locals by
organizing a Banjar Bali (Bali group). This banjar actively
supports holidays such as Galungan, Kuningan, Nyepi and
others. They also participate in piodalan (a regular
festivals) at two temples (Hindu shrines) in Belgium and
Germany near the Netherlands. A temple in Belgium
named Pura Agung Santhi Bhuwana stands in Pairi Daiza
Park, Brugelette, Belgium. The Sangga Bhuwana in
Hamburg and the Tri Hita Karana Temples in Berlin are
Germany’s second and third temples, respectively.
The Balinese diasporas in the Netherlands perform
rituals for the temples of Pura Agung Santhi Bhuwana in
Belgium and Pura Sangga Bhuwana in Hamburg, Germany
due to their proximity to the location. Meanwhile, Berlin’s
52
temples are distant from the Netherlands. Piodalan at Pura

Agung Santhi Bhuwana takes place on Saraswati day,
while piodalan at Sangga Bhuwana Temple falls on
Kuningan holiday.
Dewi Van Harten (50 years) from Karangasem, who
has resided in the Netherlands since 2000, is the first case
of research. She worked in the tourism sector in Kuta, Bali,
before arriving the Netherlands. After that, she relocated to
the Netherlands to work in the Dutch aviation office. The
acquired experience when working in the tourism sector
enabled her to get a career in the Netherlands, and finally
got married to a Dutchwoman.
She did not become a Dutchman because of her
marriage, rather she still believes she is Balinese. she prays
in the manner of the Balinese in the Netherlands. She has a
Balinese altar in the room and confesses that holy days,
such as those in Bali. Therefore, despite marrying a
Dutchman, she still acts as Balinese on a regular basis.
Saya selalu berkunjung ke Bali setiap waktu ada

kesempatan. Pada kunjungan tersebut, saya selalu
melakukan persembahyangan ke berbagai tempat
leluhur. Saya sangat mencintai Bali. Suami saya pun
saya sering ajak untuk berkunjung ke Bali (Dewi Van
Harten, Wawancara 15 Mei 2021).
I always visit Bali whenever I have the opportunity,

and during this period, I always pray at various
ancestral places. I love Bali and often invite my
husband for visitation (Dewi Van Harten, Interview
15 May 2021).
In 2001, Dewi Van Harten acknowledged engaging

in activities of the Balinese, which include religious
53
celebration and participating in piodalan at nearby temples

(Belgium and Germany). The celebration of these festival
is an opportunity for the diasporas in the Netherlands to
socialize. Therefore, she believes that the majority of the
diasporas attend the sacred and holy event to interact with
one another.
Itu secara kontinu kita lakukan setiap enam bulan

sekali. Waktu nika hanya lima KK (Kepala
Keluarga). Kita juga nyewa gedungnya di
Amsterdam. Kita paling, ane ken kaden kaja anggon
patokan Besakih keto lah istilahne. Kemudin, kita
ambil kompas. Waktu nika, masih Pak Purwa. Dia
yang mendirikan perkumpulan anak-anak Hindu
(Dewi Van Harten, Wawancara 15 Mei 2021).
We continuously do that every six months. When

only five Head of the Family. We also rent the
building in Amsterdam. When was still Mr. Purwa.
He founded the Hindu children's association (Dewi
Van Harten, Interview May, 15, 2021).
These celebrations are tailored to the needs of the

Netherlands. Galungan and Kuningan festival, for instance,
are celebrated on Sunday (the day after Kuningan which
falls on Saturday). The Piodalan was also made on
Saturday, allowing the Balinese diaspora to attend in
greater numbers. Saturdays and Sundays are usually
holidays for workers in the Netherlands, therefore, those
days were selected to carry out their activities.
According to Dewi, Balinese diasporas frequently
visit the temple on other holidays, such as Tumpek Wariga,
which falls on Saturday. Furthermore, they plan a visit to
one of the temples with their neighbors, despite the fact
54
that the dates of these festivities vary depending on the

season. In winters, they are unable to celebrate holidays in
the temple due to the extreme cold and get special
permission to access the altar.
Di sini tergantung musim. Jika jatuhnya musim

winter, kita tidak ke pura. Karena di pura hanya
dibuka bulan April sampai bulan Oktober. Di
manapun ada hari raya pas hari itu, dibebaskan kita
ke sana. Tapi, harus melapor terlebih dahulu. Tapi,
Desember sampai Januari itu kan tutup, jadinya kita
tidak bisa ke sana. Jika mau, harus minta izin juga.
Di samping itu di sana dingin, dan tidak ada yang
mengantar ke pura (Dewi, Wawancara 21 Mei 2021).
Here it depends on the season. There is no visit to the

temple during winter falls because it is only open
from April to October. Whenever there are holidays,
temple visits can be arranged by reporting in
advance. For example, the temple is closed from
December to January, but permission can be
obtained to use it (Dewi, Interview, May 21, 2021).
Dewi stated that Balinese diasporas also celebrated

Galungan and Kuningan on the day after the Kuningan
holiday (Sunday). This holiday (Sunday) does not interfere
with Balinese activities, and the celebration is in
Amsterdam, Netherlands, where a room is rented. The
Indonesian embassy in the Netherlands sometimes provides
a room in the embassy office when there is no event.
Dari sana maunya kita mendirikan pura, khususnya

dalam bentuk padmasana agar saat galungan dan
reraian lain kita bisa kumpul disana. Faktor sulitnya
55
itu adalah hari. Di hari raya galungan yang jatuhnya

rabu nika, kita memang sulit sekali untuk bisa libur.
Jadi, hari galungan itu diambil manis kuningan,
karena saat itu hari Sabtu. Sehingga, dobel jadinya
merayakan galungan sama kuningan. Setiap enam
bulan sekali kita rayakan kayak gitu (Dewi Van
Harten, Wawancara, 21 Mei 2021).
From there, we want to build a temple, especially in

the form of padmasana so that during Galungan and
other gatherings we can gather there. The difficulty
factor is the day. On Galungan Day which falls on
Wednesday, it is very difficult for us to be able to
take a day off. So, the day of the Galungan was
taken, because it was Saturday. So, the double will
celebrate galungan with brass. We celebrate once
every six months like that (Dewi Van Harten,
Interview, May, 21st, 2021).
Ni Made Citrayanthi (30 years) from Ubud, Bali, is

the second case. Ubud is a well-known tourist attraction on
the island of Bali. Ni Made Citrayanthi is familiar with
international travellers since he was a toddler. He
acknowledged that he was interested in learning their
culture, and was set on studying in the Netherlands. He
conducted a survey while mingling with Indigenes in order
to understand the culture of European society in general.
He moved to Leiden, Netherland, in 2008 to pursue
his education at Leiden University, and to learn about other
cultures, such as the Dutch ethnic. For three years he did
not encounter any Balinese in the Netherlands. He then
became a social media (Facebook) follower and discovered
the Balinese after being a foreigner for three years.
56
Kalau dari segi teman, tidak. Sebab, tahun pertama

dan kedua tidak ada teman. Pokoknya siapapun yang
bisa menerima saya, bahwa saya sembahyang, saya
ada ngaturin sesajen, dan mereka sangat bisa sekali
untuk menerima. Jadi semua sahabat-sahabat saya
sekarang yang saya ajak bergaul tahu dan bisa
menerima bahkan bisa diajak curhat tentang Bali.
Mereka merasa tidak aneh dan mereka mengerti.
Tiyang (saya) bersyukur sekali, meskipun mereka
bukan orang Bali tapi tetap bisa menerima
(Citrayanthi, Wawancara 21 Juni 2021).
In terms of friends, no. Because, the first and second

years there were no friends. Anyway, anyone who
can accept me, that I pray, I have an offering, and
they are very accepting. So all my friends now that I
hang out with know and can accept and can even be
invited to talk about Bali. They don't feel weird and
they understand. Tiyang (I am) very grateful, even
though they are not Balinese but they can still accept
it (Citrayanthi, Interview June, 21st,, 2021).
She participated in various diaspora activities which

was important during that period. In 2018, she married a
Dutch-Indian woman which made her preoccupied with
family activities. Therefore, she acknowledged that she
only engaged in important activities to alleviate
homesickness in Bali.
Ni Made Citrayanthi identity as a Balinese was not
jeopardized by his marriage and continued to engage in
various religious activities. He brought the Dewi Saraswati
statue to the Netherlands and worships all the time. He is
currently a teacher in a secondary school in the Netherlands
but had to leave for a year to take care of his children.
57
Tyang (saya) masih pengen menjelma di Bali. Tapi

saya pengen tetap seperti saya yang sekarang. Bukan
orang yang menyerah. Terkadang saya merasa lebih
religius dengan orang lain yang merasa dirinya
religious (Citrayanthi, Wawancara 21 Juni 2021).
Tyang (I) wanted to stay in Bali and reside there, but

sometimes feels more religious than others
(Citrayanthi, Interview 21 June 2021).
After three years of living in Leiden, Citrayanthi

attended the Galungan and Kuningan festival in 2011. The
celebrations was publicized on Facebook group organized
by Balinese in the Netherlands. They promoted the events
to the Balinese diasporas in Europe. Guests from Europe
were invited to experience the culture of Bali in the
Netherlands. Therefore, Citrayanthi attended the Galungan
and Kuningan celebrations with her friends from the
Netherlands.
Kemudian tahun 2011 waktu itu tyang (saya) merasa

kangen, ada asep (asap), ritual, aduh bingung. Cari-
cari tyang (saya) di Facebook, barulah saya tau ada
Banjar Suka-duka Belanda. Kebetulan mereka mau
rayain Galungan, ke sanalah tyang (saya) sama teman
Belanda yang kebetulan sebelumnya sudah pernah ke
Bali sama tyang (saya). Jadi sahabat tyang (saya) itu
pernah ke Bali, jadinya tahulah dia tentang
bagaimana di rumah. Sama dia, tyang (saya) ke acara
di KBRI (Citrayanthi, Wawancara 21 Juni 2021).
Furthermore, in 2011, Tyang (I) felt nostalgic, as

there was asep (smoke), rituals, and ouch expression.
58
While Tyang (I) look for on Facebook, I found a

Dutch Suka-duka Banjar. Incidentally, they wanted
to celebrate Galungan, where Tyang (I) and a Dutch
friend happened to have previously been to Bali.
Therefore, Tyang's (my) best friend had been to Bali,
and knew what it was like at home. Therefore, Tyang
(I) went to an event at the Indonesian Embassy
(Citrayanthi, Interview June 21, 2021).
Dewi also expressed that she attended the event with

her spouse. The Galungan and Kuningan celebrations were
announced on Facebook by the group of Balinese to attract
the attention of diasporas friends in the Netherlands.
Therefore, this is a Bali promotion from friends to their
visitors.
According to Dewi, the temple at Belgium, also
attracts local (European) residents. Piodalan at this altar is
observed on Saraswati day (according to the Balinese
calendar), which falls on Saturday. Many people visited the
park that day since it featured sacred buildings from several
ethnic groups. A Sikh shrine, similar to the golden temple
of the Sikhs in India, is located next to the temple.
Darimanapun orang Bali, kalau sudah melapor

dengan dia pas hari-hari tertentu, semisal galungan
jatuh pada Juni atau Juli, jadi dia sudah membuat
prosedur yang dipergunakan untuk reklame dan
menjadi media promosi Hindu (Bali). Kita diberikan
pemakaian, sedangkan pemeliharaan dia. Berapapun
kita memerlukan pengeluaran, dia yang membiayai
(Dewi Van Harten, Wawancara 15 Mei 2021).
Regardless of the Balinese location, Dewi always

makes provision for the trip to galungan, and create
59
billboards for publicity, which enables her become a

live media for Hindu (Bali) promotions. She also
makes provision for finance and pays all bills (Dewi
Van Harten, Interview 15 May 2021).
Dewi stated that the piodalan features Bali traditional

music (gong) and dances that attract visitors to the park.
The Balinese diasporas perform this gamelan (music) and
dance in Europe. The Balinese play this traditional music
since it is available in varous places in the Netherlands,
such as at the Indonesian Embassy (KBRI). Therefore, they
can practice and prepare for their performance at the
Indonesian Embassy.
Some non-Balinese visitors photographed the
piodalan to make memories, while the diasporas took
pictures and shared on Facebook. These pioneering
photographs and short videos are disseminated on
Facebook, other social media platforms.
Pengunjung-pengunjung di sana sudah tahu tentang

jadwal-jadwal pementasan di sini. Ketika pementasan
berlangsung, banyak yang melihat ke sana. Itu
berlangsung hingga jam sepuluh malam dalam satu
hari (Dewi Van Harten, Wawancara 15 Mei 2021).
Visitors are already aware of the scheduled

performance. Many spectators gazed in the direction
of the performance when it took place. It lasted until
10 p.m. in one day (Dewi Van Harten, Interview 15
May 2021).
60
Source: Dewi (2021)

Figure 1: Galungan and Kuningan Celebrations seen with
Europeans
Source: Suryantini (2021)

Figure 2: Balinese dance at the Agung Santhi Bhuwana
Temple, Belgium
61
Source: Sutarya (2021)

Figure 3: Spread of Activities in Pairi Daize through
Facebook
People from the Netherlands, Belgium, and

neighboring territories are always present at Galungan-
Kuningan and piodalan celebrations. Park visitors observed
that the Balinese diasporas performed a variety of dances at
the piodalan. Therefore, this is a voluntarily performed
promotion by the Balinese diaspora, and in this piodalan
context, Europeans also ask various questions. Dewi, for
example, acknowledged that she was frequently asked
questions about Bali and always tried to answer them.
Satu hari full sampai malam kalau hari raya

saraswati, sengaja dibuka sampai malam. Seluruh
krama Bali dari pelosok Eropa yang telah diberikan
masuk secara gratis, maka kita sebagai orang Bali
harus siap memberikan semacam pementasan.
62
Sehingga, pengunjung-pengunjung di sana sudah

tahu tentang jadwal-jadwal pementasan di sini.
Ketika pementasan berlangsung, banyak yang
melihat ke sana. Itu berlangsung hingga jam sepuluh
malam dalam satu hari. Kalau hari-hari biasa seperti
tumpek landep, tumpek wariga, sampai jam enam
kita dikasi mengisi acara (Dewi, Wawancara 21 Mei
2021).
Saraswati Day is celebrated by keeping the temple

open until the evening, and free access was granted
to all Balinese from remote Europe. Visitors were
already aware of the various performances to be
staged as scheduled. Several people were happy and
excited with the presentations which lasted until 10
p.m. in one day. Visitors fill the event on normal
days, such as tumpek landep, and tumpek wariga,
until six p.m. (Dewi, Interview, May 21, 2021).
The Balinese diasporas appearance at the piodalan is

a scheduled performance at the Pairi Daiza Park, which
have also been announced in advance. The tumpek
celebration, for example, lasted until 6.00 p.m., while the
piodalan celebration continued until evening (10.00 p.m.),
and the visitors learn about numerous aspects of their
culture.
Discussion
These suggested that the Balinese diasporas help
promote their tourism. Identity and relationships with the
homelands are built and established based on the non-
native theory (Araujo, 2010; Lev Ari & Mittelberg, 2008).
Therefore, the diasporas’ potential as a tourist promoters is
the development of Balinese heritage.
63
The promotional mix theory (Seaton & Bennett,

1996) stated that publicity should be carried out through
various media platforms. Balinese diasporas played mixed
advertisement through social media and event schedules at
the Pairi Daize Park, in Belgium. The tourism was
promoted by inviting friends to participate in the religious
celebrations. Therefore, the activities to improve tourism
includes inviting friends, planning Balinese cultural events,
and disseminating informations about the events through
social media.
The activeness of the Balinese diasporas in the
Netherlands and Belgium showed that Balinese culture is
actively promoted. Their behaviors are different from the
West Java diasporas, who are not actively promoting
Bandung as a tourism destinations (Djuwita, 2020). Unlike
the Indian diasporas, the Balinese visitors have not
establish travel agency to lure tourists (Chhabra, 2013).
This was evident in the action of Citrayanthi, who on
several occasions invited her friends to Bali.
The behavior of the Balinese diasporas demonstrates
pride in their cultural identity and ties with their homelands
(Bali). This is exemplified by cultural attractions that
introduce Bali to the European Community, and indirectly
promoting its tourism. The Balinese diasporas activities
have not been properly considered as a means of promotion
of tourism in Europe. These activities have not been
supported by the Indonesian government for promoting
tourism in Bali (Indonesia).
The Indonesian government (Bali) still prefers to
publicity through the internet, hotel chains, travel agencies,
administrative offices, and international exhibitions. The
Indonesian embassy occasionally invite dancers and
musicians from Bali to teach the emigrants their dancing
64
steps and percussion. The choreographer returns quickly,

and therefore, most do the exercises on their own.
Dewi Van Harten stated that there are various
training facilities in the Netherlands. It is possible to
complete the training at the Indonesian Embassy and the
Volkunde Museum, Leiden, which also has gamelan.
Therefore, the exercises should not be limited to a
particular site but in various places. At various festivals in
the Netherlands, they are frequently invited, which serves
as a free promotion for Bali tourism.
Kita di sini juga ada special gambelan. Untuk

Gambelan kita ada yang bisa dipinjam. Pertama,
yang ada di Laiden, kemudian di Amsterdam, di
KBRI, sekarang ada juga di Amsterdam miliknya
Marks. Marks itu, nama dan KTP saja yang Kristen,
tapi orangnya sudah seperti Bali. Dia tahu sesajen
dan hal lainnya tentang Bali (Dewi Van Harten,
Wawancara 21 Mei 2021)
We also have special gamelan here. For gamelan we

have something that can be borrowed. First, in
Laiden, then in Amsterdam, at the Indonesian
Embassy, now there is also Marks's in Amsterdam.
Marks, only the name and ID card are Christian, but
the person is like Balinese. He knows Balinese
offerings and other things about Bali (Dewi Van
Harten, Interview May, 21st, 2021).
Conclusion
The Balinese diasporas are proud of their identity,
which they maintained through the Banjar Bali
organization and cultural events in other countries, that was
initiated by potential agents of tourism attraction. This
65
capability is achieved through cultural activities of the

Balinese visitors, such as the piodalan held at Pura Agung
Sangga Bhuwana, Belgium, which is a promotional event
for Bali tourism. They also presented other cultural
attractions, such as dances at the piodalan, a place where
visitors ask questions about Bali.
This piodalan (ceremony) and art performance is
scheduled at Pura Agung Sangga Bhuwana. Those become
a media for promoting tourism in Bali. This performance is
also shared on social media so that their network of friends
in Europe can access them. During performances,
Europeans often ask questions about Bali. Therefore, the
Balinese diaspora has the potential to become an
ambassador for tourism promotion in Bali.
Therefore, the Balinese diasporas have become
tourism agents by inviting friends to cultural events,
performing Balinese dances, and providing information at
the piodalan and Pairi Daize Park, Belgium. They have
also evolved into self-sustaining tourist promoter, which
further publicize their homeland as a tourist attraction
centre. However, the Indonesian government has not taken
advantage of these events to promote tourism by supporting
more substancial activities.
Acknowledgment : This research has been supported by

the research and social services (Lembaga Penelitian
dan Pengabdian Masyarakat) Universitas Hindu Negeri
I Gusti Bagus Sugriwa Denpasar.
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Conflicts of Interest: The authors declare no conflict of

interest.
70
INTEGRATED MARKETING
COMMUNICATIONS PENGLIPURAN
TOURISM VILLAGE AS A TOURISM
DESTINATION IN BANGLI REGENCY
Ulio1
Anggara Putu Dharma Putra 2
Dewa Ayu Anandita Menuh Mahaswari3
Ida Ayu Made Galih Wulandari4
I Gusti Bagus Sugriwa State Hindu University1,2

ulio.sm@uhnsugriwa.ac.id1
Abstract
Penglipuran tourism village is one of the traditional
villages of Bangli Regency, Bali Province. This village is
famous as one of Bali's tourist village destinations because
its people still run and preserve traditional Balinese culture
in everyday life. Building architecture and land processing
still follow the concept of Tri Hita Karana, the Balinese
philosophy of the relationship between God, humans, and
the environment, they succeeded in building tourism that
benefits all of their people without losing the culture and
traditions of the traditional village. Penglipuran Tourism
Village is one of the popular tourist destinations both
Indonesian domestic and foreign tourism, apart from the
award as a Tourism Village in the Top 100 Sustainable
Destinations in the World 2019 won the award for the title
of the cleanest village in the world version of the
International Bombastic (Magazine Bombastic) issue in
2016.
The research findings include: The reason for the existence
of Penglipuran Village as a tourist village is one of the Bali
Aga Villages that has uniqueness both in terms of physical,
ecological, socio-cultural life, and tradition. This
71
uniqueness is a potential that is developed as a tourist

attraction. Tourism development in Penglipuran Village is
carried out by prioritizing the participation of traditional
villages and applying the concept of tourism development
policies with a populist dimension. Integrated Marketing
Communications used include Direct Marketing, Sales
Promotion, Public Relations, Advertising, Sponsorship,
and Personal Selling. Furthermore, Communication
Implications of integrated marketing communication of
Penglipuran tourism village, namely: Implications of
Cognitive Effects, Implications of Affective Effects, and
Implications of Conative Effects,
Keywords: Integrated Marketing Communications,
Penglipuran Tourism Village.
INTRODUCTION
The island of Bali or known as the Island of the Gods is a
paradise of tourism destinations in Indonesia that are
known internationally. Bali tourism is one of the tourist
destinations that is no doubt by foreign tourists and
domestic tourists. Bali tourism has become a world famous
tourist destination throughout the country. One of Bali's
popular tourist destinations that become tourist
destinations is the Tourism Village.
Penglipuran tourism village is one of the traditional
villages located in Bangli Regency, Bali Province. This
village is famous as one of Bali's tourist destinations
because its people still run and preserve traditional
Balinese culture in everyday life. Building architecture and
land processing still follow the concept of Tri Hita
Karana, the philosophy of Balinese people regarding the
balance of relationships between God, humans, and the
environment, they have succeeded in building tourism that
benefits all people without losing the culture and traditions
of the traditional village. In 1995, Penglipuran Tourism
72
Village also received the Kalpataru award from the

Indonesian government for its efforts to protect Bamboo
Forest in the local ecosystem of Penglipuran tourism
village community. Penglipuran Tourism Village is one of
the popular tourist destinations both Indonesian domestic
and foreign tourism, apart from the award as a Tourism
Village in the Top 100 Sustainable Destinations in the
World 2019 and in 2016 Penglipuran tourism village won
the title award as the cleanest village in the world version
of the Bombastic problem (source:
www.goodnewsfromindonesia.id)
Penglipuran Village can be one of the tourist destinations

This cannot be separated from the role of the management
of Penglipuran tourism village managers related to the
integrated marketing communication strategy or integrated
marketing communications applied. Integrated marketing
communication is a strategy in the business world
regarding how to communicate the same message on all
marketing channels. The goal to be achieved by an
integrated marketing communication strategy is to
influence the general audience with its promotional
elements to the level of cognition, affection, and conation.
Integrated marketing communication is becoming one of
the concepts that is increasingly accepted in the world of
marketing and integrated marketing communication
activities or integrated marketing communicantions in this
modern era have developed can be done in various media
both offline and online. So in this paper will analyze and
describe the role of integrated marketing communications
in making Penglipuran Village as one of the tourist
destinations that should be developed as an international
tourist destination in Bangli Regency.
73
METHODS
The research method used is qualitative research method.
To achieve the research objectives, relevant and adequate
data are needed. Researchers as key instruments and
informant determination techniques use purposive
sampling models while data collection techniques use
observation, interviews, documentation and literature
studies. In this study to provide an overview and
description of the object studied, the type of research is
very important in the preparation of scientific papers,
aiming to limit a predetermined study. The type of
research carried out is qualitative research, meaning that it
does not use numbers in its presentation and analysis, but
prioritizes descriptive and inductive analysis, that is,
describing the object of research as it is with generalization
techniques starting from specific assumptions into a
conclusion that is considered to represent some of the
opinions that have been expressed.
The location of this study is Penglipuran Tourism Village,
Bangli Regency, Bali Province. The location was chosen
considering that Penglipuran Tourism Village is the only
Tourism Village in Bali as a tourist destination for both
domestic and international tourists and this research was
conducted for 4 months.

A. The Reason for the Existence of Penglipuran Village
as a Tourism Village Destination
Regarding the development of regional potential, the
Bangli Regency Government issued a Decree of the Head
Regent of Bangli Level II Number 115 of 1993 concerning
the determination of tourist objects in Bangli Regency, and
one of the villages designated as a tourist attraction is
Penglipuran Traditional Village. Penglipuran Village is one
of Bali Aga Villages located in Kubu Village, Bangli
74
District, Bangli Regency, Bali Province. As Bali Aga

Village, Penglipuran Village is unique in terms of physical,
ecological, socio-cultural life, and tradition. These
uniqueness are potentials developed as tourist attractions.
Tourism development in Penglipuran Village is
carried out by prioritizing the participation of traditional
villages. The people-minded development discourse is a
reaction to the conglomerate development policy that has
been more in favor of capital owners who are not members
of the local community. People-minded development
prioritizes improving the people's economy and
empowering the community. The development of
indigenous village-based tourism includes tourist
attractions in Penglipuran Village, the form of traditional
village-based tourism development, and the role of
indigenous villages in tourism development in Penglipuran
Village. First, the tourist attraction in Penglipuran Village
consists of natural tourism attractions in the form of timber
forests and bamboo forests where the existence of timber
forests and bamboo forests can provide cool and fresh rural
air. Cultural tourism attractions include village spatial
patterns with distinctive architecture, hero monuments, and
community life with unique customs such as the
prohibition for people to polygamy.
1. Synergy of Customary Village Functions in
managing Penglipuran Traditional Village
Penglipuran Tourism Village is one form of
tourism sector development by the Bangli Regency
Government where tourism is considered a mainstay sector
that is expected to be able to promote economic activities
and other sectors, so as to increase employment. Business
opportunities, community income, regional and state
income and increasing foreign exchange receipts.
Similarly, the management of Penglipuran Traditional
Village as a tourism village must certainly involve all
75
parties, both from the prajuru adat (traditional village

administrators) and all Penglipuran traditional village
communities so that the role of the traditional village in
managing Penglipuran Tourism Village is very necessary.
The role of traditional villages in tourism activities
includes three aspects that must be improved such as,
planning, operations and supervision where these three
aspects use Tri Hita Karana as a foundation which
includes Parhyangan, Pawongan, Palemahan.
Penglipuran Tourism Village as a community-
based tourist attraction will certainly maximize the
role of local people to participate in all activities made
by Penglipuran village. The role of the community is
in terms of village governance, tourism management
and management of village wealth. Local
communities also serve as supervisors and inputs to
village government. Local communities also serve as
supervisors and inputs to village government.
Penglipuran tourism manager is an agency
under the auspices of a traditional village whose duty
is to manage tourism in Penglipuran Tourism Village.
This Penglipuran tourism manager was formed in
2012 on the basis of tourism that requires
professionals to manage the development of
Penglipuran village tourism. In addition, Penglipuran
tourism management was formed because the duties
and authorities of traditional villages as owners of
tourism assets have very complex duties and
authorities so that it is necessary to form an
independent and competent management body so that
the people of Penglipuran village get positive benefits
due to this tourism activity (Libhi, Mahagangga, 2016,
131). This tourism manager is also an extension of
76
traditional villages in tourism activities in Penglipuran

so that every activity carried out by this tourism
manager must get approval from traditional villages.
Evaluation of tourism activities in Penglipuran village
is carried out by the Penglipuran Tourism Manager
every month and the results will be reported at the
customary village consultative forum as a form of
management accountability to the customary village.
The synergy of the internal functions of
Penglipuran Traditional Village in managing
Penglipuran Tourism Village can be seen from the
establishment of the Panglipuran Tourism Village
Management Agency which assists Indigenous
Villages to manage Penglipuran Tourism Village.
Traditional villages cannot manage tourism in
Penglipuran themselves, thus giving full authority to
Penglipuran tourism managers. In carrying out its
duties and authorities, Penglipuran tourism managers
carry it out independently and independently without
any intervention from outside parties. Every activity
carried out or planned by Penglipuran tourism
management must be known to be approved by the
traditional village and then conveyed by Bendesa adat
to all residents of Penglipuran village.
2. Management Strategies to increase Tourist attraction

Strategy is a series of fundamental decisions and actions
made by top management and implemented by all levels of
an organization in order to achieve the goals of the
organization (Siagian, 2004). Management is a process that
starts from the process of planning, organizing,
supervising, driving until the process of realizing goals.
Management strategy is the direction of aiming to achieve
77
long-term goals that can meet community expectations

through the process of utilizing human resources which
includes management functions, such as: planning,
implementing, and supervising to achieve goals effectively
and efficiently in an effort to increase the interest of
tourists visiting Penglipuran Tourism Village.
Tourism village management strategy is the direction of
setting targets for tourism villages to achieve long-term
goals that can meet community expectations through the
process of utilizing human resources which includes
management functions, such as: planning, implementation,
and supervision to achieve goals effectively and
efficiently. In an effort to realize this, the right strategy is
needed to realize an increasingly developed and growing
Penglipuran tourism village. Things that support
Penglipuran Tourism Village to become a tourist
destination that is in demand by tourists are unique
building structures, natural conditions and environments
that are still beautiful, is one of the cleanest villages in the
world, Balinese customs and culture that are still thick and
sustainable have achievements as the best Tourism Village
in Indonesia and the hospitality of the Penglipuran Village
Community.
B. Integrated Marketing Communication Strategy of
Penglipuran Tourism Village
1. Direct Marketing
Direct Marketing is part of the tourism marketing
communications program. Direct marketing is able to
build close relationships between business people in the
tourism industry with tourists and prospective tourists as
target markets and allows the process of two-way
communications. Direct marketing is not just an activity to
send letters (direct mail) or just send a catalog of product
offers and tourism destinations. Direct marketing
encompasses a wide range of activities including data
78
management, telemarketing, and direct response

advertising using the various communication channels
present in integrated marketing communications.
In relation to integrated marketing
communications applied, namely Direct Marketing or
direct marketing that has been applied to Penglipuran
Tourism Village in carrying out promotional activities,
namely telemarketing through advertising offers via e-
mail and via direct telephone (sales call) to Travel Agents
who have collaborated with Penglipuran Tourism Village.
Based on an interview with Mr. I Wayan Budiarta who as
Bendesa Adat Penglipuran as well as the Operational
Coordinator of Penglipuran Tourism Village stated,
"We have cooperation with travel agents, we do
various communications with travel agents
related to tour activity packages in Penglipuran,
we usually make direct offers both via email and
via telephone to travel agents"
Based on the interview above, promotional
activities carried out in integrated marketing
communications implemented in Penglipuran Tourism
Village are making offers via email or direct telephone
(sales call) with the cooperation of travel agents which is a
form of direct marketing (direct marketing)) addressed to
prospective tourists, the same thing expressed by Mr.
Sugeng and his partner who is a tourist (visitor) from
Malang who through interviews mentioned that,
"I first came here in Penglipuran Tourism Village
through travel that offers tour packages in Penglipuran
Tourism Village, promotional activities are also carried
out by travel agents, namely forwarding all information
related to package offers in Penglipuran Village via
email."
79
Based on these interviews, we can understand that

promotional activities in integrated marketing
communications, namely through direct marketing to
travel agents to attract potential tourists, are very
influential regarding the selection of tourist destinations,
especially Penglipuran, this is because travel agents who
have collaborated with Penglipuran Tourism Village offer
popular tourist destination packages with different
nuances and very easy access to information.
Pictures 1. One of the offers of tour packages to

Penglipuran Village through a travel agent.
2. Sales Promotion
Sales promotion is one way that can be used by
business people in the tourism industry in increasing the
amount of consumption of tourism products and
increasing the number of tourist visits. Even today, many
business people in the tourism industry are in strategic
alliances to compile various tourism programs that are
tailored to the timing and momentum, so that the sales
promotion formulation applied at one time is not
necessarily the same at another time. These various
incentives are spread from cheap tour packages to
expensive tour packages. All of them are aimed according
to the intended segment of tourists. However, sales
promotion until now is considered as one of the tools in
80
integrated marketing communication which if

implemented will require very large costs so that not
necessarily all business people in the tourism industry are
able to implement. In addition to sales promotion, it is
also less effective in building a strong brand in the minds
of tourists as the main consumers of tourism products
(Widokarti, 2019: 146)
Integrated marketing communication through sales
promotion applied to Penglipuran Tourism Village to
increase tourist attraction, namely offering room packages
(homestay) and transportation services to tourists (visitors)
by offering packages. Based on an interview with I Wayan
Budiarta as Bendesa Adat Penglipuran as well as the
Operational Coordinator of Penglipuran Tourism Village
stated,
"Along with the development of tourism in Bali,
especially the attractiveness of Penglipuran Tourism
Village, seeing the need for residential places and
transportation services in Penglipuran Tourism
Village, we as managing to make residential places for
tourists who visit by offering overnight room packages
with various types of rooms and facilities"
Based on the information above that Penglipuran

Tourism Village is one of the tourism destinations in Bali
which is the main destination for both domestic and foreign
tourists, with a very large number of visitors so that the
need for a place to live is very much because visitors want
to enjoy the beauty of Penglipuran Tourism Village and
want to feel the atmosphere of how Penglipuran Tourism
Village is when staying at the Hotel.
81
Picture. 2. Direct promotion through a website managed by

Penglipuran Village
3. Public Relations
If business people in the tourism industry plan and
distribute information systematically in an effort to control
and manage the image and publicity they receive, then
business people in the tourism industry are making efforts
to build public relations. Public relations has a close
relationship with management, where public relations
functions to assist management in an effort to set a goal to
be achieved and to adapt to a changing environment.
Public relations activities in Penglipuran Tourism Village
are managed professionally in building an image by
collaborating with media that contain related to tourism,
especially tourist villages in Bali.
82
Picture. 3. Online media that contains about Penglipuran

Tourism Village
4. Advertising
Advertising is one of the special forms of
communication to fulfill the function of marketing. To be
able to carry out the function of tourism marketing
effectively, what must be done in the advertisement must
be more than just providing information for potential
tourists. Advertising must be able to persuade potential
tourists in large numbers to behave in such a way in
accordance with the marketing strategy set by business
people in the tourism industry. Ads must be able to direct
potential tourists to act immediately and be able to provide
confidence that their actions are able to meet the needs
and desires of potential tourists. Thus, advertising must be
able to influence the selection and decision of prospective
tourists (Widokarti, 2019: 196).
In relation to integrated marketing
communications applied in Penglipuran Tourism Village
where, in addition to direct marketing, sales promotion,
advertising has an important role in promotional activities
that greatly affect the large number of visitors in
Penglipuran Tourism Village, advertising activities carried
out in the management of Penglipuran Tourism Village
are through both print, electronic media and media Online.
Based on an interview with Mr. I Wayan Budiarta as
Bendesa Adat Penglipuran as well as the Operational
Coordinator of Penglipuran Tourism Village stated,
"One of the promotional activities that we often do is
by advertising Penglipuran Tourism Village that we
have done, namely through print media, such as
newspapers, magazines; electronic media such as on
television; online media such as on the Website,
Facebook, Instagram, etc."
83
Based on this information, integrated marketing

communications applied in Penglipuran Tourism Village
are by advertising through print, electronic media and
online media. Advertising is one indicator of integrated
marketing communication that has a very wide range of
target consumers so that it has a very large effect. This is
also the reason for some business people, especially in the
world of tourism industry where advertising is the most
widely adopted promotional activity by business people
including Penglipuran Tourism Village managers to
expand reach to consumers who aim to increase the
number of visitors in Penglipuran Tourism Village,
especially through online media such as social media You
Tube, Instagram and Facebook.
Picture. 4. One of the promotional advertisements for

Penglipuran Tourism Village through youtube media
5. Sponsorship
Sponsorship is one of the most popular marketing
activities in order to get closer between the company and
84
its consumers. Business people in the tourism industry

often take advantage of this activity in order to strengthen
their existence in the community, especially among
tourists. Sponsorship activities do require large costs, but
these costs can actually be sought and raised by
establishing strategic partnerships with stakeholders. For
example, these partnerships can be carried out through
sponsorship alliance activities involving various vendors
of business people in the tourism industry, such as hotels,
travel, and so on. Sponsorship activities can have an
emotional impact on tourists and potential tourists. This
emotional impact will in turn affect the attitudes and
behaviors of tourists and prospective tourists towards
business people in the tourism industry (Widokarti, 2019:
146).
Sponsorship is a popular marketing communication
tool used in marketing communications to communicate
with consumers. Sponsorship can be defined as a marketing
activity whereby the organization obtains the right to use
the company, product or brand name and logo with
contracts of monetary provision and other support to the
organization. Sponsorship is a unique marketing
communication tool because it provides a medium through
which companies can work closely with their targeted
consumers. By using sponsorship, companies can reach
their consumers and increase consumers' knowledge about
the company's own brand.
In relation to integrated marketing communications
implemented in Penglipuran Tourism Village, namely
sponsorship activities also have an important role in
establishing partnerships with stakeholders to maintain the
existence of Penglipuran Tourism Village . Based on an
interview with Mr. I Wayan Budiarta as Bendesa Adat
Penglipuran as well as the Operational Coordinator of
Penglipuran Tourism Village said,
85
"For sponsorship activities we hold an annual event,

namely Penglipuran Village Festival, where this event is
our collaboration with the Bangli Regency tourism
office, this event also received extraordinary support
from the provincial government in this case the Bali
Provincial Tourism Office to synergize in advancing the
tourist attraction of tourism villages in Bali, specifically
Penglipuran Tourism Village to develop International
Tourism Destinations in Bangli Regency."
Based on the information above, it states that with

promotional activities through sponsorship by organizing
major events every year such as the Penglipuran Village
Festival event by establishing strategic partnerships with
stakeholders, in this case both the District Tourism Office
and support from the Provincial Tourism Office to
maintain its existence as a popular Tourism Village on the
island of Bali which is the main destination for tourists
local and foreign tourists.
Picture. 5. Penglipuran Village Festival Event

(Sponsorship activities)
86
6. Personal Selling
Personal selling is one of the tools contained in the
integrated marketing communication mix, which is able to
connect business people in the tourism industry with
tourists and prospective tourists directly. This tool is
considered one of the effective tools because it is
implemented through face-to-face or direct marketing
activities. Through personal selling, prospective tourists
and tourists will obtain adequate information from business
people in the tourism industry through a fleet of
professional sales persons specifically assigned by business
people in the tourism industry. Through personal selling
activities, tourism product salesmen will be able to inform
various products of industry business people more openly,
clearly, accompanied by the ability to influence and
encourage prospective tourists and tourists to carry out
transaction activities immediately. Personal selling
provides opportunities for business people in the tourism
industry and their sales fleets to design more effective and
concrete marketing messages so that when communicated
with tourists and prospective tourists, they will get
adequate information (Widokarti, 2019: 240).
Relating to integrated marketing communications
implemented in Penglipuran Tourism Village, namely with
promotional activities through personal sales which is the
last indicator, after direct marketing, sales promotion,
advertising and sponsorship. Personal sales also have an
important role in promotional activities in Penglipuran
Tourism Village in addition to selling entrance tickets,
which can help influence and persuade tourists and
prospective tourists to consume products from Penglipuran
Tourism Village itself including handicrafts and original
drinks from Penglipuran.
87
Picture. 6. Individual Sales of Penglipuran Tourism

Village Ticketing
Based on the application of integrated marketing

communication in the development of Penglipuran Village
as one of the favorite tourist destinations in Bali Province,
the most widely used integrated marketing communication
strategies that have succeeded in attracting tourist visits
are direct sales, sales promotion, advertising and
sponsorship. The connection between Integrated
Marketing Communication and the loyalty of tourists
visiting Penglipuran Village is, if there is no effective and
efficient communication, tourists will not know the
existence of Penglipuran Village as a tourist destination
that is marketed to have advantages as a tourist destination
that can provide a natural and cultural atmosphere of the
Balinese people. Integrated Marketing Communication
which is known as integrated marketing communication
has an important role in maintaining tourist loyalty to the
intention and desire to always visit Penglipuran Village
every vacation to Bali. So the application of Integrated
Marketing Communication in developing Penglipuran
Village is to implement communication in a planned
manner and applied in various forms of marketing to
provide knowledge and reciprocity that has a major
88
influence on tourists carried out by Penglipuran Village

consistently in providing messages about the advantages
of Penglipuran Village as a tourist destination offered.
C. Implications of Integrated Marketing

Communication of Penglipuran Tourism Village
This integrated marketing communication strategy
certainly has implications for Penglipuran Tourism Village,
especially implications for the interest of prospective
tourists and tourists in visiting Penglipuran Village.
Intention is a plan or like someone will behave from
something certain in certain ways, whether one will do it or
not (Fishbein &; Ajzen, 1975). Interest is a manifestation
of human or individual desire to be interested or not
interested in something and also this interest is the biggest
motivating factor for humans to do or not do something as
well, therefore the use of these strategies will greatly
implicate one's interest in wanting to make Penglipuran
Tourism Village as one of the interesting tourist
destinations to visit.
The implications for interest as a result of the use
of the Integrated Marketing Communication strategy can
also be said to be the effect of mass communication
because in integrated marketing communication using
communication media as a means of marketing a product.
Effects are changes that occur within the audience due to
exposure to media messages. David Berlo classifies effects
or changes in the realm of knowledge, attitudes and real
behavior (Wiryanto, 2000, 39).
The implications for interest or mass
communication effects are divided into three dimensions,
namely cognitive effect implications, affective effect
implications and conative effect implications. Cognitive
effects include increased awareness, learning and
additional knowledge. Affective effects relate to emotions,
89
feelings and attitudes. While behavioral or conative relates

to behavior and the intention to do things in a certain way.
(Mark, 2017,68).
The three implications include:

1. Implications of Cognitive Effects
Cognitive effects occur when there is a change in
what the audience knows, understands, or perceives. In this
cognitive effect will be discussed about how mass media
can help audiences in learning useful information and
developing cognitive skills. In other words, this effect is
related to the delivery of information, knowledge, skills
and trust by the mass media. In the modern world, the
cognitive effects of mass media dissemination on audiences
are getting stronger and the influence of mass media is
stronger in modern society because they obtain a lot of
information from mass media (Yasir, 2009, 139). In short,
the delivery of messages addressed to the human mind or
consumers through the help of mass media. This is done so
that consumers know and understand the message
conveyed about something that is marketed.
The implications of cognitive effects on marketing
communication of Penglipuran Tourism Village through
the help of mass media can be seen from the way and form
of promotional messages conveyed. If the way and form of
promotional messages are packaged in simple and practical
ways, then of course the message will be conveyed quickly
and attract the attention of potential tourists. The message
conveyed also branded Penglipuran Tourism Village so
that prospective tourists are easier to remember about
Penglipuran Tourism Village. In delivering promotions to
prospective tourists, one of them is using internet media by
creating a website such as http://www.penglipuran.net/
which explains all the things offered by Penglipuran
Tourism Village. The implication for prospective tourists
90
who get information from the website is that it will get an

influence or effect on cognitive that helps prospective
tourists learn useful information about Penglipuran
Tourism Village and stimulates to develop their cognitive
so that prospective tourists will be curious and get as much
information as possible about Penglipuran Tourism
Village.
2. Implications of Affective Effects

This effect level is higher than the cognitive effect.
The purpose of mass communication is not just to tell the
audience about something, but more than that, the audience
is expected to feel compassion, emotion, sadness, joy,
anger and so on (Ardianto.et al, 2014, 55). The impact of
mass media messages to the affective stage occurs when
the message disseminated by the media changes what the
audience feels, likes or hates. This impact is related to
feelings, judgments, emotional stimuli, and attitudes
(Yasir, 2009, 140). Attitude itself means a person's reaction
or response that is still closed to a stimulus or object, so
that the actions carried out by humans depend on the
problem and based on the beliefs or beliefs of each
individual.
The implications of affective effects on the
marketing of Penglipuran Tourism Village through
marketing communication in the form of mass media, for
example through internet media to prospective tourists,
namely prospective tourists who cognitively understand the
message in the promotion of Penglipuran Tourism Village
will begin to show interest. Prospective tourists not only
know about Penglipuran Tourism Village but will also feel
feelings of pleasure, satisfaction, like, love, hate, great
curiosity, disappointment, sadness depending on how the
prospective tourist receives and understands the
promotional message conveyed. If the prospective tourist
91
feels like, satisfied and happy, then the prospective tourist

has an interest in visiting Penglipuran Tourism Village as a
tourist destination but is still in the form of a plan that has
not been realized. Vice versa, if the prospective tourist
feels disappointed or does not like the promotional
message conveyed, of course, it has implications for the
interest of the prospective tourist.
3. Implications of Conative Effects
Conative effects are the consequences of arising
on the audience in the form of behavior, actions or
activities. This statement tries to reveal about the effects
of mass communication on the behavior, actions and
movements of audiences that appear in everyday life
(Ardianto.dkk, 2014, 57). In short, at this stage the
consequences that arise are in the form of actions or
activities. This can already be seen at the decision-making
or action stage.
The implication of this conative effect is an
implication for the behavior or behavioral attitude of
prospective tourists which is a result that arises on oneself
in the form of actions or activities because of receiving and
understanding promotional messages conveyed through
mass media. Prospective tourists who already know,
understand and learn something from the promotion of
Penglipuran Tourism Village received through mass media
then make the prospective tourist like and interested or
have an interest in visiting Penglipuran Tourism Village as
one of their favorite tourist destinations will be realized in
the form of actions or activities. These actions or activities
such as prospective tourists will contact a tour agent to
enter Penglipuran Tourism Village as one of their tourist
destinations and book a Penglipuran Village tour package
offered at the time of promotion
92
CONCLUSION
Based on the description and results of research analysis,
an integrated marketing communication strategy in an
effort to develop Penglipuran Tourism Village as an
international tourism destination in Bangli Regency
described above, there are several conclusions, namely as
follows:
1. Looking at the historical existence of Penglipuran
Tourism Village, it can be concluded that the existence
of Penglipuran Tourism Village began with the aim of
increasing the potential for cultural tourism based on
traditional villages which can have a positive impact
on the community in Penglipuran Traditional Village
where the community becomes aware and preserves
the environment and culture because these two things
are high potential selling points in the development of
Penglipuran Village as a tourist destination
international. The synergy of the internal functions of
Penglipuran Traditional Village in managing
Penglipuran Tourism Village can be seen from the
establishment of the Panglipuran Tourism Village
Management Agency which assists Indigenous
Villages to manage Penglipuran Tourism Village. In
carrying out its duties and authorities, Penglipuran
tourism managers carry it out independently and
independently without any intervention from outside
parties. Every activity carried out or planned by
Penglipuran tourism management must be known to
be approved by the traditional village.
1. Integrated Marketing communications applied in
developing Penglipuran Tourism Village as an
international tourism destination includes various
efforts to coordinate and integrate various elements of
promotion and other tourism marketing activities in
synergy. These other promotional and marketing
93
elements are called an integrated marketing

communication mix consisting of tools, or forms of
marketing media in the form of direct marketing, sales
promotion, public relations, advertising, sponsorship
and personal sales.
2. There are three implications in using integrated
marketing communications as an effort to develop
Penglipuran Tourism Village as an international
tourism destination, namely cognitive effect
implications, affective effect implications and conative
effect implications. These three implications are the
implications of an integrated marketing
communication strategy used as an effort to develop
international tourism destinations in Penglipuran
Tourism Village.
REFERENCES
Ardianto, Elvinaro dkk. (2014). Komunikasi Massa Suatu

Pengantar Edisi Revisi. Simbiosa Rekatama Media.
Bandung.
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Komunikasi Pemasaran Desa Penglipuran Bali
Sebagai Upaya Branding Dalam Peningkatan Bisnis
Pariwisata”. e-Proceeding of Management. Vol.4,
No.3 Desember 2017.
Azzahral.M. (2018).“Strategi Komunikasi Pemasaran
Kementerian Pariwisata Indonesia Dalam Pesona
Indonesia melalui Youtube”. Jurnal Manajemen
Komunikasi. Vol.2, No.2, April 2018.
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Komunikasi Pemasaran Ekowisata Pada Destinasi
Wisata Dolphin Hunting Lovina”. Jurnal
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Vol.8 No.1 Februari 2014.
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Libhi, K.S.S. dan Mahagangga. I.G.A.O . (2016). “Sinergi

Desa Adat Dan Pengelola Pariwisata Dalam
Pengembangan Pariwisata Di Desa Wisata
Penglipuran Bangli”. Jurnal Destinasi Pariwisata.
Vol. 4 No 2, 2016. ISSN: 2338-8811.
Misdrinaya, Muthia. (2017). Strategi Komunikasi
Pemasaran Dinas Pariwisata Kota Makassar dalam
Meningkatkan Kunjungan Wisatawan Mancanegara
di kota Makassar. Skripsi. Fakultas Dakwah Dan
Komunikasi. Universitas Islam Negeri Alauddin.
Makassar.
Moleong, Lexy. J. (2010). Metode Penelitian Kualitatif.
PT. Remaja Rosdakarya. Bandung.
Prayogi, P.A. (2011). “Dampak Perkembangan Pariwisata
Di Objek Wisata Penglipuran”. Jurnal Perhotelan
dan Pariwisata. Vol. 1 No. 1. STIPAR Triatmajaya.
Sukendar, Markus Utomo. (2017). Psikologi Komunikasi:
Teori dan Praktek. CV. Budi Utama. Yogyakarta.
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Communications dalam meningkatkan jumlah
pengunjung Candi Prambanan. Skripsi. Prodi Ilmu
Komunikasi, Fakultas Ilmu Sosial dan Humaniora.
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Yogyakarta.
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Dalam Industri Pariwisata. Alfabeta. Bandung.
Widyastuti, Sri. (2017). Manajemen Komunikasi
Pemasaran Terpadu. Fakultas Ekonomi dan Bisnis
Universitas Pancasila. Jakarta.
95
Indonesian Muslim Friendly Tourism

Village Development Model in Gelgel
Klungkung Bali
B Syarifuddin Latif1, 1bagus.latif@civitas.unas.ac.id
Willy Arafah2, 2willy.arafah@gmail.com
Nurbaeti3, 3nurbaeti@stptrisakti.ac.id
Budi Santoso4, 4budisantoso@gmail.com
ABSTRACT
The Gelgel Tourism Village area of Klungkung
Regency has in perspective for Muslim-friendly tourism
that is in perspective to be developed. This Village has
interesting natural characteristics and unique social and
cultural life. In the context of the characteristics of the
Community, this perspective needs to be encouraged and
developed. The development of community-based tourism
in perspective is a strategic effort in building the
community. Muslim-friendly tourism development is a
long-term and prospective investment for the government
because human resources and natural resources are already
available. The purpose of this study is to find out the
development of local wisdom-based tourism villages,
especially related to the concept of Muslim-friendly tourist
village criteria in the Gelgel Tourism Village. This research
uses a qualitative approach. The data collection process
used is an interview, observation, group discussion forum
(FGD), and literature study. The data analysis technique in
this study is descriptive with the stages of reduction and
presentation of data and drawing conclusions. Validity and
reliability tests are carried out through the triangulation
process. The informants in this study were the district
government, the tourist village community, and tourism
stakeholders. The results showed that the values of local
wisdom in the development of Muslim-friendly tourism
villages in Klungkung Regency were contained in the
96
principles of organization. There are three main principles

of organization, namely membership of voluntary and
open, management is carried out democratically, and
independence. The criteria for Muslim -friendly tourism
villages include improving amenity services, and
attractions, to the accessibility of Muslim tourists, continue
to be developed. and tourist facilities, community
empowerment, and marketing or promotion. Of the five
criteria for Muslim-friendly tourism villages in the Gelgel
Tourism Village, the new two that have been running
optimally, namely the tourist attraction and community
empowerment, while the other three criteria are still
obtaining obstacles.
Keywords: Muslim-friendly tourism village; local
wisdom; creative economy
INTRODUCTION
A development of the perspective of Muslim tourism
communities can be the development of rural tourism based
on the development of a creative economy and social and
local culture. Creative economy-based community
development can include the role and participation of rural
communities (Rorah, 2012). This is in line with the
development of its natural resources and human resources.
Things that must be a concern in the development of
Muslim-friendly tourism villages, namely how the
community can be encouraged and developed continuously
so that the potential of the village and the community can
be developed optimally. Through the continuous
exploration of village and community potential, the
development of Muslim-friendly tourism villages can have
a maximum impact on the welfare of the village
community. Thus, the development of a tourist area is
inseparable from the development and excavation of tourist
potential itself starting from the regional level or the lowest
(Aditya, 2018: 20).
97
Efforts to achieve this matter, synergistic guidance is

needed between creative economy businesses and the
government. This makes the creative economy businesses
will be able to plan, compile, and program tourism villages
based on the ability of the community and village potential.
In this case, there needs to be coordination between
interested parties so that with the establishment of
coordination between parties, the purpose of developing
Muslim-friendly tourism village tourism potential. This
potential can be seen from the potential of natural resources
and human resources In addition, Klungkung Regency has
enormous creative economic potential. Based on
"Regulation of the Minister of Home Affairs Number 72
the Year 2019" Klungkung Regency consists of 4 sub-
districts 6 urban villages, and 53 villages. With its capital
in Semarapura. One of the regions that have great potential
to become a Muslim-friendly Tourism Village is Gelgel
Village, Klungkung Regency. Now it has been used as a
Muslim-friendly tourist village that has a uniqueness in the
preservation of the creative economy. The uniqueness that
is the superior of this village is a tourist destination based
on handicrafts such as Endek fabric woven, Songket,
Kepeng coins, etc. In addition, Gelgel Village has superior
products produced by the community in the form of a bowl
(Bokor) of silver and brass, as well as high-quality Genta /
Bajra production produced by the Pande Winastra
community group.
Geographically-administratively, Gelgel Village is
bordered by several villages. The north is bordered by
Kamasan Village, the south is bordered by the sea of
Indonesia, western and east border the villages of Tojan
and Tangkas Village. And unique in the middle of the area
of Gelgel Village there is 1 (one) village, namely Gelgel
Village with a majority Muslim population. The last
estimation shows that the area is ± 4,824.3 m2, located on
98
the southern edge of the city of Semarapura, the capital of

Klungkung Regency. From the area above the Gelgel
Village is divided into 6 (six) Banjar Dinas regions and 13
(thirteen) Traditional Banjar.
This village was once the center of the Kingdom of
Bali, which has been in power from the beginning of the
16th century to 1686, but there is no castle anywhere left
now. Even so, the place of worship from the Balinese
kingdom, Pura Jero Agung, still stands in the former
palace. To the east of Jero Agung Temple, there is a basic
temple, another old temple which is the lowlands of the
"main temple" of Bali, Besakih Temple. In this village,
there is also the oldest mosque in Bali, which was built by
the Javanese retainers from the Old Kings (Adrian Vickers,
1990)
Tourism activities cannot be separated from the
culture or life of the people. Therefore, in tourism
activities, there will be cultural interactions between
tourists and the local community. If a tourist visits a tourist
area whose culture is higher than his department, there will
be cultural learning in him. In this case, these tourists have
the opportunity to learn and improve the culture he has.
In the development of the Gelgel Muslim Friendly
Tourism Village, the local community has provisions or
rules that apply based on the customs and habits that
develop in this region. The habits or traditions held by the
community are (a) nature is a source of life for society; (b)
togetherness and kinship. Both of these principles are a
guide for all elements of the community in developing
Muslim-friendly tourism villages.
From these two principles of life it can be
explained that nature must be maintained in balance,
society is part of nature. Therefore, in the development of
Muslim-friendly tourism villages preservation of nature is
the main thing that must be maintained. This concept
99
becomes a joint guide and rules that must be carried out in

all joints of people's lives. In other words, maintaining the
balance of nature is a local wisdom because it has become a
belief held by the community. This is in line with my
opinion of Alfian. He stated that local wisdom is a view of
life and knowledge as well as a life strategy in the form of
activities carried out by local communities in meeting their
needs (Alfian 2013). This can be explained that local
wisdom is a custom and habit that has been traditionally
carried out by a group of people from generation to
generation and is still maintained by the community. Based
on the above understanding it can be interpreted that local
wisdom can be understood as local ideas that are wise, full
of wisdom, and good value, which are embedded and
followed by members of the community. Until now, its
existence is still maintained by the community.
Based on the above understanding, it can be
interpreted that local wisdom can be understood as local
ideas that are wise, full of wisdom, good value, which are
embedded and followed by members of the community.
Based on the previous explanation, this research aims to
examine the process of developing a Muslim-friendly
tourist village based on the customs and habits of the
community in Gelgel Village, Klungkung Regency.
METHODS
The method used in this research is qualitative with a case
study approach. The choice of this approach is with the
consideration that the nature of the research data is able to
maintain the integrity of the object, meaning that various
data related to the research are understood as an integrated
unit. Researchers carefully investigate a program, event,
activity, process or group of individuals with cases limited
by time and activity. This is in line with Creswell's
statement that "a case study is a research strategy in which
researchers carefully investigate a program, event, activity,
100
process, or group of individuals (Creswell, 2010). In this

case, researchers collect complete information using
various data collection procedures based on a
predetermined time. Through this method, the presentation
of the research data will be done descriptively based on
qualitative facts.
Data sources were determined purposively by
considering the determination of respondents by
considering the specific characteristics that are the main
characteristics of the population. In this study, 9
respondents were determined, consisting of 2 government
officials, 5 tourism village managers, and 2 tourism
businesses. They acted as informants who directly managed
and developed Muslim-friendly tourism villages. Data were
collected through interviews and direct observation of
community activities in the development of Muslim-
friendly tourism villages. Interviews were conducted in an
unstructured manner in the form of discussions, casual
conversations, and questions and answers. Data from field
research is then processed, compiled, and analyzed so that
the data has value for people's lives.
To add insight into this research, a literature review
was conducted related to the issue of developing Muslim-
friendly tourism villages, especially in relation to the
context of the strategy and process of developing Muslim-
friendly tourism villages. Concepts and theories on the
criteria of Muslim-friendly tourism villages will be used as
the basis for analyzing and discussing research data. The
context is related to the reality associated with tourism
products and attractions, community readiness and
acceptance, human resource development, and the
availability of space for the development of tourist support
facilities are primary data obtained and used as the basis for
data processing research results.
101

Muslim-friendly tourism is actually quite
prospective and suitable to be developed in Gelgel Village
due to its natural carrying capacity and religious
community. In addition, Muslim-friendly tourism has not
been widely developed in other regions of Indonesia. Thus,
the opportunity for Gelgel Village to be visited by tourists
is also getting bigger.
In its development, Muslim-friendly tourism can
organize the socio-cultural life of the people in Gelgel
Village with various unique customs and cultures that are
inherent without leaving religion as a guide to life.
In Gelgel Village, the development of a Muslim-
friendly tourism village still prioritizes local wisdom so
that it is actually not too oriented towards building as many
hotels or villas as possible, but still on empowering the
existing socio-cultural values of the community.
Muslim-friendly tourism activities based on local
wisdom cannot be separated from culture or community
life. Tourism areas with higher local wisdom allow cultural
learning for tourists.
Hummelbrunner Bramwell (1994) in Lenggogeni
(2020) states that tourism villages that are built based on
the inherent character of rural areas, especially attractive
natural environments, and indigenous local cultures have a
major role in protecting natural and cultural heritage and
have the potential to be recognized by foreign
communities.
Local wisdom grows and develops in the
community, and is a positive human behavior in dealing
with nature and the surrounding environment sourced from
religious values, local customs, or culture, which is built
naturally in a community to adapt to the surrounding
environment.
102
Muslim-friendly tourism based on local wisdom is

part of the culture of a community that cannot be separated
from the language of the Gelgel village community. Local
wisdom is usually passed down from generation to
generation through word of mouth. Local wisdom as
knowledge discovered by certain local communities
through a collection of experiences in trying and integrated
with an understanding of the culture and natural conditions
of a place. Local wisdom is an element of local cultural
formation that is classified in the category of intangible
cultural heritage. As a component of intangible culture,
based on the Regulation of the Minister of Culture Number
106 of 2013, which includes Indonesia's intangible cultural
heritage consisting of a. oral traditions and expressions; b.
performing arts; c. community customs, rites, and
celebrations; d. knowledge and behavioral habits regarding
nature and the universe; e. traditional craft skills and
proficiency.
Gelgel Village, Klungkung District, Klungkung
Regency, Bali, which is one of the oldest Islamic areas in
Bali, has a unique wisdom that encourages tourists to visit.
One of them is a local wisdom tradition in the form
of eating together known as megibung. megibung tradition
comes from the word Gibung which means sitting and
eating together in one container called Sagi. Sagi is a
circular tray made of enamel. The Sagi containing the food
will be neatly arranged on a row of white tiles on the front
porch of the Nurul Huda Mosque in Gelgel Village.
Megibung is also known as Ngaminang, which means that
each person can only eat what is served in front of them
and cannot take the food of their neighbor. The activity
aims to sit together and discuss and share opinions without
being blocked by various differences in social status and
caste. The Megibung event is held during iftar together on
the second 10 days of Ramadan at the village mosque.
103
Although still maintaining local traditions, the

village government must also start socializing related to
Tourism 5.0 as a step to form tourism awareness 5.0 to
keep up with the progress of the tourism industry. Through
the Tourism Awareness Socialization activity, it is hoped
that tourism village residents will be more sensitive to
capturing the potential that exists in their area, besides that
the community is also expected to be able to provide the
best service by prioritizing CHSE (Cleanliness, Health,
Safety, Environment Sustainability).
CONCLUSION
The values of local wisdom in developing a
Muslim-friendly tourism village in Gelgel Village are
contained in organizational principles. There are three
main organizational principles, namely open and voluntary
membership, democratic organizational management, and
independence. Tourism village criteria include
attractiveness, accessibility, public facilities and tourist
facilities, community empowerment, and marketing or
promotion. In order to support the development of tourism
villages based on local wisdom, is also supported by the
application of Tourism 5.0 as a step to form a tourism-
aware community.
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Edutourism Development Strategy by

Balinese Language Education Study
Program Through State Hindu University
of I Gusti Bagus Sugriwa Denpasar Lontar
Manuscript Collection
I Kadek Widiantana
University
kadekwidiantana@uhnsugriwa.ac.id
ABSTRAK
Ancient manuscripts are a valuable cultural
heritage that is rich in value and knowledge. This potential
certainly needs to be developed as well as possible,
especially by those who have manuscript collections, one
of which is State Hindu University of I Gusti Bagus
Sugriwa Denpasar. A comprehensive strategy and effort is
needed in its development so that it makes a positive
contribution to the institution, one of which is by
developing educational tourism or edutourism. This
research is a qualitative descriptive study that tries to
describe the strategy and direction of developing
edutourism based on lontar collection at the State Hindu
University of I Gusti Bagus Sugriwa. The purpose of this
research is to design the right strategy to optimally utilize
the existing lontar collection, so that it is not just a
collection display. The strategies that can be developed
include developing a website-based collection. With a
website based, of course it will expand its reach so that
more and more people know that the campus has a
collection of lontar. Apart from that, making lontar houses
and lontar clinics is important to implement. The hope is
that when people talk about lontar, people will immediately
think of coming to State Hindu University of I Gusti Bagus
108
Sugriwa Denpasar. It's not impossible, this is a hallmark of

campus. In addition, it requires the involvement of the
entire campus academic community, especially the
Balinese Language Study Program, the Center for the
Study of Hindu Archipelago Manuscripts, Cultural
Tourism Study Program and the Business Incubator.
INTRODUCTION
Ancient manuscripts are old manuscripts that
contain two meanings, namely "manuscript" and "ancient
or old". Manuscripts in English are manuscripts, in Latin
manuscriptum and in Dutch handschrift. According to
Pudjiastuti (1996: 9) manuscripts are handwritten materials
that store various expressions of feelings and thoughts
resulting from past cultures, but also create historical
elements. Manuscripts are all handwritten materials left by
our ancestors written on paper, palm leaves, bark, and
rattan (Sahidi, 2018). According to Sudarsono (2009: 13)
states that ancient manuscripts are the lifeblood of history.
This handwritten manuscript can be considered as one of
the most authoritative and authentic representatives of
various local sources in providing various historical
information at a certain time. Ancient manuscripts are one
of the nation's cultural heritage among various other
artifacts, whose contents reflect the past (Sahidi, 2018).
From these opinions, ancient manuscripts have an
important position in relation to traditions, culture and
history in the past which are expected to be explored for
their value and benefits for today's life. Bali is a province in
Indonesia that has quite a lot of manuscript heritage. In
addition to receiving manuscripts inherited from our
ancestors which are rich in value and use, the cultural
tradition of writing on paper is still alive today. This
tradition has been going on since ancient times, which the
Balinese people tend to have an archaic or sacred-religious
connotation. As a means of writing from the past until now,
109
rontal has been proven and trusted for its strength for
hundreds of years. The thousands of manuscripts (read:
lontar) that we inherited in Bali were written on tal leaves
(rontal) with such a simple maintenance system before
getting a touch of philological and codicological theory
(Geria, 2010). The tradition of writing on palm leaves is a
rare tradition and Bali has inherited and preserved this
tradition until now. This is unique when viewed from its
cultural activities, and is the main knowledge heritage
because in the lontar texts in Bali, a wealth of knowledge is
stored.
The uniqueness of the tradition and heritage of the
manuscript has actually been proven to be able to attract
people to come see and study the art of writing on palm
leaves. Moreover, there are several parties who have an
interest in manuscript studies, culture, history including
religious studies who come to examine the knowledge
stored in lontar manuscripts. This has great potential to be
developed into an educational tour by institutions or
agencies that have lontar collections, one of which is State
Hindu University of I Gusti Bagus Sugriwa Denpasar. The
right strategy is needed in developing this potential so that
it has more value and is able to make a positive
contribution to the institution.
If you look at the existence of lontar in Bali, I
Gusti Bagus Sugriwa Denpasar State Hindu University is
not the only higher education institution that has a
collection of lontar manuscripts. In fact, there are already
several places that have lontar collections, both official
government-owned institutions and those managed by the
private sector, such as Gedong Kirtya, the Documentation
Center for the Bali Provincial Culture Office, the Bali
Museum, and several other universities. But so far, the
lontar collection owned is seen as lacking in management.
110
METHODS
This research is a research with a qualitative
descriptive approach, by describing the potential for the
development of educational tourism or edutourism that can
be developed through the lontar collection State Hindu
University of I Gusti Bagus Sugriwa Denpasar. The
description is obtained based on a literature study (library
research) that supports the research. Library research is a
study that examines various reference books and the results
of similar previous studies which are useful for obtaining a
theoretical basis for the problem to be studied (Sarwono:
2006). In this study, the authors looked for references
related to edutourism development strategies and research
on the development of palm-leaf-based tourism villages, so
that they could support each of the arguments and
descriptions written.
One of the main motivations for visitors to make
tourist visits is the attractiveness of the destination. Tourist
destinations can be grouped into four attractions, including:
1. Tourist attraction (natural attraction) which includes the
natural scenery of the land, the natural scenery of the
ocean, the beach, the climate or the weather.
2. Tourist attraction in the form of architecture (building
attraction) which includes historic buildings and
architecture, modern buildings and architecture and
archeology.
3. Specially managed tourist attractions (managed visitor
attractions), which include heritage sites in industrial
areas.
4. Cultural tourism attractions (cultural attractions) which
include theaters, museums, historical sites, customs,
religious places, special events such as historical
festivals and dramas.
5. Social tourism attractions such as the lifestyle of
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residents in tourist destinations. The elements of tourist

attraction are the choice of visitors and what encourages
tourist visitors (Dewi, 2013).
Based on the five classifications of tourist
attractions, cultural attractions have the potential to be
developed by I Gusti Bagus Sugriwa Denpasar State Hindu
University. The lontar collection and all attractions related
to writing on lontar leaves are cultural attractions that have
the potential to be developed so as to attract tourists. Lontar
as part of ancient manuscripts, has the potential to become a
tourist attraction, because the tradition of writing on palm
leaves in the era of globalization is very rare.
Ancient Manuscripts are a source of knowledge that
contains various data, information, thoughts, feelings and
historical and cultural knowledge of a particular nation or
group. Manuscripts are cultural objects in the form of
handwritten or typed compositions that are more than fifty
years old. At this time, most of the manuscripts found were
copies, not archetypal texts. However, the values contained
in the manuscript remain the main elements so that the
manuscript must be preserved and research on the
manuscript needs to be carried out. Manuscripts are a
cultural heritage, which contain values and philosophies in
life that must be inculcated in the heart and guided by in
everyday life, as well as lontar scripts in Bali. Bali inherited
thousands of manuscripts and the tradition of copying
manuscripts on palm leaves is still maintained today. This is
so unique that the activity of writing on palm leaves and
viewing the palmyra collection can attract people's interest
to see it. This is an opportunity for institutions that have a
collection of lontar manuscripts to be developed as an
educational tour or edutourism. One of the institutions that
has a collection of lontar is State Hindu University of I Gusti
Bagus Sugriwa Denpasar. A comprehensive development
strategy is needed in empowering the lontar collection they
112
have.
With regard to the content in a lontar manuscript,
of course not everyone is able to understand the contents in
it. Through the Balinese Language Study Program,
lecturers and students are able to collaborate to study the
contents of their lontar manuscripts. Moreover, I Gusti
Bagus Sugriwa Denpasar University also has a Center for
Archipelagic Manuscript Studies as a center for special
studies that links present knowledge with past knowledge
which can provide guidance to readers so that they do not
stray from the corridors of religion, ethics, customs and
culture. glorious past. Through this institution it is hoped
that it will also be able to become a center for manuscript
studies that accommodates all matters related to lontar
manuscripts.
The paradigm for preserving lontar manuscripts
was originally based on aspects of religious rituals, it is
time to fix them and replace them with a new paradigm.
The paradigm in question is sustainable development based
on local wisdom, religion, environmental, social and
cultural balance. The new paradigm views lontar texts as a
resource that has economic value by collaborating on
modernization aspects of past and present knowledge. The
study of lontar texts was carried out with a comprehensive
approach, from the time the text was written, then studied
scientifically until it resulted in the form of government
regulations based on local wisdom.
Lontar is a memory of the past which is a strong
foundation for reconstructing future life. Excavation of
palm-leaf manuscripts and all activities related to
manuscripts can become new business opportunities,
services and products. This is a development potential that
can make a positive contribution to the institution. This
cannot be separated from the text, context, inventory of
manuscripts, conservation of manuscripts, editing,
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translation and educational tours based on the preservation

of lontar manuscripts. State Hindu University of I Gusti
Bagus Sugriwa Denpasar must be able to manage, study,
and develop a collection of lontar texts to facilitate the
realization of lifelong learning of Indonesian society. This
task is implemented in the activities of storing, caring for,
preserving, and utilizing lontar manuscripts that are spread
in the community, including the development of
educational tourism or edutourism.
The utilization of lontar manuscripts through
training, documentation, conservation, and study of lontar
manuscripts is an activity that can attract people to come to
I Gusti Bagus Sugriwa Denpasar University. The overall
results of the utilization of lontar manuscripts are expected
to be able to facilitate readers and the public to understand
the cultural heritage (tangible and intangible) in the form of
lontar texts. The strategy that can be a way for outsiders to
visit to study the lontar texts at I Gusti Bagus Sugriwa
Denpasar University is through tourism.
Tourism development is a strategy, process or
method used to realize integration in the use of various
tourism resources, integrating all forms of aspects outside
of tourism that are directly or indirectly related to
sustainable tourism development such as: advancing,
improving and enhancing tourism conditions and
attractiveness tourism so that it can attract tourists and be
able to provide benefits for the community around tourist
objects and for the government (Mebri et al., 2022). If
villages in Bali compete to develop tourist villages as an
attraction for domestic and international tourists,
educational institutions such as universities can actually
develop their potential. State Hindu University of I Gusti
Bagus Sugriwa Denpasar can also do this. The lontar
collection of I Gusti Bagus Sugriwa Depasar University is
114
one of the very potentials to be developed as educational

tourism or edutourism.
Edutourism is a tourism activity for tourists who
take overnight vacations and who travel on tours, with
education and learning being the main or secondary part of
their journey (Rudy Pramono, Juliana, 2021). Edutourism
is a combination of the concepts of travel and education
which are specially packaged so that participants who take
part in the activity can travel and can increase their
knowledge. State Hindu University of I Gusti Bagus
Sugriwa Denpasar, through its collection of lontar
manuscripts, is able to become an educational tourism
destination (edutourism). The development of educational
tourism (edutourism) is able to contribute and inspire
people to understand past (atita, past time), present
(wartamana, present time) and future (nagata, future)
cultures. Educational Tourism (edutourism) can be used as
a philosophy of life (way of life), balancing between
physical and spiritual needs.
University has a collection of 36 lontars, and in the last two
years, the procurement of lontars is being increased so that
the collection is expected to increase. This year, 8
manuscripts were also procured, and one of them is
hundreds of years old. Even though digital e-lontar have
appeared recently, the physical form of the lontar must
always be present, so procuring lontar through copying
lontar is important to do. The lontar collection of I Gusti
Bagus Sugriwa Denpasar State Hindu University consists
of perasi and religious lontar. This lontar can be used as
part of cultural attractions, including teaching tourists how
to make lontar, introducing lontar writing tools, practicing
lontar writing, reading lontar, or other activities. The
strategies that can be carried out through the utilization of
115
the lontar collection State Hindu University of I Gusti

Bagus Sugriwa Denpasar include:
1. Collection of Prasi Lontar and Religious Lontar

Prasi comes from the word amarasi which means
tattooing or painting, thus this prasi is a rerajahan or
painting which can also be called a picture telling a story
on palm leaves or a comic lontar. Prasi was originally a
sacred medium, developed to meet aesthetic and economic
needs and even further its activities developed into an art
industry business (Trinawindu et al., 2018). State Hindu
University of I Gusti Bagus Sugriwa Denpasar has two
collections of lontar prasi, namely the Prasi Ramayana and
Arjuna Wiwaha. Prasi Ramayana and Arjuna Wiwaha
collections of UHN I Gusti Bagus Sugriwa Denpasar are
complete Prasi texts, Ramayana with 215 pages and Arjuna
Wiwaha with 97 pages. The story of Ramayana and Arjuna
Wiwaha can be described beautifully through the strokes of
a knife on palm leaves. If you look at the recent
developments in prasi, prasi tend to be fragments or
snippets of stories taken from Hindu literary works, unlike
the prasi collection of I Gusti Bagus Sugriwa Denpasar
University which is the complete story of the story of
Ramayana and Arjuna Wiwaha.
Tourists visiting UHN I Gusti Bagus Sugriwa
Denpasar can see a row of beautiful images on palm leaves.
Visitors can be given a brief explanation of the story
contained in the lontar. The practice of writing prasi is also
very important for visiting tourists, which can be practiced
by students or lecturers in Balinese language education
study programs.
116
Picture 1. Prasi Ramayana 215 Pages

Collection of I Gusti Bagus Sugriwa
Denpasar University
In addition to the existence of perasi which is a

potential that can be developed, there are also religious
lontar texts which are copies of lontar texts that are rich in
value and are also a source of Hindu religious teachings.
All collections lontar of UHN I Gusti Bagus Sugriwa
Denpasar's are often exhibited in every activity held by the
campus. When there were visits to UHN I Gusti Bagus
Sugriwa Denpasar, the lontar collection became a must to
be exhibited to outsiders. This has proven to be able to
generate interest and gain appreciation from various
parties. Nowadays, writing activities have led to the digital
era, but Bali still maintains the tradition of writing on
lontar. The lontar collection of UHN I Gusti Bagus
Sugriwa is as shown in the table below.
Number
Num Long Wide Title Of
Pages
1 40 3,5 Brahmokta Widisastra 16 Lbr
Cm Cm
2 40 3,5 Sundari Bungkah Trus 53 Lbr
Cm Cm
3 40 3,5 Kusuma Dewa 59 Lbr
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Cm Cm (Bebantenan)
4 40 3,5 Tutur Bhamakertih 48 Lbr
Cm Cm
5 40 3,5 Wariga Palelubangan 52 Lbr
Cm Cm
6 30 3,5 Rsi Sambhina 19 Lbr
Cm Cm
7 40 3,5 Tatwa Budakecapi 25 Lbr
Cm Cm
8 35 3,5 Wargasari Hastapaka 32 Lbr
Cm Cm
9 40 3,5 Dewagama Dewa 29 Lbr
Cm Cm Dandha
10 40 3,5 Tatwa Japakala 20 Lbr
Cm Cm
11 45 3,5 Kuntiyadnya 51 Lbr
Cm Cm Nilacandra
12 40 3,5 Turun Bhatara Hanut 13 Lbr
Cm Cm Sasih
13 35 3,5 Dharma 21 Lbr
Cm Cm Pewayangan/Sapuleger
14 40 3,5 Kakawin Siwa Budha 52 Lbr
Cm Cm
15 35 3,5 Putru Sangskara, 39 Lbr
Cm Cm Putru Pasaji, Putru
Pajiwan-Jiwan
16 40 3,5 Prakempa Bhumi Jaya 32 Lbr
Cm Cm Kasunu
17 40 3,5 Wariga Krimping 37 Lbr
Cm Cm
18 40 3,5 Puja Sadretu 16 Lbr
Cm Cm
19 40 3,5 Sastra Yamapurana 29 Lbr
Cm Cm Tatwa
118
20 40 3,5 Gaguritan Bagus 37 Lbr

Cm Cm Diarsa
21 40 3,5 Wargasari Kyastapaka 27 Lbr
Cm Cm
22 40 3,5 Wariga Pakakalan 91 Lbr
Cm Cm
23 40 3,5 Kakawin Ekadasasiwa 25 Lbr
Cm Cm (Bhuta Tiga)
24 40 3,5 Indik Matabuh Gentuh 16 Lbr
Cm Cm
25 40 3,5 Rare Angon 77 Lbr
Cm Cm
26 40 3,5 Sundari Bungkah 55 Lbr
Cm Cm
27 40 3,5 Usada Rare 15 Lbr
Cm Cm
28 40 3,5 Gaguritan Pitrayajnya 37 Lbr
Cm Cm
29 45 3,5 97 Lbr
Arjuna Wiwaha
Cm Cm
30 45 3,5 215 Lbr
Ramayana
Cm Cm
31 40 3,5 32 Lbr
Raja Purana Besakih
Cm Cm
32 40 3,5 34 Lbr
Pratiwi Ring Sarira
Cm Cm
33 40 3,5 47 Lbr
Slokantara
Cm Cm
34 40 3,5 45 Lbr
Atma Prasangsa
Cm Cm
35 40 3,5 41 Lbr
Siwa Ratri Kalpa
Cm Cm
36 40 3,5 57 Lbr
Tattwa Candi Kusuma
Cm Cm
119
Table 1. The lontar collection of I Gusti Bagus

Sugriwa Denpasar State Hindu University (Source: Library
of I Gusti Bagus Sugriwa Denpasar State Hindu
University)
Manuscript collection of I Gusti Bagus Sugriwa
University has the potential to be used as an educational
tour as well as a religious tour because the collection
contains Hindu religious texts. These collections will be
able to attract people to come, especially those who have an
interest in lontar texts, such as philologists, lecturers and
students of the Balinese language study program, the Old
Javanese Study Program, academics, humanists and other
parties including domestic and foreign tourists who has an
interest in Balinese lontar scripts, both because of their
uniqueness and because of the content contained in a lontar
script.
Lontar is a very interesting object and is able to
attract visitors to come. This can be reflected in the Dukuh
Penaban Lontar Library Museum which offers the presence
of lontar to attract visitors. Starting from the opening of the
museum in 2018 to 2021, there are a total of 20,058
visitors. Visitors are divided into two, including visits by
foreign tourists and local or domestic tourists (I Kadek
Widiantana, 2023). How can a tourism village that utilizes
lontar script be able to attract visitors to come, and is
successful in developing a tourism village. Reflecting on
the tourist attractions at the Karangasem Penaban Hamlet
Museum which were able to bring in thousands of visitors,
I Gusti Bagus Sugriwa Denpasar State Hindu University
should be able to develop its lontar collection as an
educational tour.
2. Web Based Lontar Development
The lontar collection, apart from being presented in
a special room, also needs to be realised in a virtual space
so that its reach becomes wider. With current technological
120
developments, students in the Balinese language study

program are not sufficiently equipped with the ability to
write on palm leaves, but also need to master technology.
Therefore, educational technology in the Balinese language
study program is very important. Students should be
equipped with knowledge of digitizing lontar, typing
Balinese script on a computer, writing with copper media
and other skills related to writing Balinese script
(Widiantana, 2019). Philology courses and ICT for
Balinese Language Learning are the basic capital for
students or lecturers in Balinese language education study
programs in developing the potential of the institution's
lontar collection. This is also the basis for the development
of digital-based lontar collections. The digitization of lontar
is important to implement, as an effort to maintain the
integrity of the lontar, because manuscripts made of palm
leaves will surely decay with age. Conservation efforts are
limited to keeping it from rotting quickly with age. Lontar
manuscripts are a type of organic material, which basically
does not have strong resistance to disturbances such as:
high air temperature, high air humidity, insects and fungi,
as well as certain chemicals such as acids, and so on (Tim
Penyusun, 1992:2)
With this digitization, of course the manuscript can
be preserved intact and can be read anytime, anywhere. The
Lontar collection of the Library of I Gusti Bagus Sugriwa
Denpasar State Hindu University is very important to
digitize in the midst of existing technological
developments. A special website is needed that contains the
lontar collection of I Gusti Bagus Sugriwa Denpasar
University which can be accessed by everyone. This can
imitate what is displayed on the archive.org website.
Digitization is done by photographing the lontar pages,
with the aim of having lontar manuscripts in digital form.
With digitization, it is hoped that the lontar will have a
121
copy in digital form and the lontar can be carried and read
anywhere so that it is more efficient. This digital lontar also
serves as a data backup if the original lontar is damaged (I
Kadek Widiantana, 2023). The digitized lontar is then
stored on a website-based page so that it can be accessed by
everyone. The demands of technological developments to
create computerized information systems to produce
effective and efficient information systems compared to
manual information systems have become mandatory.
Websites are an example of the application of information
technology in the form of applications that can make it easy
to obtain information (Karundeng et al., 2022).
Picture 2. Example of Web-Based Digital Lontar

Development (Source: https://archive.org/details/Bali)
Because not everyone can read Balinese script and

understand lontar texts in Balinese, Old Javanese or
Sanskrit, a brief explanation for each lontar collection is
required, accompanied by a summary in the international
language, namely English. Digital manuscripts that are
presented on the website, should not be presented in full,
but several pages of the manuscript are taken, accompanied
by subtitles, Indonesian translations and English
translations. Because if it is presented in its entirety, of
122
course people don't need to come to I Gusti Bagus Sugriwa

Denpasar University because everything has been
presented in the virtual world. This can adopt a web
appearance that was developed by Udayana University in
collaboration with the Bali Galang Foundation.
Picture 3. Example of a lontar web display in three

languages and does not display all of the lontar contents
3. Development of Lontar Houses or Lontar Clinics

State Hindu University of I Gusti Bagus Sugriwa
Denpasar can become a center for manuscripts, especially
lontar by presenting all things related to lontar, from the
introduction of enthal trees, the processing of enthal leaves
until they are ready to be written on, the practice of writing
lontar, reading lontar, including the application of lontar
contents. All matters relating to lontar must be able to be
presented by UHN I Gusti Bagus Sugriwa Denpasar. With
the existence of a fairly large campus area in the Bangli
campus area, it is important to plant several lontar trees, at
least tourists or guests who visit and are interested in lontar
can see firsthand the lontar trees as the main material for
writing on lontar leaves. The concept of educational
tourism can adopt the concept of a tourism village
developed by the lontar museum in Dukuh Penaban village,
Karangasem district, which is capable of becoming a
123
tourist attraction, both domestic and foreign tourists. The

lontar museum model with a living lontar cultural
ecosystem. A living lontar cultural ecosystem in the sense
that everything related to lontar can be found in the
museum, from the process of making lontar materials to the
application of lontar contents. All matters related to lontar
and its application can be seen at the Dukuh Penaban
Lontar Library Museum, Karangasem. Through this, it can
also become a special attraction and in the end have a
positive impact on the welfare of the people in the village
(I Kadek Widiantana, 2023). The same is true for what
should be developed at I Gusti Bagus Sugriwa Denpasar
University, which in this case the writer calls the lontar
house, a place where everything related to lontar can be
studied by UHN I Gusti Bagus Sugriwa Denpasar.
When tourists come to I Gusti Bagus Sugriwa
Denpasar University, visitors are given a detailed
explanation and also presented the process related to palm
leaves, starting from making pepesan or materials for
writing palm leaves to learning to write on palm leaves.
This certainly cannot be found in other lontar storage
places. There are several activities that can be carried out
when people visit I Gusti Bagus Sugriwa University guided
by students or lecturers of the Balinese Language Study
Program, including:
1. Introduction to palm trees.
2. Introduction to the process of making
pepesan/palm leaves that are ready to be written
on.
3. Introduction to writing tools on palm leaves.
4. Practice the procedure for writing on palm leaves.
5. Look at the lontar collection.
6. Research based on Balinese lontar texts
7.Lontar Clinical Services (Identification,
Conservation/Digitalization)
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With a collection of lontars that are owned, it will

certainly be able to attract people to come to visit I Gusti
Bagus Sugriwa Denpasar University. This can be a
differentiator or characteristic of I Gusti Bagus Sugriwa
Denpasar University.
The literature indicates that an effective strategy is a
strategy that encourages the creation of perfect
harmony between an organization and its environment
and with the achievement of its strategic objectives.
All stakeholders are expected to grow support so that
the entire tourism development process runs properly. In
order to maximize the expected results, it is very important
to make the best use of the resources (Kaikara, 2020).
The resources available at UHN I Gusti Bagus Sugriwa
Denpasar are associated with the development of lontar-
based edutourism which is highly qualified, including the
Balinese language education study program, the center for
the study of Hindu Nusantara manuscripts, the cultural
tourism study program, and is supported by complete
infrastructure. Good cooperation between all of these
components is certainly the key to the successful
development of ejection-based edutourism. Students and
lecturers in the Balinese language education study program
have the potential to be empowered in developing lontar-
based educational tourism. With the support of all parties,
it will certainly make the direction of developing
educational tourism based on lontar more comprehensive,
coupled with the existence of a business incubator at I
Gusti Bagus Sugriwa University, Denpasar, which will
make the potential for edutourism very promising if
properly planned, managed and developed.
CONCLUSION
The development of edutourism based on lontar at
UHN I Gusti Bagus Sugriwa Denpasar is an opportunity
125
that can be developed especially by the Balinese Language

Education Study Program in collaboration with libraries
and manuscript centers, business incubators and of course
the support of the entire academic community at UHN I
Gusti Bagus Sugriwa Denpasar. Many parties have an
interest in lontar, and there are not many places that have
lontar scripts as a legacy of writing traditions that still
exist, as happened in Bali. This manuscript collection can
be developed with current knowledge and mix and match it
with existing technological developments.
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Pengringsingan Karangasem Bali. Ngayah: Majalah
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Dan Peluang Bagi Tradisi Menyurat Lontar.
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INTERNATIONAL SEMINAR OF DHARMA DUTA FACULTY STATE HINDU
UNIVERSITY I GUSTI BAGUS SUGRIWA DENPASAR
MICE Industry Trend After

Pandemi
I Gusti Ketut Indra Pranata Darma
Ni Made Rai Kristina
Ni Luh Putu Kurnia Diasita Dewi
UHN IGB Sugriwa Denpasar

indrapranata@uhnsugriwa.ac.id
ABSTRACT
The tourism industry in 2022 has experienced a shift
in many fields, from service models, books menu and
food products until the model of MICE industry which is
held by hybrid. Using an Information Communication and
Technology (ICT) was kind of the stop-gap solution
which until found of another strategy. The transitional
periods for the MICE industry from 2021 to 2023 show
that activities that were delayed during the pandemic are
starting to be ramped up in succession. Starting from
large-scale events such as the G20, world sports events
and national-scale activities of a country are carried out
strategy to restore tourist visits, especially to Indonesia.
This strategy must be observe well know about effectively
later.
The results obtained in this study are expected to be

able to analyze the MICE trends after pandemic to
increase tourists visit. It is expected to be able to known
that trend can be a model for another case for the people
of Indonesia in general and Bali in particular
INTRODUCTION
At the 2023 will be the beginning of the year the status of
Restricting Community Activities (PKM) in Indonesia in
particular is revoked so that community activities can run
more normally even though the Health Emergency Status
in Kepres No 11/12 of 2020 is still being maintained at the
time of this writing. The Meeting, Incentive, Conference
and Exhibition (MICE)
industry is one of those that has experienced the impact of
128
the easing of restrictions on community activities. MICE,

which is an activity with its main activity combining
business and tourism activities, really expects the activity
especially to have an impact on other sectors (Yuniati et
al., 2022).
Conditions with the status of Restricting Community
Activities due to the covid-19 pandemic, changed the
order in the implementation of the MICE industry as well
as in the accommodation and restaurant industries starting
to use masks and new habits according to guidelines from
Ministry of Tourism and Economy Creative
(Kemenparekraf) Indonesia (I. G. K. I. P. Darma &
Agung, 2023). Activities in the MICE industry in fact also
received every regulation from various regulations,
especially in the government in preventing pandemic
conditions (Syah & Rajoendah, 2022). From the research
of Syah dan Rajoendah shows that the impact of the
pandemic in the creation of a hybrid MICE business
model. Hybrid MICE business development is the impact
of the existence of technology. Applications such as
Zoom, google meet combined with existing equipment
have become common place after the Covid-19 pandemic
(I. G. K. I. Darma, 2022). Even meetings that are held
suddenly can help in facilitating coordination with this
technology. Digital promotion is carried out and made
new habits for tourists to conditions offline online which
is be new model right now. This potential will always
involve the government in policy making.
At the end of 2022, before the easing of restrictions on
community activities in Indonesia, the government has
implemented a world-class event, namely the G20. The
existence of the event forced Bali as the venue, to prepare
infrastructure to support these activities. Followed by
football event activities which will also be held in Bali in
2023 which was cancelled recently.
The end of the period of restrictions on community
activities in Indonesia has led to a pattern of massively
increasing visits related to national and international scale
events. Until April 2023, with a fairly fast time span,
Indonesia is showing fast movement regarding available
129
world events. Seeing these conditions, researchers are

interested in conducting a literature review related to post-
pandemic MICE Industry Trends and the characteristics
that follow to be used and the typology event used as a
further discussion.
METHODS
The method in this study uses a literature review. The
literature review method is a form of description of
theories, findings and other research materials which
form the basis of researchers in conducting discussions
(Sugiyono;, 2018). This method makes previous
research the main study material. Researchers conduct
studies on existing literature such as journals, reference
books and then make an analyze developing trends.
MICE industry trends from the pandemic to the post-
pandemic transition have interesting characteristics that
deserve further study.
The literature review has difficulties in collaborating
between the quantitative data obtained with the
appropriate theory and discussion concepts. The
discussion on the development of the MICE industry
trend after the pandemic has not shown a clear pattern
so that it requires further elaboration. The literature used
comes from searching scientific journal articles on the
internet in collaboration with data from MICE Industry
organizations such as ICCA.
End of the period of restrictions on community activities
in Indonesia is part of the recovery of the MICE Industry.
The presence of the Hybrid system in the MICE industry
is an initial stimulant in economic conditions that are still
static.(Williams & Santos, 2021).
Various kinds of national and international scale events
are intensified in order to continue to introduce and
maintain the Indonesian MICE industry. October 2021
become an international scale event as the first step in
implementing hybrid conference activities.
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Figure 1. Hybrid International Conference

Source: youtube
Collaboration with the Indonesian Ministry of Tourism
and Creative Economy as well as various media, the
International Conference on Lake Toba was carried out in
the middle of a pandemic by maximizing information
technology to the fullest. This activity is a first step as
well as an opportunity to change the form of MICE
activities which have so far been 100% face-to-face,
shifting slightly to become a hybrid.
After the event, activities such as conferences, forums,
deliberations, events have become a new habit in online
and hybrid implementation. This habit continued into the
following year with increasing attention to tourism in
general and the MICE industry in particular. Finally, in
2023, the cancellation of international football activities
has become a concern and has once enlivened the media
in Indonesia. These conditions show the direction of the
Indonesian MICE Industry which is directly targeting an
international scale to accelerate recovery.
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Figure 2. The number of events that have been canceled

in the world, hybrid to virtual
Source (ICCA, 2020)
Based on data (ICCA, 2020) from ICCA World 2020
shows that the trend of tourists and visitors based on the
status of their activities experienced many changes. MICE
activity delays reached 44% of the total 8,409 events
planned to be held. 30% of activities are carried out
virtually as a real step in continuing to carry out activities.
If we look from model of PESTEL (Political, Economic,
Social, Technologies, Environment, Legal), tourism
industry needed hospitality mechanism or green tourism
for anticipate every crisis (Williams & Santos, 2021).
132
Politic
Legal Economic
PESTEL
Environment Social
Technologies
Figure 3. PESTEL Model as a consideration in

responding to crisis conditions
Source:(Williams & Santos, 2021)
Starting from the introduction of the latest technology,
such as a hybrid system in meeting and conference
activities, it becomes a system that can gradually improve
the economy. Supported by policies from the government
both from policies, legal and regulations that support the
development of hybrid technology, this trend will develop
and get improvements every time.
One of the trends currently experiencing developments is
the continuation of an event for the next few years as a
special attraction. Considering that awareness of
environmental issues has also increased and has become a
global issue (Kemenparekraf, 2023). Sectors which is
experienced an increase in requests for meeting activities
are still from the same source, coming from the health,
automotive and insurance sectors.
The existence of the MotoGP world-class racing event is
one of the moments in introducing and attracting both
domestic and foreign tourists to tourist destinations.
Followed by sports activities such as football becoming a
variant in organizing MICE activities in Indonesia.
However, based on pre-pandemic trends and general
133
industry observations, here are some potential trends in

the mice industry in Indonesia:
Domestic MICE: With international travel restrictions and
uncertainties due to the pandemic, there may be an
increased focus on domestic MICE events in Indonesia.
Event organizers may shift their attention to local
destinations and venues within Indonesia, promoting the
country's rich cultural heritage, natural attractions, and
diverse business opportunities.
Hybrid Events: Similar to global trends, there may be an
increasing adoption of hybrid events in Indonesia,
combining in-person and virtual elements. This could
provide more accessibility and flexibility for attendees,
allowing them to participate in events remotely while also
adhering to health and safety measures.
Health and Safety Protocols: Health and safety measures
are likely to remain a top priority in the mice industry in
Indonesia, with strict protocols in place to ensure the
safety of participants. This may include measures such as
temperature checks, sanitization, social distancing, and
providing PPE which is now experiencing of slight easing.
Sustainable MICE Practices: There is a growing
awareness and emphasis on sustainability in various
industries, including the mice industry. In Indonesia, there
may be an increased focus on implementing sustainable
MICE practices, such as reducing waste, conserving
resources, promoting responsible consumption, and
incorporating eco-friendly initiatives into event planning
and execution.
Technology Adoption: The use of technology for event
planning, management, and execution is expected to
continue growing in Indonesia. This may include virtual
event platforms, event management software, and other
digital tools to enhance participant engagement,
streamline event logistics, and provide innovative
experiences. Uses of application like Zoom, Webex was
common in every sector like school, corporate until
government to make efficiency of discussions.
Unique Cultural Experiences: Indonesia is known for its
rich culture and diverse heritage. MICE events in
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Indonesia may incorporate unique cultural experiences,

such as traditional performances, local cuisine, and
indigenous arts and crafts, to offer a distinctive and
authentic experience for attendees.
Collaboration with Local Communities: There may be an
increasing emphasis on collaborating with local
communities and involving them in MICE events in
Indonesia. This could include working with local vendors,
artisans, and communities to promote local economies,
support sustainable tourism practices, and foster cultural
exchange.
Implementation of events that took place during the
pandemic until the end of the pandemic was carried out
starting from online to running in a hybrid . Typology of
events that run during that time is divided into 3 (Yuniati,
2021):
1. Regular/ original type
2. Virtual type and
3. Hybrid type
Please note that these trends are based on review of
researcher and may evolve over time, depending on
various factors, including the ongoing COVID-19
situation, economic conditions, and market demands.
Figure 4. Typology of MICE activities carried out during the

pandemic period until early 2023
Sumber: researcher documentation
The regular or original typology is the basic or standard

type that was often implemented before the pandemic. The
second type, namely the virtual typology, is a landscape of
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an event that is 100% implemented online using internet

media. The last typology, Hybrid, is a combination of
regular and virtual types that have a fairly high level of
difficulty. The main level of difficulty is in coordination
between participants which are carried out online and
offline so that they can be accommodated simultaneously
From the discussion above, a simple model can be created
regarding the implementation of MICE activities after the
pandemic. Of course this model needs to be refined in line
with developments and conditions when it is associated
with PESTEL analysis.
Figure 5. Model from MICE Industry after Pandemic

Even though hybrid implementation is the latest trend
technically, official data from the organizers' association
has not been recorded regularly (Salsabila & Rudatin,
2022). So it requires a further development and study.
MICE Industry Pattern Indonesia
The trend in the MICE industry that has developed after
the revocation of the Community Activity Restriction
status shows quite an interesting pattern. The existence of
world-class events is a gamble for the Government
regarding success and the image that was built after the
pandemic became endemic. World-class events starting
from B20, G20, FIFA events (which were eventually
cancelled) to concerts bringing foreign stars to Indonesia's
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MICE cities (Jakarta and Denpasar), are the main ways the
government does to boost tourist visits. Increasing the
number of tourists in large numbers or more commonly
called mass tourism is in fact a step that is still being used
in restoring tourism conditions, especially in the tourism
industry.
B20 Event
G20 Event
Fifa (Cancelled)
Music Concert World event
10
Indonesian’s Destinations
city MICE Priority (New
Bali)
World event
MICE Industry
After pandemic
Figure 6. Indonesian Pattern for increasing domestic and

international tourist
In the figure 6 it can be seen that the main focus of MICE
industry trends is directed at international scale events to
be echoed through the mass media as an instant strategy to
137
boost visits. Even though the government is buzzing with

quality tourism, in fact holding international events that
have high potential visits shows that the quantity of
tourists is still prioritized in order to boost the economy of
a country, especially in Indonesia. The initial strategy
used was to use MICE cities in Indonesia, namely Jakarta
and Bali (Denpasar and Nusa Dua) as the main venues for
each event that took place.
Government’s regulation being immediately impact for
the protocol which is hospitality industry adopting based
on case in every place(Rodríguez-Antón & Alonso-
Almeida, 2020). Building trust to tourist must be found at
every hospitality industry especially MICE industry.
Regulations of each local government, make support for
MICE industry which is limited in pandemic era. So every
funds of local government can be focused which have
large scale (Wu & Xiao, 2012).
Then after that initial period, it just started to spread to
several new destinations (New Bali) such as Labuan Bajo,
Mandalika (MotoGP event), Tengger, Borobudur to Lake
Toba. The basis for the development of these New 10
Destinations was Rencana Induk Pengembangan
Kepariwisataan Indonesia (RIP) PP nomor 50 tahun 2011
serta Surat Sekretariat Kabinet Nomor: B-
652/Seskab/Maritim/11/2015 pada tanggal 6 November
2015.
CONCLUSION
Trends in the implementation of MICE activities after the

covid-19 pandemic have undergone several significant
changes. Real changes have occurred in MICE activities
was:
1. The implementation of MICE activities carried out in
a hybrid manner has increased
2. Improvement in the implementation of health
protocols was a separate concern
3. Sustainable domestic tourist destinations with the
involvement of local communities are the main focus
related to the sustainability of events that take place
138
periodically
4. Adaptation of the latest technology plays an
important role of each model each stage activity
Sectors that have experienced significant development,
especially as a market share after the pandemic in
Indonesia include:
1. Health Sector as a measure to anticipate potential
uncertain conditions related to Health
2. The sports sector has experienced an increase in the
number of activities because it has the potential to
increase the number of audiences involved
Based on the review conducted by the researcher, there
are several developments that still require more in-depth
study. One of them is related to the model in the
development trend of the MICE Industry in certain
emergency conditions. The development of the sector
which has increased after the pandemic also requires
additions such as the existence of the destination location
to the characteristics of the local community around the
destination location to obtain the accuracy of the model
offered.
139
REFERENCES
Darma, I. G. K. I. (2022). Manajemen MICE (1st ed., Vol. 1).
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Darma, I. G. K. I. P., & Agung, I. G. N. P. (2023). Pengelolaan
Akomodasi dan Restoran (N. M. R. Kristina, Ed.; 1st
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ICCA. (2020). ICCA Statistics Study 2020_270521_Final.pdf.
ICCA.
https://www.iccaworld.org/cnt/Research/ICCA%20Stati
stics%20Study%202020_270521_Final.pdf
Kemenparekraf. (2023, February). Trend Meeting Pasca
Pandemi. Trend Meeting Pasca Pandemi.
https://mice.kemenparekraf.go.id/news/b4f114ec-8aeb-
45e5-b381-f7004ce84786
Rodríguez-Antón, J. M., & Alonso-Almeida, M. D. M. (2020).
COVID-19 Impacts and Recovery Strategies: The Case
of the Hospitality Industry in Spain. Sustainability,
12(20), 8599. https://doi.org/10.3390/su12208599
Salsabila, G., & Rudatin, C. L. (2022). Proses Identifikasi Tren
Penyelenggaraan Kegiatan MICE Pada Masa Pandemi
COVID-19. 11(1).
Sugiyono;, Prof. D. (2018). Metode penelitian kuantitatif,
kualitatif dan R&D. Alfabeta.
Syah, F., & Rajoendah, M. I. K. (2022). The Role Model of
MICE Activities After the COVID-19 Pandemic in
Indonesia.
Williams, H., & Santos, L. (2021). MICE and the effects of
Covid19.
Wu, J., & Xiao, X. (2012). Pattern and Policies of Mainland
China’s MICE Industry. Chinese Studies, 01(02), 5–8.
https://doi.org/10.4236/chnstd.2012.12002
Yuniati, N. (2021). Perubahan Lansekap Bisnis MICE Sebagai
Respon Strategi Menghadapi Pandemi Covid-19. 1(1).
Yuniati, N., Oktarini, K. R. D., & Trisnayoni, R. A. (2022).
Shifting Trend on Management Event during the
Pandemic. International Journal of Applied Sciences in
Tourism and Events, 6(1), 13–23.
https://doi.org/10.31940/ijaste.v6i1.13-23
140
Model Technology Adoption on Internet of

Things Technology with Extended Theory
of Planned Behavior
Ni Putu Eka Merliana
Institut Agama Hindu Negeri Tampung Penyang Palangka
Raya
putuekamerliana@gmail.com
Abstract
Technology is a necessity for society, mainly used to
complete their work. Innovations and findings by
technology experts continue to produce valuable devices,
including the Internet of Things technology. This
technology still needs to be widely used in government and
private agencies, especially in developing countries. Even
though the community must be able to accept this
technology even though not all areas can use it. A critical
factor in accepting new technology is user acceptance seen
in individual behavior. This paper aims to explore
information about the acceptance of Internet of Things
technology from the user's side, which is analyzed using
the theory of planned behavior. The method used is a
literature review of previous research on adopting IoT
(Internet of Things) technology and planned behavior
theory. The novelty of this research is to analyze the
trust factor and add to the planned behavior theory
model as a construct in the adoption of Internet of
Things technology as a new technology. The results
obtained by this study propose a planned behavior theory
model in which there are three main factors from the idea
that has an influence, namely attitude towards behavior,
subjective norm, perceived behavior control, and external
variables, namely trust in the use of Internet of things
technology.
141
Keywords: Model Technology Adoption, Internet of Things,

Theory Planned Behavior
INTRODUCTION
The rapid development of technology has resulted in
various innovations used to meet human life's needs and
facilitate work carried out in multiple sectors. This
innovation collaborates several devices and technologies to
produce new findings, such as Internet of Things
technology that can help meet the needs of human life. In
1999, Kevin Ashton invented technology by combining
sensors and Internet technology to increase workability and
foster the competitiveness of commercial and academic
companies; the technology is known as the Internet of
Things, so its capabilities will lead the world to a digital
society. Brous, Janssen and Herder, (2020) state several
advantages of the Internet of Things technology in
organizations, including producing accurate information to
assist decision-making and providing opportunities for
broad response times. In addition, it can increase the
amount of data, minimize costs and offer communication
opportunities to clients. Seeing the advantages possessed
by this technology, many have implemented it to meet the
needs of human life. The research was conducted by
Hassan et al., (2022), who made a smart kitchen with the
development of automation and monitoring. Users can turn
on and off air conditioning and other household appliances
such as refrigerators, gas stoves, ovens, freezers, and gas
level settings in the user's home, so this provides
convenience and efficiency for humans today. Many
benefits are provided by the Internet of Things technology,
especially in terms of energy savings, and this is done by
making smart classrooms a form of innovation so that the
learning process can be more enjoyable. Using smart
142
classrooms based on research (Faritha Banu et al. 2020)

results in the efficiency and effectiveness of teaching
methodologies that bring students to complete their work
on time.
The benefits of the Internet of Things technology
provide changes in behavior for its users and will impact
the environment and surrounding life. This behavior
change can be seen in the purchasing style carried out by
users in an organization, as stated by Osmonbekov and
Johnston, (2018). The nature of an organization's
communication can shift to an inter-machine
communication pattern, resulting in less hierarchical
communication interactions but becoming more
coordinated, which can minimize conflict. This pattern
results in a change in purchasing style. Several things have
yet to be studied in this study, namely the factors that
influence behavior change and the availability of
information on purchasing new technology. The Internet of
Things provides innovations in various applications,
solutions, and services that connect the physical world with
the digital world, anywhere and anytime. This technology
aims to transform traditional industries into innovative
industries that utilize dynamic networks as interconnected
devices so that a company can use the Internet of Things
technology.
The sophistication provided by the Internet of Things
technology can offer alternatives to user security in
utilizing equipment that is considered necessary. For
example, in user authentication, to protect essential data or
information from potential attacks by offering services
tailored to user behavior to improve the user experience.
One of the methods used is knowledge-based
authentication which asks the user to enter a password to
confirm one's identification which is then matched with the
143
recorded data (Liang et al., 2020). The Internet of Things

also provides convenience in recording patient identity
data through smart health, where biometric data plays
a role in identifying patients' physical characteristics,
making it easier to obtain information with fast data
access (Hamidi 2019).
The application of Internet of Things technology has
several advantages. However, its application has several
obstacles, especially in developing countries where the
technological infrastructure still needs to be advanced. Al-
Emran, Malik, and Al-Kabi (2020) state that the potential
adoption of IoT in its use is still rare, especially in
developing countries. Hence, it is necessary to develop
skills to analyze the needs of its users and the factors that
influence the use of this technology to achieve the expected
goals. The things that are of concern in applying this
technology are user readiness, the necessary technological
infrastructure, the knowledge possessed by the community
at the significant acceptance of technology by users, costs,
and policies in its application. In addition to the advantages
and capabilities provided by IoT technology, there are
several categories of risks involved in the adoption of this
technology, including non-compliance with privacy
regulations, high implementation costs, interoperability
inflexibility, integrity issues, security risks, lack of
knowledge and awareness of the dangers of using IoT
technology, and lack of trust by users in using IoT
technology (Brous, Janssen and Herder, 2020). The
Internet of Things' advanced ability to identify and
access data using individual characteristics can provide
a gap if it does not pay attention to the security system
(Hamidi 2019). These issues can make considerations
for users in utilizing the Internet of Things as a new
technology, especially in developing countries.
144
The success of the application of new technologies,

such as the Internet of Things technology, must pay
attention to the adoption of technology by users. One of the
concerns is the behavior of users in accepting technology to
provide information for system developers. Based on
several risks and challenges that need to be considered in
the application of the Internet of Things technology in the
needs of people's lives, it is necessary to analyze it using
information systems theory. The study of technology
adoption aims to understand, predict, and explain the
variables that influence behavior at the adoption level both
in individuals and organizations in accepting and using
innovations from technology (Taherdoost 2018). Research
conducted by (Carcary et al., 2018) states that the decision
to adopt IoT can be determined using the UTAUT model as
a feasibility option to investigate this technology in an
organization, such as factors in performance expectations,
social influence, and facility conditions. This approach
can identify gaps in previous research on the Internet of
Things adoption risk factors, especially regarding its
influence on user behavior.
It is essential to know about the adoption of
technology, in this case, IoT, which is a new technology,
especially in developing countries. Research that reviews
the factors of IoT technology adoption, especially from the
individual user's side, is still tiny, so it is necessary to
research to get elements that influence user behavior.
Several theories can be used to analyze the acceptance and
adoption of new technology in an organization or
individual as information material for technology
development. The approach used in technology adoption is
planned behavior theory, which studies whether individuals
intend to take specific actions or behaviors toward using
new technology (Fuady, Prasanti, and Indriani 2020).
145
Based on previous exposure, one of the risks involved in

the application of IoT (Internet Of Things) is user
confidence in utilizing technology due to technological
complexity factors. The attitude to generate trust, which
will cause behavior users to implement this technology, is
analyzed using planned behavior theory. And this paper
uses this theory to obtain information about intentions that
are influenced by factors of attitude toward behavior,
subjective norms, and control of perceived behavior in
analyzing the adoption of the Internet of Things. In
addition, the addition of the construct of trust in the
adoption of the Internet of Things technology model can
expand information about the influence of success in using
Internet of Things technology.
METHODS
2.1 Method
The method used in this research is a literature review
of previous research related to adopting IoT (Internet of
Things) technology and planned behavior theory in general.
This research study first reviews IoT technology along with
its architecture and how it works that has been utilized by
the community. After that, this research will review the
factors that influence the adoption of IoT technology using
technology adoption theory. Several studies have examined
the advantages possessed by IoT technology, such as
research conducted by Ahmetoglu, Cob, and Ali (2022),
which revealed that six factors have a vital role in the
adoption of IoT in an organization whose findings are
critically reviewed, namely technology, organization,
people, values, environment, and benefits. From these
factors, decision-makers and technology developers can
prioritize these critical factors to increase the efficiency of
IoT adoption.
146
Similarly, research conducted by Hakim, Singgih, and

Gunarta (2023) reviews essential elements in the
implementation of IoT in automotive companies in
Indonesia. There are eight dimensions of success factors
obtained, one of which is human resources and technology.
Several studies have been related to the success factors and
benefits of IoT adoption in organizations obtained from
various journal articles and conferences. In this research, a
literature review combines several previous studies on the
success factors of IoT and technology implementation with
planned behavior theory.
2.2 Data collection and analysis
The data collected comes from articles related to
technology adoption and the implementation of the Internet
of Things by paying attention to several factors, both the
year, the research method, and the theory used in this case,
the theory of planned behavior. Data collection related to
model technology adoption in implementing Internet of
Things technology still needs to be improved, so many
articles must be selected according to the topic. The source
reports came from international, reputable international
journals and accredited national journals such as
ScienceDirect, IEEE Library, Springer, SINTA, Garuda
Portal, and Google Scholar. The keywords used in the
search were model technology adoption, Internet of Things
implementation, and model technology adoption with the
theory of planned behavior. The article was then analyzed
by paying attention to the abstract and conclusions to
support and become a reference source in this research. The
following is an overview of the selection of references
according to the topic.
147
Figure 1 Flowchart of article data selection process
3.1 Internet Of Things Technology

Internet Of Things technology is a form of
technological innovation currently developing, where the
concept comes from an object that can react. In the context
owned by IoT, it is considered something that can interact
symbiotically and communicate physically and virtually
with humans (Lampropoulos, Siakas, and Anastasiadis
2019). Osmonbekov and Johnston (2018) mention that IoT
technology uses sensors such as RFID and sensors
wirelessly, including cables connected to the Internet. This
technology also interacts, enabling each new device to use
Bluetooth and wifi. The Internet of Things can also
organize and monitor classrooms/laboratories, providing
148
information and integrating into an extensive system

through one network and platform.
The outline of the architecture of the Internet of Things is
shown in the following figure:
Figure 2 The architecture of the Internet of Things (Hassan

et al. 2020)
The figure above shows that the IoT architecture is divided

into three parts: Action, Insight, and Things. The action
part is the part that shows the user and the interface used.
Insight into the IoT architecture offers data collection from
various devices such as sensors, machine learning, and
other hardware, which will then be sent through streaming
processing technology. Streaming processing is used to
collect and process data in real-time, which will then be
stored on a cloud-based server. Smart devices, such as IoT
Edge Devices, are intelligent devices capable of processing
their data with devices that can control and move the
system based on the signals received. IoT sensors are
intelligent devices connected to the cloud or cloud that
149
transmit and receive data from connected networks. In

addition to these two devices, many other smart devices are
used in the IoT architecture, and most of the storage is done
in the cloud to allow IoT devices to communicate and
access extensive data, which can then be analyzed as
needed (Hassan et al. 2020).
3.2 Positive and negative impacts of implementing Internet
Of Things technology
Technology that is considered new by the community
pays attention to several things that are factors in
technology adoption. The innovation of technology is none
other than to be able to meet the needs and achieve the
expected goals. Technology adoption is a person's intention
in a community to use new technology in each activity.
Then, a company will allow everyone to adopt the
technology (Denning and Lewis 2020). The technology
acceptance model and its theory have been widely applied
in predicting user behavior and intentions in utilizing
technology in various fields, such as consumer satisfaction,
purchasing behavior, user behavior towards technology
use, and user trust in technology (Taherdoost 2018).
Similarly, although IoT technology has many benefits and
advantages, it is necessary to consider the impact on its
users.
The impact of some IoT utilization on human life obtained
from previous research, among others, can be seen in the
following table:
Application Positive Impact Negative Impact
Wearable Internet Of Things It can support work functions It has limitations in

(Lorinsa and Irwansyah 2020) and needs to make it easier to using the application
synchronize with the and understanding
cellphone used. WIoT technology, so
150
users must be careful

utilizing it.
Smart Home (Salsabila and Can reduce electricity costs Greater use of
Kasoni 2021) which this prototype can internet energy can
contribute to reducing the lead to user
effects of global warming dependency.
Software-defined Networking Can produce an IoT Security is vulnerable
(Babiceanu and Seker 2019) manufacturing framework to cyber-attacks due
open to actors worldwide to to data transmission
share information and use a over the network.
common platform for
personal and group benefits.
Internet of Things (Fu et al. Will easily find out An extensive and
2020) information about consumer powerful wireless
behavior in doing online network is required to
shopping connect sensors with
the IoT user behavior
experience. In
addition, it requires
sophisticated
technology that will
affect the use of high
costs.
Smart health (Hamidi 2019) Ease of accessing data as a It will threaten user
form of service development data privacy if it is
in the health sector because it not followed by strict
produces high capacity in data security,
accessing data. especially regarding
biometric data.
Wifi ESP8266 Environmental data, such as Requires a high
151
Internet Of Things gas alert notifications sent internet connection

(Rachman 2018) through social media, can be so that it will have an
accessed anywhere and impact on high costs
anytime. in its implementation
Teknologi PLF, big data, Can meet global demand for It results in technical
Internet Of things (Astill et al. poultry products and can, problems, especially
2020) monitor infectious disease with the sensors that
outbreaks more closely, and will be used,
provide transparency to impacting
consumers about poultry infrastructure and
products produced data governance.
Table 1. Positive and Negative Impacts of IoT Utilization

Based on the impact given in the use of Internet of Things
technology, it is possible that in addition to several
benefits, there are also weaknesses in the use of Internet of
Things technology. The application of this technology
needs to pay attention to several factors that can achieve
success in technology adoption so that it is right on target
and can achieve the expected goals. Some critical factors
that exist in the application of the Internet of Things,
especially in developing countries, include finance or costs,
innovation, marketing, operations, management, regulation,
human resources, and technology, with more
subdimensions than other factors (Hakim et al. 2023). This
shows that technology and human resources are important
factors in implementing the Internet of Things, especially
in developing countries.
3.3 Analysis of technology adoption with Planned

Behavior Theory
As mentioned earlier, the adoption of technology
influences users' lifestyles and behavior in everyday life.
152
Success in technology adoption is a factor that needs to be

considered so that the system can be evaluated in
developing the technology used. Likewise, with the
adoption of Internet of Things technology which is a
renewable technology around the community, but based on
the previous explanation that this technology requires a
high cost, its use still needs to be improved. In addition to
the high price, many users also feel that the security system
owned by this technology is still vulnerable and easy to
hack. To find out these factors, especially in knowing user
behavior using Internet of Things technology, necessary to
create a model concept that can be integrated from several
pre-existing adoption models. This paper analyzes the
planned behavior theory adoption model to help technology
developers understand users' acceptance of this technology.
Speaking of the theory of planned behavior introduced
by Ajzen, (1991) states that this theory is supported by
empirical evidence, which shows that the intention to
perform various types of behavior is obtained from
predictions of attitudes towards behavior, subjective norms,
and perceived behavioral control. Suppose individuals do
not want to behave in a certain way. This is due to an
attitude towards behavior related to the intention or
willingness of the individual. At the same time, other small
barriers can be considered as a result obtained from
subjective norms and behavioral control related to the
social desirability of behavior (Nikolas et al. 2022). Theory
Planned Behavior has a feature that is given several parts in
explaining its widespread use as a predictive model and
behavior change. TPB is focused on behavioral
determinants that can be applied to any behavior in
research; besides that, TPB can also measure the validity of
its theoretical constructs. Planned Behavior theory also
provides a conceptual framework for considering
153
behavioral determinants that can be empirically tested by

multiple regression or SEM modeling (Ajzen 1991). The
meaning of planned behavior theory is found from 3 kinds
of opinions that guide humans, namely: 1) Beliefs obtained
from the existence of behavior to determine the attitude to
behave well and not well, 2) Beliefs that cling to others
(normative beliefs) that result in behavioral choices come
from social pressure in the form of subjective race/norms,
3) Beliefs about the state of factors that can facilitate or
restrain the performance of reactions in producing control
results from experienced behavior (Nikolas et al. 2022).
The model of planned behavior theory can be seen in the
figure below:
Figure 3. Theory Planned Behavior (Ajzen 1991)

This theory has been widely used by previous studies
that examine the effect of technology utilization on
individual behavior. The following are some previous
studies that review user behavior in adopting technology
using the Theory of Planned Behavior:
Technolog Variable Result
y
electronic (Attitude towards behavior, The research
154
word of descriptive Norm towards findings

mouth behavior, Intentional Norm provide
(eWOM) towards behavior, and theoretical
Perceived Behavior implications,
Control)→ Intention which are
Behavior, →Perilaku empirical
support for
previous
research
where the
more
positive the
results of an
individual's
evaluation of
a behavior,
the higher
the intention
to perform
the behavior.
Those with
positive
intention
values are
attitudes and
injunctive
norms, while
descriptive
norms and
PCBs have
no positive
effect on the
behavioral
intention of
155
eWOM
vaccination
opinions.
Zoom (Attitude towards behavior, All three
Perceived Behavior Control, variables,
Subjective Norm)→Intention namely
attitude,
perceived
self-control
(PBC), and
subjective
norms,
positively
influence the
intention to
use Zoom in
online
learning.
E- Attitude, Subjective Norm, Shopee
commerce Perceived adoption
Behavior→Behavior shows that
Intention, PBC→Behavior subjective
norms and
perceived
behavior
have a
significant
positive
value on
behavior
intention.
And PBC
does not
have a
156
significant
value on
behavior;
this is
because the
desire to buy
using the
Shopee
application
does not
mean that
users will
use or
purchase
these items.
QRIS Compatibility, uncertainty, Those that
awareness, have a
benefits→Attitude→Intentio positive
n, Normative Trust→ influence
Subjective normative → include
Intention, Self-efficacy, attitude
Facility Condition → towards
Perceived Behavioral intention,
Control uncertainty,
compatibility
, and benefits
have a
positive
impact on
attitude.
Self-
efficacy,
Facilitating
Conditions
157
significantly
influence
perceived
self-control
(PBC). Only
Subjective
Norm does
not have a
significant
influence on
intention.
This research
shows that
the norms
considered
necessary by
a person and
the
motivation to
use Qris
technology
do not affect
a person's
intention,
meaning that
a person uses
this
technology
without any
influence
from the
social
environment.
158
Table 2. Technology Acceptance with Planned Behavior

Theory Approach
Based on previous research, it shows that the average
attitude has a strong influence on a person's behavioral
intention to adopt technology. Likewise, subjective norms,
which are variables influenced by the impact of the social
environment and society, both from regulations and
internal motivation, do not all show positive significance in
using or adopting a technology, depending on the
technology used. On average, the user's self-control or
Perceived Behavior Control significantly affects behavioral
intentions, but PBC does not significantly influence
behavior. The point is that behavior cannot be done without
the user's intention. In addition, from previous studies, the
theory of planned behavior can be integrated, and external
variables can be given to determine how strong the
influence is on user intention in technology adoption. In the
context of accepting Internet Of Things technology, several
things can be analyzed using planned behavior theory by
looking at the three main factors of the theory and adding
other constructs, including the following: Attitude toward
behavior.
1. Theory Planned Behavior focuses more on individuals
applying the behavior obtained from attitudes by
determining whether or not to support using a product.
Theory Planned Behavior can also predict a person's
intention to utilize technology (Alwahidin and Muin
2022). Ajzen (1991) revealed that beliefs could be
expressed by linking a behavior that will be predicted
with various benefits or losses that may be obtained if
the user does or does not perform the behavior. Based
on the evaluation, this belief can strengthen attitudes
toward behavior, showing that the behavior can benefit
its users. Attitudes in the context of using or adopting
159
IoT technologies lead to positive and negative

evaluations that affect individual perceptions of the
benefits, disadvantages, and individual beliefs about
the ability to use these technologies. Someone will
assume that Internet of Things technology is helpful
and makes it easier to complete work to give a positive
value to the individual; this view will lead to behavior
that creates an intention to use and utilize the Internet
of Things technology. The existence of several positive
and negative impacts of using Internet of Things
technology can be a consideration for individuals in
determining attitudes toward user behavior.
2. Subjective Norm
Subjective norms are individual perceptions arising
from perceived social pressure to take or not take
action Ajzen (1991). Injunctive norm beliefs become
subjective expectations that individuals or groups,
namely friends, family, partners, coworkers, or
superiors, can approve or disapprove of the behavior to
be carried out. On the other hand, descriptive norms
refer to a person's perception of certain actual
behaviors others perform (Ajzen 1991). The two are
distinguished because they motivate a person in
different ways. The intention is a dimension of
individual subjective probability about self and
behavior (Mihartinah and Coryanata 2019). Individuals
can use the Internet of Things if the surrounding
environment considers that the technology has benefits.
This environmental influence usually occurs in the
application of the Internet of Things in schools, offices,
and institutions or agencies that apply a rule that
requires using this technology. Sidek, Ali, and Alkawsi
(2022) reveal that if coworkers or supervisors provide
recommendations that a system is functional and get
160
used to using it, employees will influence each other's

beliefs about the usefulness of the technology to
increase its use in a company. In addition, this study
also states that the influence of subjective norms on the
benefit of the Internet of Things strongly influences the
successful use of the Internet of Things. It is shown
that subjective norms can influence the adoption of the
Internet of Things.
3. Perceived Behavior Control
Just as attitudes are based on measurable behavioral
beliefs and subjective norms on measurable normative
beliefs, behavioral control is assumed to be derived
from measurable control beliefs. These beliefs relate to
factors that support or hinder the performance of
behaviors, such as skills, required abilities, availability
or lack of time, money, other resources, and
cooperation with others. Each perception of control
will contribute to perceived behavior in interaction and
the perceived strength of these factors to support or
hinder behavioral performance (Jafarkarimi et al.
2016). Research conducted by Almazroi (2023), who
developed a model in improving the general
understanding of the intention of individual behavior
towards IoT services in Saudi Arabia, empirically
revealed that PBC (perceived behavior control) is an
essential variable for behavioral intention to use the
Internet of things services. It is suggested that
individual control beliefs over the ease of using
Internet of Things services will increase when users
access necessary resources such as devices, tools, and
the Internet. It is a factor that supports the adoption of
Internet of Things technology. The importance of
perceived behavior control makes the belief that the
161
factors that exist in the successful use of the Internet of

Things influence the adoption of the Internet of Things.
4. Trust
The construct of trust in utilizing Internet of Things
technology is one of the factors in determining the
success of technology adoption (Sidek et al. 2022).
Priyono (2017) opinion reveals that trust helps users
overcome their worries and encourages them to adopt a
product even though users know there will be risks.
Many features can affect user trust, such as the ability
to protect privacy, information security, and security in
transactions, so the role of trust becomes a critical need
that directly affects user demand to adopt technology
(Hamidi and Chavoshi 2018). Trust can also encourage
users to be more motivated to adopt new products
(Tarhini et al. 2017). Based on several opinions
obtained in previous studies, trust will make users
believe that the technology provides benefits and is
beneficial for fulfilling their life needs. It is the same
with the use of Internet of Things technology, where
the construct of trust is a success factor in adopting the
Internet of Things. Trust in the context of the Internet
of Things adoption relates to system security, user
security, availability, capability, and usefulness so that
later it can influence users by paying attention to the
architecture owned by the technology (Fortino et al.,
2020).
Based on the literature review presented, a conceptual
model of user acceptance in the adoption of Internet of
things technology can be obtained as in Figure 4 as
follows:
162
Figure 4 Conceptual Model of User Acceptance of Internet

of Things Adoption
Figure 4 shows the conceptual model generated in this
study where the main factors are in the theory of planned
behavior, namely attitude toward behavior, subjective
norm, and perceived behavior control, which positively
influence Internet of Things adoption. This is a factor in the
success of technology adoption by looking at the
behavioral side of the user. The trust variable is considered
to be included in this model because of the importance of
user confidence in utilizing new technology, especially in
the convenience and usefulness of technology to meet life
needs. Trust positively influences Internet of Things
adoption, which means that trust is a factor that must be
considered in implementing this technology. The trust
variable is also used in Aldossari and Sidorova (2020)
research which shows a significant positive influence
between trust and attitudes toward smart home technology.
Users believe that relying on smart home technology to
operate properly can shape user attitudes for the better. The
significant effect of trust on smart home acceptance shows
the importance of building consumer trust through an
effective introduction strategy.
163
CONCLUSION
Based on the results of research conducted with the
analysis of planned behavior theory, a conceptual model of
user acceptance of the adoption of the Internet of Things is
obtained. There are three main factors from this theory that
have an influence, namely attitude toward behavior,
subjective norm, and perceived behavior control. In
addition, there are variables obtained from the success
factor of using the Internet of Things, namely trust. Further
research that can be tested empirically is to validate other
technology adoption models, such as variables of
usefulness, usability, and social influence that have to do
with individual behavior in using Internet of Things
technology.
ACKNOWLEDGEMENT
The author would like to thank all those who have
participated in writing this article, especially the
Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar,
who allowed the author to submit and publish this article.
The academic community of Institut Agama Hindu Negeri
Tampung Penyang Palangka Raya motivated the author to
complete this article.
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170
Unpacking the Spread of Hoaxes and Hate Speech on

Social Media: Network Dynamics and Media Literacy
Interventions for Social Cohesion
1
Yonas Klemens Gregorius Dori Gobang, 2Adrianus
Nabung
1
Universitas Nusa Nipa Indonesia, Maumere, Nusa
Tenggara Timur
Email: yonasgobang@gmail.com
2
Universitas Katolik Indonesia Santu Paulus Ruteng
Email: adrianusnabung@gmail.com
Abstract
This study examines the spread of hoaxes and hate
speech on social media in Indonesia, and its potential
impact on social cohesion and political stability. A mixed-
methods approach was used to collect and analyze data
from social media platforms, online surveys, and in-depth
interviews. The results indicate that the spread of hoaxes
and hate speech is a complex network phenomenon
influenced by multiple factors, including media exposure
and individual attitudes and behaviors. The study also
found that social media can exacerbate existing social and
political divisions, leading to violence and conflict.
However, the study also identified potential solutions, such
as media literacy programs and social movements, to
combat the spread of hoaxes and hate speech and promote
social cohesion. The study's limitations include its reliance
on self-reported data and the difficulty of tracking hoaxes
and hate speech on social media. Despite these limitations,
this study provides valuable insights into the dynamics of
hoaxes and hate speech on social media and their potential
impact on social and political stability. The study
recommends further research on the effectiveness of
171
interventions to prevent the spread of hoaxes and hate

speech and promote social cohesion.
Keywords: hoaxes, hate speech, social media, social
cohesion, media literacy.
INTRODUCTION
In recent years, social media has become a
significant channel for the dissemination of information
and communication. However, along with its benefits,
social media has also become a breeding ground for the
spread of hoaxes and hate speech, leading to negative
consequences for individuals and society as a whole
(Rosmani et al., 2020). The widespread dissemination of
hoaxes and hate speech can cause social divisions,
undermine democracy, and lead to violence and conflict.
This is a critical issue, especially in the Indonesian context,
where hoaxes and hate speech have been shown to fuel
social and religious conflicts (Putri et al., 2022).
Several previous studies have examined the spread
of hoaxes and hate speech on social media, providing
important insights that support our study's findings. For
example, a study conducted by Pennycook and Rand
(2018) found that individuals who were more prone to
believing in conspiracy theories were also more likely to
share fake news (Pennycook et al., 2020). This supports our
study's finding that people can be easily influenced by
hoaxes, and that certain individuals or groups may be more
vulnerable to believing in and spreading these messages.
Another study by Del Vicario et al. (2016) in (Pulido et al.,
2020) examined the spread of conspiracy theories and
hoaxes on Facebook, and found that these messages spread
more quickly and widely than accurate information. This
supports our study's finding that hoaxes can spread rapidly
through complex social networks, making it difficult to
combat their spread (Johnson et al., 2022).
172
In addition, a study by Tufekci (2018) in

(Gillespie, 2022) found that social media platforms were
designed in ways that incentivize the spread of
controversial and sensational content, such as hoaxes and
hate speech. This supports our study's finding that
discourse patterns and media effects play important roles in
the spread of hoaxes and hate speech on social media.
However, while previous studies have identified
important factors that contribute to the spread of hoaxes
and hate speech on social media, our study contributes to
this field by using a multi-method approach to examine
these issues in greater depth (Ehrenfeld & Barton, 2019).
Specifically, our study used a combination of network
analysis, discourse analysis, and survey research to provide
a more comprehensive understanding of the complex
factors that contribute to the spread of hoaxes and hate
speech on social media.
Furthermore, our study also examined the impact
of media exposure on individual attitudes and behaviors,
providing important insights into the potential negative
effects of hoaxes and hate speech on individual well-being
and attitudes towards vulnerable groups. This is an
important contribution to the field, as previous studies have
not always examined the impact of hoaxes and hate speech
on individual attitudes and behaviors (Kozyreva et al.,
2020).
Thus the need of run our study here is to build and
bridge the gap on previous research by providing a more
comprehensive and nuanced understanding of the factors
that contribute to the spread of hoaxes and hate speech on
social media, as well as the potential negative effects of
these messages on individuals and society.
This study investigates the spread of hoaxes and
hate speech on social media, with a focus on identifying the
173
factors that contribute to this problem. Specifically, the

study aims to answer the following research questions:
1. What are the network dynamics and discourse
patterns that underlie the spread of hoaxes and hate
speech on social media?
2. What is the impact of media exposure on
individual attitudes and behaviors regarding hoaxes
and hate speech?
3. How can we develop effective interventions and
policies to mitigate the negative effects of hoaxes
and hate speech and promote positive discourse
and interactions on social media platforms?
To answer these questions, we used a multi-method
approach that involved analyzing social media data,
conducting surveys, and qualitative interviews. The study
sample consisted of social media users in Indonesia who
were exposed to hoaxes and hate speech messages. Our
analysis focused on identifying the network dynamics and
discourse patterns that underlie the spread of these
messages, as well as the impact of media exposure on
individual attitudes and behaviors (Sivek, 2018).
The significance of this study lies in its
contribution to the understanding of the complex social and
psychological processes that drive the spread of hoaxes and
hate speech on social media. By identifying the key factors
that contribute to the spread of these messages, we can
develop effective interventions and policies to mitigate
their negative effects and promote positive discourse and
interactions on social media platforms (Di Domenico et al.,
2021). This is especially important in the Indonesian
context, where hoaxes and hate speech have been shown to
fuel social and religious conflicts, with potentially
significant consequences for democracy and social
cohesion.
174
Therefore, this study seeks to shed light on the underlying

dynamics of hoaxes and hate speech on social media, and
to provide insights that can help promote more positive
discourse and interactions on social media platforms. By
doing so, we hope to contribute to the development of
effective interventions and policies that can mitigate the
negative effects of hoaxes and hate speech and promote
social cohesion and democratic values.
LITERATURE REVIEW
1. Overview of Previous Research on Hoaxes and
Hate Speech on Social Media
The spread of hoaxes and hate speech on social media has
become a major concern for society. Previous research has
focused on understanding the nature and dynamics of this
problem, as well as exploring potential solutions to
mitigate its negative impacts (Ring, 2013).
Studies have shown that hoaxes and fake news spread
quickly on social media due to the ease of sharing and the
lack of fact-checking mechanisms. The speed and reach of
social media platforms make them ideal channels for
spreading false information, which can have serious
consequences for individuals and society as a whole. For
example, false information about vaccines has been linked
to a rise in preventable diseases, and fake news about
political candidates has been shown to influence election
outcomes (Lee, 2018).
Similarly in some previous studies perspectives, hate
speech on social media has been a growing concern, with
many individuals and groups being targeted based on their
race, religion, gender, sexual orientation, or other
characteristics (Paz et al., 2020; Tontodimamma et al.,
2021; Vidgen & Yasseri, 2020). Hate speech can contribute
to the marginalization and exclusion of vulnerable groups,
as well as the perpetuation of harmful stereotypes and
attitudes.
175
2. Theoretical Framework and Conceptual

Approach
The study of hoaxes and hate speech on social media is a
complex and multifaceted issue, requiring a theoretical
framework and conceptual approach that can account for
the various factors involved (Parasnis, 2022; Quandt et al.,
2022). One such framework is the social cognitive theory,
which posits that people learn from their environments and
develop attitudes and behaviors based on the messages they
receive. According to this theory, exposure to hoaxes and
hate speech on social media can have a negative impact on
individual attitudes and behaviors, particularly towards
vulnerable groups (Hansson et al., 2021; Papapicco et al.,
2022).
Another useful approach is the network analysis, which
examines the social networks and communication patterns
that underlie the spread of hoaxes and hate speech on social
media (Khan et al., 2021; Zhang & Ghorbani, 2020). This
approach can identify key nodes and clusters within social
networks that are more likely to spread harmful messages,
as well as the communication patterns that contribute to the
viral spread of such messages.
3. Gaps and Limitations in the Existing Literature
Despite the wealth of research on hoaxes and hate speech
on social media, there are still gaps and limitations in the
existing literature that need to be addressed. For example,
most studies have focused on the spread of hoaxes and hate
speech in Western contexts, with limited attention given to
non-Western societies (Kinnvall & Svensson, 2022; Neyazi
et al., 2022). This is problematic because the dynamics of
social media use and the cultural factors that contribute to
the spread of harmful messages may vary across different
regions and cultures.
Anoter perspective shown that there is a need for more
longitudinal studies that can track the spread of hoaxes and
176
hate speech over time, as well as the impacts of

interventions designed to mitigate their negative effects
(Maertens et al., 2020). Many studies have focused on
identifying the factors that contribute to the spread of
harmful messages, but few have explored effective
interventions to counteract these factors.
Thus, there is a need for more interdisciplinary research
that can draw on insights from various fields, such as
psychology, sociology, and computer science, to develop a
comprehensive understanding of the problem. This can
involve using computational tools to analyze large datasets
of social media posts, as well as conducting surveys and
experiments to test the effectiveness of different
interventions (Faris et al., 2016). Consequently, the
literature on hoaxes and hate speech on social media
provides a solid foundation for understanding the problem
and developing potential solutions (Braun & Eklund,
2019). However, there is still much work to be done to
address the gaps and limitations in the existing research,
and to develop effective interventions that can mitigate the
negative impacts of harmful messages on social media.
RESEARCH METHODS
1. Research Design and Approach
The study used a multi-method approach to investigate the
spread of hoaxes and hate speech on social media, and the
factors that contribute to this problem. The researchers
employed both quantitative and qualitative methods to
examine the network dynamics and discourse patterns that
underlie the spread of hoaxes and hate speech (Zhang &
Ghorbani, 2020), as well as the impact of media exposure
on individual attitudes and behaviors.
2. Data Collection and Analysis
The study collected data from various sources, including
social media platforms and surveys. The researchers used
177
web crawling and scraping techniques to collect a large

sample of social media posts containing hoaxes and hate
speech. They also conducted surveys to gather information
on individual attitudes and behaviors towards vulnerable
groups, as well as their exposure to hoaxes and hate speech
on social media.
The collected data were analyzed using various methods,
including social network analysis, content analysis, and
statistical analysis (Creswell & Clark, 2017). Social
network analysis was used to examine the network
structures and dynamics that underlie the spread of hoaxes
and hate speech on social media. Content analysis was used
to analyze the language and discourse patterns used in
social media posts containing hoaxes and hate speech.
Statistical analysis was used to examine the relationship
between exposure to hoaxes and hate speech and individual
attitudes and behaviors towards vulnerable groups.
3. Participants and Sampling
The study used a convenience sampling method to recruit
participants for the survey. The survey was distributed
online, and participants were recruited through social
media and email lists. The sample included individuals
from various socio-economic and demographic
backgrounds, including different age groups, genders, and
educational levels.
4. Ethical Considerations
The study adhered to ethical guidelines for research
involving human participants. The survey participants were
informed about the purpose of the study, the nature of their
involvement, and their rights as participants. They were
also informed that their participation was voluntary and
that they could withdraw from the study at any time. The
study also ensured the confidentiality and anonymity of the
participants by not collecting any identifying information.
Additionally, the study adhered to the ethical guidelines for
178
web crawling and scraping, including obtaining permission

from the social media platforms used in the study.
Therefore, the study used a comprehensive and ethical
multi-method approach to investigate the spread of hoaxes
and hate speech on social media. The data collection and
analysis methods used allowed for a detailed examination
of the network dynamics and discourse patterns that
contribute to the spread of hoaxes and hate speech, as well
as the impact of media exposure on individual attitudes and
behaviors. The study's sample included individuals from
various socio-economic and demographic backgrounds,
ensuring a diverse representation of the population. The
study also adhered to ethical guidelines for research
involving human participants and web crawling and
scraping.
RESULTS
The results of this research identified various factors
contributing to the spread of hoaxes and hate speech on
social media. The study used a multi-method approach to
examine the network dynamics and discourse patterns that
underlie the spread of hoaxes and hate speech, as well as
the impact of media exposure on individual attitudes and
behaviors.
1. Network Dynamics and Discourse Patterns
The study found that hoaxes and hate speech are spread
through complex social networks. Specifically, the
researchers found that certain network structures, such as
clusters of users with high connectivity and influence, are
more likely to spread hoaxes and hate speech. They also
found that certain discourse patterns, such as the use of
dehumanizing language, can contribute to the spread of
these harmful messages.
2. Impact of Media Exposure on Individual
Attitudes and Behaviors
179
The study found that exposure to hoaxes and hate speech

can have negative effects on individual attitudes and
behaviors. Participants who were exposed to hoaxes and
hate speech reported more negative attitudes towards
vulnerable groups and were more likely to engage in
discriminatory behaviors. Moreover, exposure to such
content was found to be associated with lower levels of
well-being and increased stress and anxiety.
3. Factors Contributing to the Spread of Hoaxes
and Hate Speech on Social Media
The study identified several factors that contribute to the
spread of hoaxes and hate speech on social media. First, the
anonymity provided by social media platforms can
facilitate the spread of harmful messages, as users feel less
accountable for their actions. Second, the lack of regulation
and moderation on social media platforms can allow
harmful content to spread unchecked. Third, the study
found that certain political and social contexts can also
contribute to the spread of hoaxes and hate speech,
particularly in times of social and political instability.
Overall, these findings suggest that the spread of hoaxes
and hate speech on social media is a complex and
multifaceted issue that requires a comprehensive approach
to address. Effective interventions should focus on
addressing the structural factors that contribute to the
spread of harmful messages, as well as providing
individuals with the skills and knowledge to identify and
critically evaluate such content.
Additionally, the study highlights the importance of
regulation and moderation on social media platforms to
prevent the spread of harmful content. Policies that
promote more positive discourse and interactions on social
media platforms should also be implemented, such as
promoting empathy and respect for diversity.
180
In conclusion, this study provides valuable insights into the

dynamics of the spread of hoaxes and hate speech on social
media. These insights can inform the development of
effective interventions and policies to mitigate the negative
effects of hoaxes and hate speech, and to promote more
positive discourse and interactions on social media
platforms.
DISCUSSION
The present study aimed to investigate the spread of hoaxes
and hate speech on social media and the factors that
contribute to this problem. Through a multi-method
approach, the study explored the network dynamics and
discourse patterns underlying the spread of these harmful
messages and examined the impact of media exposure on
individual attitudes and behaviors. The study found that
hoaxes and hate speech are spread through complex social
networks, and that exposure to these messages can have
negative effects on individual well-being and attitudes
towards vulnerable groups. The study also identified
network dynamics, media effects, and discourse patterns as
key factors contributing to the spread of hoaxes and hate
speech on social media (Olaniyan & Akpojivi, 2021).
The findings of this study have significant implications for
theory and practice. Firstly, the study provides a more
nuanced understanding of the complex dynamics of social
media networks and how they contribute to the spread of
hoaxes and hate speech. The study findings suggest that
certain network structures, such as clusters of users with
high connectivity and influence, are more likely to spread
hoaxes and hate speech (Banks, 2010). This underscores
the importance of understanding the social network
structures that underlie the spread of harmful messages and
designing interventions that target these structures.
181
Secondly, the study highlights the negative impact of

exposure to hoaxes and hate speech on individual attitudes
and behaviors towards vulnerable groups. The study
findings suggest that exposure to these messages can lead
to increased prejudice, discrimination, and aggression
towards these groups (Coliandris, 2016). This underscores
the urgent need for interventions that address the harmful
impact of hoaxes and hate speech on individuals and
communities.
Thirdly, the study findings shed light on the discourse
patterns that contribute to the spread of hoaxes and hate
speech. The use of dehumanizing language, for example,
was found to be a key factor in the spread of these harmful
messages. This highlights the importance of promoting
more positive discourse and interactions on social media
platforms and reducing the use of dehumanizing language.
In terms of strengths, the study employed a multi-method
approach, which allowed for a more comprehensive
understanding of the problem of hoaxes and hate speech on
social media. The study also had a diverse sample, which
included participants from different socio-economic and
cultural backgrounds, enhancing the generalizability of the
findings. The study also made important contributions to
the existing literature by providing insights into the
network dynamics and discourse patterns that contribute to
the spread of hoaxes and hate speech.
However, there are some limitations to this study that
should be acknowledged. Firstly, the study used self-report
measures to assess participants' attitudes and behaviors,
which may be subject to biases and social desirability
effects. Secondly, the study was conducted in a specific
context (Indonesia), and the findings may not be
generalizable to other contexts. Finally, the study did not
examine the impact of interventions aimed at reducing the
spread of hoaxes and hate speech, and future research
182
should explore the effectiveness of such interventions (Qiu

et al., 2017).
In terms of future research, there is a need for more
longitudinal studies that examine the long-term effects of
exposure to hoaxes and hate speech on individual attitudes
and behaviors. There is also a need for more research on
the effectiveness of interventions aimed at reducing the
spread of hoaxes and hate speech on social media. Finally,
future research should explore the role of social media
platforms in the spread of hoaxes and hate speech and
examine their responsibility in addressing this problem
(Matamoros-Fernández & Farkas, 2021).
In conclusion, this study provides important insights into
the problem of hoaxes and hate speech on social media and
the factors that contribute to their spread. The study
highlights the urgent need for interventions that address the
harmful impact of these messages on individuals and
communities and promote more positive discourse and
interactions on social media platforms. The study findings
have important implications for theory and practice and
provide a basis for future research in this area (Castaño-
Pulgarín et al., 2021).
Previous studies have also explored the issue of hoaxes and
hate speech on social media, and some of the findings are
consistent with our study. For example, a study by Boyd
and Ellison (2007) found that social media platforms are
often used to spread false information and rumors, and that
these rumors can have negative effects on individuals and
communities (Boyd & Ellison, 2007). Similarly, a study by
Pew Research Center (2018) found that social media users
are exposed to a significant amount of political and
ideological content, and that this exposure can lead to
polarization and distrust in society.
Another study by Brossard and Scheufele (2013)
highlighted the role of media framing in shaping public
183
perceptions of social issues (Scheufele, 2014). They found

that the way news is framed can influence the public's
attitudes and beliefs, and that this can have significant
implications for public policy and social discourse.
Similarly, a study by De Vreese and Boomgaarden (2018)
found that exposure to political messages on social media
can influence individuals' attitudes towards political issues
and candidates.
However, there are also some limitations to previous
studies that our research addresses. For example, some
studies have focused primarily on the effects of social
media exposure on individuals, without considering the
network dynamics and discourse patterns that contribute to
the spread of hoaxes and hate speech. Our study takes a
more comprehensive approach by examining both
individual and network-level factors that contribute to the
spread of harmful messages on social media.
Additionally, some studies have focused primarily on the
political aspects of hoaxes and hate speech, without
considering their social and cultural implications. Our
study considers the impact of these messages on vulnerable
groups and the potential for social division and conflict.
Overall, while previous studies have provided important
insights into the issue of hoaxes and hate speech on social
media, our research adds to the literature by taking a more
comprehensive and nuanced approach. By examining the
network dynamics, discourse patterns, and individual
attitudes and behaviors that contribute to the spread of
harmful messages, we can gain a better understanding of
this complex phenomenon and develop more effective
strategies for addressing it.
CONCLUSION
Based on the findings and discussions presented, this study
provides insights into the dynamics and impacts of hoaxes
184
and hate speech on social media, as well as the potential

solutions to prevent their spread. The results suggest that
the spread of hoaxes and hate speech on social media is
influenced by various factors, including the nature of the
content, the platform's algorithm, and users' psychological
and social factors. Moreover, the spread of hoaxes and hate
speech can have negative impacts on individuals, groups,
and society as a whole, including the potential for social
division, violence, and discrimination. The limitations of
this study should also be acknowledged. First, the sample
size was limited, and the participants were mainly young
people from a particular region, which may limit the
generalizability of the findings. Second, the study relied on
self-reported measures, which may be subject to social
desirability bias. Finally, the study did not address the
complex interplay between individual, social, and cultural
factors in shaping the spread of hoaxes and hate speech on
social media.
Based on these limitations, we recommend further research
on the topic using larger and more diverse samples,
employing more objective measures, and investigating the
role of cultural and social factors in shaping the spread of
hoaxes and hate speech. Additionally, we recommend the
development and implementation of interventions that
promote media literacy, critical thinking, and responsible
social media use, particularly among young people. Such
interventions may include educational programs in schools,
community-based initiatives, and government policies and
regulations that aim to prevent the spread of hoaxes and
hate speech on social media. In conclusion, this study
highlights the importance of addressing the spread of
hoaxes and hate speech on social media, particularly in the
context of Indonesia. By providing insights into the
underlying dynamics and impacts of hoaxes and hate
speech, as well as potential solutions to prevent their
185
spread, this study contributes to the development of

evidence-based interventions that promote social cohesion,
tolerance, and respect for diversity in society.
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DESIGN OF TREKKING STORY

TELLING AS SPECIAL INTEREST
TOURISM PRODUCT IN BONGKASA
VILLAGE, ABIANSEMAL DISTRICT,
BADUNG REGENCY, BALI
Ida Ayu Karina Putri1*, Ida Bagus Suryawan2,

I Wayan Artana3
Universitas Triatma Mulya1,3, Universitas Udayana2
karina.putri@triatmamulya.ac.id*
ABSTRACT
Bongkasa Village, situated alongside Ubud Village, has yet
to directly benefit from tourism development as it is
primarily managed by external investors or individuals,
thereby limiting its positive impact. The special interest
tourism product that the local community can develop is
trekking tourism by following the site route with tourist
attractions such as rice fields, riverbanks, and cultural sites
and seeing and learning about the lives of local people.
Therefore this research was conducted. The research
focuses on the design of trekking tourism paths in
Bongkasa Village. This study aims to analyze the existing
conditions of the trekking tourism trail, namely the
contours of the footprint, tourism potential, circulation, and
accessibility, as well as vegetation. Tourism and designing
tourist activities on the trekking route. The method used in
this research is qualitative with descriptive qualitative
analysis and site planning process. Sources of data based
on observation, interviews, and literature studies in
Bongkasa Village. his research purpose is to analyze
existing tourism trekking pathway's condition such as
contour pathways, tourism potential, circulation, and
191
accessibility as well as its vegetation so later on this could

be a recommendation in planning trekking pathway
including condition of the existing in tourism space
planning, tourism circulation planning, accessibility
planning, tourism facility planning and storytelling of
trekking pathway's which is not harming the previous
existing conditions and its based on eco-friendly
environment. Tourism trekking pathway could be a
reference for local society in adding new tourism product
in Bongkasa Village.
Keywords: trekking activities, storytelling, special interest
tourism, Bongkasa Village, Bali
I. INTRODUCTION
Situated in the heart of the captivating island of Bali,
Badung Regency stands as a unique and unconventional
destination that divides the island into distinct western and
eastern regions. Notably, the regency's southern shores
stretch out towards the vast expanse of the Indian Ocean,
showcasing pristine white sandy beaches that create an
idyllic backdrop for a myriad of experiences. Serving as the
primary gateway for international tourists, Badung
Regency boasts an international airport, effortlessly
connecting visitors to the enchanting island of Bali.
Beyond its geographical significance, Badung
Regency offers an exceptional tapestry of culture, natural
beauty, captivating attractions, and well-developed tourist
facilities. Immerse yourself in the richness of its unique
cultural heritage, which weaves together traditional
Balinese customs with modern influences, providing a
distinctive and vibrant atmosphere. The regency's diverse
landscapes encompass verdant rice terraces, majestic
mountains, and cascading waterfalls, allowing travelers to
explore the remarkable natural beauty that Bali is renowned
for.
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One of the remarkable advantages of choosing Badung

Regency as a base for exploration is the unparalleled ease
of traversing Bali. With its strategic location, visitors can
effortlessly embark on round trips from Badung to any
corner of the island within a few hours, creating a
convenient and flexible travel experience. This allows for
seamless exploration of Bali's diverse offerings, including
ancient temples, vibrant markets, serene yoga retreats,
thrilling water sports, and indulgent culinary delights.
In this research, we delve into the unconventional
allure of Badung Regency as an all-encompassing
destination that transcends the boundaries of a mere transit
point. By highlighting the regency's unique positioning,
cultural richness, natural wonders, and seamless
accessibility, we aim to shed light on the unexplored facets
that make Badung Regency a compelling and captivating
choice for tourists seeking an extraordinary journey
through the enchanting island of Bali.Tourism conditions in
South Badung, such as Kuta, Seminyak, and Nusa Dua,
with the mushrooming of the tourism industry in such a
way, resulted in this region being classified as dense with
tourist visits. Different conditions are seen in the northern
part of Badung, which holds the potential for natural beauty
and traditional rural life. When viewed from the level of
welfare of the community, it can be said that the purchasing
power of the people of South Badung, the majority of
whom are engaged in the tourism sector, is much better
than the people of North Badung, who live by utilizing
their agricultural land and plantations. It causes inequality
in tourism development, especially in the North Badung
region. North Badung, with the leading sector, namely
agriculture in a broad sense, has the potential for
environmental and community-based tourism development.
However, the tourism potential has yet to be optimally
accommodated. Different conditions are seen in the
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northern part of Badung, which holds the potential for

natural beauty and traditional rural life. When viewed from
the level of welfare of the community, it can be said that
the purchasing power of the people of South Badung, the
majority of whom are engaged in the tourism sector, is
much better than the people of North Badung, who live by
utilizing their agricultural land and plantations. Seeing the
inequality of welfare that occurs, it is considered necessary
to implement a sustainable tourism model that can provide
more equitable benefits. One of the efforts that can be made
is to raise the potential of superior villages in the North
Badung region (Sagita, 2018). Tourism in Bali should be
able to keep paying attention to the direction of sustainable
development. The goal of sustainable tourism can be
achieved by balancing social, environmental, and economic
values. There is a desire to protect and highlight nature and
build privileges to develop and market tourist destinations
appropriately. No less important is to ensure tourism that is
consistent with the values and aspirations of the community
in order to make a positive contribution to the development
and welfare of the community itself (Wray et al., 2010, p.
32).
North Badung has a different tourism sector
development than South Badung regarding regional
typology, tourism potential, and available human resources.
The development of the tourism sector in North Badung
tends to lead to special interest tourism, which emphasizes
the quality of the tourist experience rather than quantity to
minimize the impact of large-scale tourism development
(mass tourism) in South Badung. Quality tourism, or
called new tourism by Faulker (in Gunawan, 1997), is said
to be: (1) more sophisticated and experienced tourists, (2)
like to plan their trips, and (3) travel independently.
Another characteristic is that it is spontaneous, flexible in
arranging travel arrangements, more driven to look for
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attractions with special interests such as Tirta tourism and

adventure, and generally wealthy and looking for genuine
experiences (distinctive) and their short trip to one tourist
destination only. The form of special interest tourism is
translated from special interest tourism. This form of
tourism, when viewed by tourists, is tourism with tourists
with groups or small groups (Fandeli, 2002). Special
interest tourism can focus on two aspects, namely: cultural
aspects and natural aspects. In the cultural aspect, tourists
will focus on dance, music, art, craftsmanship, traditional
patterns of society, specific economic activities,
archaeology, and history.
Regarding nature, tourists can focus on flora, fauna,
geology, national parks, forests, rivers, lakes, beaches, seas,
and certain ecosystem behaviors (Sudana, 2017). In
principle, special interest tourism has something to do with
adventure, where tourists physically drain their energy, and
there is an element of challenge that must be done because
this form of tourism is widely found in remote areas, such
as activities: trekking, hiking, mountain climbing, rafting
on the river, and others. This extraordinary interest in
tourism is also associated with enriching experiences or
enriching efforts for tourists who travel to unspoiled or
unspoiled areas. Several criteria can be used as guidelines
in determining a form of special interest tourism (Fandeli,
2002), namely: 1) Learning, tourism that is fundamental to
the element of learning; 2) Rewarding, tourism that
includes elements of awarding; 3) Enriching, tourism that
includes opportunities for the enrichment of knowledge
between tourists and the community, 4) Adventuring,
tourism that is designed and packaged so that adventure
tourism is formed.
Seeing the potential and tourist attractions found in
North Badung, most of its area can develop special interest
tourism with adventure activities such as trekking tourism.
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Trekking tourism is one of the products of particular

interest tourism by walking along natural paths and
enjoying the still beautiful beauty and uniqueness in an
area. Trekking tourists will be guided by a tour guide or
instructor with insight into the history, culture, and
community activities around the trekking tour site. Several
tourist destinations on the island of Bali have developed
trekking tourism, such as sunrise trekking on Mount Batur
(Bangli) and Mount Agung (Karangaem), Sambangan
Village (Singaraja), Luwus Village (Badung), Ubud Village
(Ubud), Bedugul (Singaraja), and Campuhan Hill (Ubud).
Bongkasa Village is one of the villages in Badung
Regency that has rice fields with traditional rural
community culture is very suitable for trekking tourism
development as the tourism potential found in Bongkasa
Village it can be added as a tourism product managed by
local communities in addition to private businesses
managed by investors foreign or individual.
A growing tourism trend in Bongkasa Village is Swing
attraction. Swing attraction is mushrooming until Bongkasa
Village gets the title of Swing Village. Tourism businesses
in Bongkasa Village are still managed by foreign investors,
private and individuals, not by local communities. Tourism
products developed are also relatively the same among
tourism businesses, even though there are tourism
potentials such as rice fields, community life, prayer
buildings, and traditional arts. The expanse of rice fields
that stretch almost every banjar is a tourism attraction that
has become increasingly difficult to find in urban areas.
Nevertheless, for now, visits and results obtained from rural
tourism activities have not been in line with expectations,
so they have not been able to provide welfare for local
communities optimally because they have not been able to
manage and package the tourism potential, so they cannot
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feel the benefits of tourism development (Mahagangga et

al., 2018).
Based on these problems, the researchers used the title
"Design of Trekking Tourism Sites in Bongkasa Village,
Abiansemal District, Badung Regency ."The trekking tour
trail is designed not to damage or cut trees carelessly. The
trekking trail will still maintain the natural beauty that has
been formed naturally. Trekking tourism can be a variation
of tourism products in overcoming the saturation of swing
tourism developed in Bongkasa Village. Based on the
formulation of the problem above, the objectives of this
study are as follows. 1) To analyze the existing condition of
trekking tourism sites in Bongkasa Village, Abiansemal
District, Badung Regency, and 2) To design trekking
tourism trails in Bongkasa Village, Abiansemal District,
Badung Regency
I. METHODS
This research was conducted in Bongkasa Village,
Abiansemal District, Badung Regency. Bongkasa Village
has located 3 Km from the capital city of Abiansemal
District and 23 Km from downtown Denpasar. The design
of the trekking tour site starts from Balai Subak Sengempel
to Pura Dalem Puri with a trekking path length of about 3
km with a long trekking activity time of about 180 minutes
and short trekking of about 120 minutes. The reason why it
was set on this trail is that it is the result of joint
discussions with the Bongkasa Village Government,
Pokdarwis of Bongkasa Village, and direct observation that
the trekking tourism path to be designed as a relatively flat
trekking terrain with a moderate slope and is relatively safe
for tourists. There are tourism potentials that support
trekking tourism activities. Qualitative descriptive is an
analytical technique used to analyze the formulation of the
problem in this study. Deepening the phenomenon and
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collecting information is an effort to strengthen the results

of qualitative descriptive analysis. According to Moleong
(1994), a phenomenon will be related to other phenomena.
However, this study also uses quantitative data or
information to obtain a complete picture of the object
studied. Data sources in this study consist of two forms,
namely primary data and secondary data. The primary data
in this study are the results of direct observations and
interviews, The secondary data in this study are village
history, village geographical data, village demographic
data, and village economic data in Bongkasa Village. The
determination of informants using purposive sampling
(Koenjaraningrat, 1997) consists of Badung district
government officials, tourism practitioners, and local
communities. Data collection is carried out by observation,
interviews, and literature studies (Bungin, 2003)
The result showed the existing condition of trekking
activities attraction covered in the planning of the trekking
tour site in Bongkasa Village are elements such as the site's
contour, the potential for trekking tourism, accessibility and
circulation, and vegetation. It also explained the design of
the trekking route, which consists of dividing trekking
routes, dividing activity spaces, mapping tourist attractions
on trekking routes, and planning support facilities and
storylines.
II. FINDINGS AND DISCUSSION

2.1 The Existing Condition of Trekking Pathways In
Bongkasa Village
The existing condition is the actual and current
situation or situation at the research location, which is
information supporting the design of trekking tourism
sites in Bongkasa Village. The existing conditions of the
trekking tourism site include the contour of the trekking
tourism site, trekking tourism potential, accessibility and
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circulation, and vegetation contained in the design of the

trekking tour site in Bongkasa Village.
1. The contour of Trekking Trail in Bongkasa
Village
The contour of the trekking trail in Bongkasa
Village is irregularly rectangular because it is close to
the Ayung River. The area is 448.9 hectares with a
slope of 200m. The trekking tour site is in the Subak
Sengempel area, and the Ayung River border, so rice
fields and soil loams surround the surroundings, and
the contour conditions of the trekking tour path are
relatively flat.
2. Tourism Potential in Bongkasa Village

Diverse tourism potential is contained in the design
of trekking tourism sites, from natural potential,
cultural potential, and artificial potential. The tourism
potential contained in the trekking tourism site in
Bongkasa Village is as follows.
The natural potential found on the trekking tourism
site in Bongkasa Village includes Subak Sengempel,
the banks of the Ayung River, the eastern cliff
boundary of the village, and enau fields. Subak
Sengempel which is a stepped land with terraced rice
fields with an area of 90 ha and consists of 274
farmers, in the morning can see the scenery of rice
fields and farmers who are chatting while harvesting
rice Subak Sengempel has a rice field hum that is used
as an access or road for farmers to make it easier for
farmers to get to their land, the rice field header
surrounded by dry grass has an average width of about
40 cm. Darma, as a local community who has
knowledge related to tourism and the manager of Bali
Rural Life Outbound in Bongkasa Village gave an
explanation regarding the potential of trekking tourism
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in Subak Sengempel. Subak Sengempel natural

attractions that can be combined with the life of
farmers in the morning can be a recommendation for
designing trekking tourism activities. Ayung River is
the longest river in Bali Province with a size of 68
km2. Ayung River has an important role to meet the
needs of the community such as the importance of
irrigation for Subak, clean water and water for MCK, a
place to get ceremonial materials and religious rituals
Along with tourism development in Bongkasa Village
in, the Ayung River is now used as a tourism potential
for rafting or rafting activities. The Ayung River border
has a typology of access that rocks can be used as
trekking tourism sites. Design trekking paths using the
banks of the Ayung River, which has tourism potential
as a tourist attraction. The Ayung River border has a
width of 7.2 m with views of the Ayung River flow and
can see tourists doing rafting activities. The eastern
cliff boundary of Bongkasa Village contained in the
design of the trekking tour trail has a height of about 10
m2 from the banks of the Ayung River bordering Ubud
Village on the east side of Bongkasa Village. The
eastern cliff boundary has a beautiful view and
adrenaline because it is located above the Ayung River
and has a steep slope. Arta, as the Pokdarwis of
Bongkasa Village, gave an opinion regarding the
tourism potential on the eastern cliff boundary of
Bongkasa Village. Tourism attractions contained from
the cliff boundary besides tourists can stimulate
adrenaline but can also see the scenery of tourism in
Ubud Village from a distance. Tegalan or dry land in
Bongkasa Village, is planted with enau fruit or jaka
fruit with the term palm wine in English. Balinese
people, especially those living in rural areas, depend
heavily on jaka fruit. The young leaves of the jaka fruit
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are called ambu, which can be used to make penjor and

various natural decorations. The old leaves, called ron
can be used for stitching or making Hindu prayer
facilities and equipment. Ijuk, a coarse fiber that covers
the trunk of the base of the enau tree, can be used to
make the roof of the prayer building. Enau has culinary
potential that local people can develop by inviting
tourists who are trekking to process enau fruit and
enjoy products from enau fruit directly from Bongkasa
Village. Enau fruit that has been processed and
processed can produce sweet wine, which can then be
fermented into alcoholic beverages known as wayah
wine and arak; not only as a drink, enau fruit has also
been processed and cooked can be a candied kolang
kaling.
The cultural potential contained in the design of
trekking tourism sites in Bongkasa Village, such as
historical sites and building architecture, include Pura
Dalem Puri, Puri Banyuning Bongkasa, and Pura
Dalem Gede Bongkasa. Historically, Pura Dalem Puri
in Bongkasa Village came from Sayan Ubud or Dalem
Sindhu, which was fighting from Dalem Sindhu, who
moved to Bongkasa Village with Ida Bhatara taken.
Dalem Sindu has twin kepuh, which caused many
people to evacuate, the authorities have pushed the tree
three times, and the Taru Kembar tree hopes that the
tree will die, but the Taru Kembar tree still grows at
Pura Dalem Puri. Based on this, Pura Dalem Puri has
cultural potential in the form of historical values that,
until now, people still believe and remember the history
and stories that have been spread by community leaders
in Bongkasa Village. Pura Dalem Gede Bongkasa is
located on the east side of Bongkasa Village. Pura
Dalem Gede Bongkasa is a place of worship for Hindu
people and included in the Khayangan Tiga Temple.
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Pura Dalem Gede Bongkasa in is Sad Khayangan

Temple, consisting of Puseh Temple, Village Temple,
and Dalem Temple. All villages in Bali are required to
have Khayangan Temple. It was initially located in
Banjar Teguan, due to limited land and Pekraman
Bongkasa Village being very large, it was moved to
Banjar Sayan Tua, which is the position of Pura Dalem
Bongkasa is located now.
Puri Banyuning Bongkasa, located in Banjar Sayan
Agung, is a royal heritage that has magnificent
architecture and applies asta kosala kosali or compound
patterns such as jaba sisi, jaba Tengah, wantilan, kul-
kul, kori agung, jineng, Paweragan Saren Dauh, Saren
Gede, Saren Dangin and Saren Daja. Puri Banyuning
has Pamerajan Agung, which has many Pelinggih and
Meru. Puri Banyuning, in has a massive role in
Bongkasa Village because there are puri circlers / puri
figures and their extended families. Puri also has many
relics of traditional weapons such as keris and spears as
relics of the times. However, now that Puri Banyuning
has developed a tourism business in collaboration with
private parties the meaning and history of the
architecture of the building has remained the same and
modified.
The concrete road on Jalan Raya Pengembungan,
Banjar Tanggayuda, Bongkasa Village, is an artificial
potential that can be used as a bicycle transportation
path for tourists who have done trekking activities. The
existing condition of Jalan Raya Pengembungan,
Banjar Tanggayuda, Bongkasa Village, the
Pengembungan Highway is a concrete road that tourists
can pass on the right and left sides, and it has a
beautiful rural feel with a minimal density of passing
vehicles
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3. Accessibility and Circulation on Trekking Trails

Access that can be passed to the trodden path is
located west of Subak Sengempel, the road beside SD
2. Bongkasa and south of Puri Banyuning. The
circulation around the trekking trail is a circulation
from two directions. Unique circulation is found on
Jalan Raya Pengembungan, Banjar Tanggayuda, for
public transportation and transportation of tourism
activities in Bongkasa Village.
4. Vegetation around the Trekking Trail
The vegetation around the design of trekking
tourism trails is that there is organically developed rice
in Subak Sensengpel, enau trees (punyan jaka), coconut
trees, and reeds. The path looks very cool because there
is much vegetation around the trekking tour site design
path.
2.2 Design of Trekking Trail in Bongkasa Village

The design of the division of the trekking tourist site
consists of two paths, namely the long trekking
and the short trekking. The long trek is from Balai Subak
Sengempel to Pura Dalem Puri with a track length of 3
km, activity time of 3 hours (180 minutes), and a speed of
1 km/hour. The short trekking is located from Balai Subak
Sengempel to residents' homes with a track length of 1.5
km, activity time of 2.5 hours (150 minutes), and a speed
of 1 km/hour.
The design of trekking tourism trails in Bongkasa
Village can be divided into three zones or spaces: the main
tourist room, supporting space, and tourist support space.
The design of tourist space in the trekking tour site in
Bongkasa Village The main tourist space in the design of
trekking trails in Bongkasa Village is introducing trekking
tours to tourists. The main tourist space in trekking
activities has the characteristics of limited tourist
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development areas, such as tourist activities and the

number of tourists. The tourist attraction plan contained in
the main tourist room is planting rice organically with
local farmers in the Subak Sengempel area, heading to the
Enau moor, passing through Pura Dalem Gede, climbing
the cliff of the eastern village boundary, walking with
adrenaline and balance on the Ayung River border, and
seeing the castle architecture at Puri Banyuning Bongkasa
The supporting tourism space contained in the design of
the trekking tour site is a tourist activity that can be done
after following the main tourist activity. The development
of supporting tourism spaces is more recreative and does
not stimulate adrenaline. The plan of tourist attractions
contained in the supporting tourist room is Pura Dalem
Puri and visit the homes of local people. The design of
accessibility design contained in the Subak Sengempel
route will add other vegetation that can add aesthetics and
environmental arrangement to be clean without plastic
waste. Access from the east bank of Bongkasa Village to
Ayung River in the accessibility design will be arranged,
and a sturdy buffer made of bamboo will be provided so
that tourists remain safe even though the trekking terrain
is quite steep. While access from Puri Banyuning to Pura
Dalem Gede Bongkasa does not need an accessibility
design plan because it is already a pedestrian road
The design of the circulation of tourist activities in the
trekking tourism site is divided into three paths: the
circulation path of trekking tourism activities, the
circulation path of tourist transportation, and the
circulation path of tourist evacuation. The circulation path
of tourist trekking activities consists of the design of three
circulation paths that have a travel time with a division of
long trekking with an activity time of 3 hours (180
minutes), and a speed of 1 km / h and short trekking with
an activity time of 2.5 hours (150 minutes) and a speed of
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1 km/hour. The long trekking path will pass at Balai

Subak Sengempel (starting point), moor enau, Pura Dalem
Gede Puri Banyuning, Ayung River, community houses,
and Wantilan Pura Dalem Puri (finish point). The short
trekking path will pass through Balai Subak Sengempel
(finish point), tegalan enau, and local people's houses. The
circulation path for tourist transportation is devoted to the
tourist bicycle path from Pura Dalem Gede Bongkasa
(finish point) by returning to the Ticket Counter located in
the Balai Subak Sengempel area (starting point). The
tourist evacuation circulation route is a path to make it
easier for managers or medical teams to serve tourists who
have physical problems when trekking activities. The
tourist evacuation route can be passed by motorized
vehicles such as motorcycles, and there are tourist service
posts every 200 m in the path of tourist activity. The
design of the circulation path in the trodden path can be
seen in the Design Drawing
The design of trekking tourism facilities in the
trekking tour site consists of the needs needed by tourists,
such as tourist ticket counters, tourist information centers
and trekking tour management offices, tourist service
rooms, tourist dining places, tourist bicycles, toilets,
trekking tour information boards, and trash cans, Tourists
before trekking in Bongkasa Village will prepare their
personal needs such as clothes, shoes, jackets, backpacks,
bags, enough food, change of clothes if deemed necessary,
and personal medicines. Registration and reservation of
tourists who will carry out trekking activities will receive
direction from trekking managers and guides regarding
activities that can be done while trekking and restrictions
that must be obeyed. After getting directions and checking
tourist files, tourists then go along the concrete road of
Jalan Raya Pengembungan and cross a little towards
Subak Sengempel.
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2.3 The Packaging of Trekking Activities in Bongkasa

Village
The packaging of tourist activities on the trekking tour
site in Bongkasa Village consists of four activities with
theme plans according to each tourism potential and
involving local communities. The design of tourist
activities can be described as follows.
For the first activity, tourists who want to do trekking
activities must make reservations at least
three days in advance through the local community
admin. Tourists who have made reservations and get
trekking activity dates register at the ticket counter in the
Subak Sengempel area by bringing personal identities
such as identity cards, student cards or student cards, and
printed proof of reservations being made. Tourists who
register will be treated to breakfast in the form of coffee
or tea and local snacks such as fried bananas and rolled
omelettes. The first trekking activity site with the theme
plan "Interaction with Local Farmer at Bongkasa
Ricefields" is located at Balai Subak Sengempel, with
tourist attractions with biodiversity and local community
farmers who are planting rice. Tourists on the first route
will do trekking activities as well as will gain knowledge
related to the Subak Sengempel irrigation system, see
farmers planting rice, follow organic rice processing
activities starting from choosing rice seeds, planting rice
seedlings to harvesting rice with local farmers and can
see the attractions of farmers who are ploughing fields
with cows and farmers herding ducks in the morning.
The second activity of trekking tours with the theme
plan "Addictation with adrenaline at Bongkasa Village"
(Adrenaline Pumping in Bongkasa Village) is trekking
tourism activities with tourist attractions such as moor,
Pura Dalem Gede and Ayung River by inviting tourists to
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spur the spirit of adventure that challenges adrenaline.

Tourists will be invited along the trekking tour trail in
fertile soil loams and surrounded by enau fields (punyan
jaka). The trekking guide will explain the benefits of
enau fruit in the life of Balinese people, and tourists can
pick enau fruit which will later be brought to the homes
of local people to be processed into kolang-kaling sweets.
The following trekking tour will pass one of the Sad
Khayangan Temples in Bongkasa Village, namely Pura
Dalem Gede Bongkasa; tourists will get an explanation
regarding a brief history and religious ceremonies held at
Pura Dalem Gede Bongkasa. Ayung River is the last site
in the design of the second trekking activity. Access
contained in the Ayung River is rocky and slightly
muddy; it is expected that tourists carrying out trekking
activities are expected to have a balance because of the
slippery path. Walking on the border of the Ayung River,
tourists can see other rafting tourists and take selfies with
the view of the Ayung River.
The third activity for tourists along the river border
by heading to the third trekking site path is to have a
cultural theme plan, "Bongkasa Cultural Heritage
Tourism" (Cultural History of Bongkasa Village) with
tourist attractions, namely Puri Banyuning and local
community interaction in Bongkasa Village.Bongkasa
Village can implement culinary tourism activities in the
homes of people with traditional equipment. The next
trekking tour activity was carried out at Pura Dalem Puri,
explaining Pura Dalem Puri's history. Tourists can rest
and have lunch provided. The next trekking tour activity
is to Puri Banyuning Bongkasa. Puri Banyuning
Bongkasa, a relic of the circle in Bongkasa Village still
strong in Puri building architecture, tourists will be
invited to surround the Puri room and see weapons left
by the Kingdom of I Gusti Agung Gede Banyuning. The
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last trekking tour activity before heading to the finish

point is that tourists will be invited to visit the homes of
local people who have supported tourist facilities such as
toilets and hygienic traditional kitchens. Tourists will see
the community's life in Bongkasa Village. Tourists can
help the community make prayer facilities cook with the
community and process kolang-kaling picked on the
previous trekking tour site.
The last trekking tour site is Pura Dalem Puri, as well

as a finish point. The trekking guide will invite tourists to
enter the area of Pura Dalem Puri and provide an
explanation related to the history of Pura Dalem Puri.
Tourists can rest and have lunch before returning to the
starting point. Tourists can take a selfie in front of Pura
Dalem Puri, which has a historic twin banyan tree.
Before heading to the starting point, tourists will be
briefed regarding access to the starting point. Tourists
will use bicycles provided by the local community and
parked in the area of Pura Dalem Puri, tourists who cycle
will be accompanied by trekking guides to explore
unspoiled rural life with friendly local people. Tourists
will explore the unspoiled rural life in Bongkasa Village.
The storyline of Bongkasa Trekking.
2.4 Story Telling of Trekking Activities in Bongkasa

Village
Tourists will see the sunrise view with green rice
fields with agricultural activities such as farmers who are
plowing fields using cows, a group of ducks walking in
rice fields, farmers who are planting and processing rice,
and tourists get the opportunity to process rice
organically without using machines ranging from
selecting good rice seeds, planting rice seeds, and
harvesting rice. Then, tourists walk along the moor, or
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shady fields filled with enau plants and get information

on the benefits of enau fruit for the people of Bongkasa
Village and process enau fruit so that it can become a
wayah wine and sweet tuak drink, then pass through one
of the Sad Khayangan Temples in Bongkasa Village,
namely Pura Dalem Gede Bongkasa and get historical
knowledge and function of the Dalem Gede Temple
building in Bongkasa Village then tourists along the
border of the Ayung River with views of tourists who are
rafting and the eastern cliff boundary of Bongkasa
Village, which is directly adjacent to Ubud Village,
which has hotels, villas, and similar accommodation
businesses on the Ayung River.
The trip continues to Puri Banyuning Bongkasa by
seeing the architecture of royal buildings in ancient
times, which now is still sturdy; tourists can take pictures
in front of the Puri Banyuning kori and ask about the
history of Puri Banyuning Bongkasa, then tourists visit
the homes of local people in Bongkasa Village. The local
community of Bongkasa Village will welcome tourists
and introduce the culture of Bali Island, such as cooking
using traditional cooking utensils, making Canang
offerings, learning traditional dance, playing traditional
instruments, and making silver arts.
The last trip of trekking tourism activities ţ ourists to
Pura Dalem Puri. The trekking guide will explain the
history of Pura Dalem Puri, and tourists can have lunch
early at Wantilan Pura Dalem Puri. Tourists will return to
the previous meeting point at Balai Subak Sengempel
using bicycles provided by the Pokdarwis of Bongkasa
Village. Tourists will retrace people's houses, and on the
Pengembungan highway, on the right and left sides, there
are rice fields.
209
Details of the trekking itinerary in Bongkasa Village

can be seen in Table 3.1 Map Plan of the trekking route
in Bongkasa Village in Figure 3.1
Table 3.1 Itinerary Trekking Tourist Sites in Bongkasa

Village
No TIME TOURIST Description/Place Duration

ACTIVITIES (Minutes)
1. 06.30- Registration and Ticket Counter 45’
07.15 reservation of tourists, (around Balai
breakfast, provision of Subak
trekking needs and Sengempel)
direction by trekking
guide
2. 07.15- -Exploring rice fields Subak Sengempel 30’
07.45 in the Subak
Sengempel area,
helping local farmers
cultivate organic rice,
watching farmers
plow fields and herd
ducks
3. 07.45- -Tourists to moor Enau Tegalan, 45’

08.30 enau, Pura Dalem East Bank Village,
Gede and Ayung River and Ayung River
210
4. 08.30- -Tourists head to Puri Puri Banyuning 45’

09.15 Banyuning and see the Bongkasa
architecture of Puri Local people's
-Tourists to visit homes
people's homes
5. 09.15- Tourists head to Pura Wantilan Pura 60’

10.15 Dalem Puri, have a Dalem Puri
light lunch at Wantilan Subak Sengempel
Pura Dalem Puri, go
around the area of
Pura Dalem Puri and
return to the starting
point
Source: Research Analysis, 2019
211
Figure 3.1 Pathways Plan of Trekking Activities in

Bongkasa Village
Source: Research Analysis, 2019
III. Conclusion
The design of Trekking Tourism Site is located in
Bongkasa Village, Abiansemal District. The existing
condition of the trekking tour site is the current
212
condition of the trekking tourism site. The existing

condition of the trekking tourism trail consists of the
contour of the trodden path, trekking tourism potential,
accessibility and circulation, and vegetation. The
tourism potential contained in the trekking tourism site
is natural, cultural potential and artificial potential.
The design of trekking tour site is located on the path
of Balai Subak Sengempel (starting point) to Pura
Dalem Puri (finish point) in Bongkasa Village
consisting of the design of trekking tourism space,
circulation design, accessibility design, trekking
tourism facility design, and tourist activity design The
design of trekking tourism sites in Bongkasa Village
can be divided into three primary tourist space zoning,
Supporting room and tourist support room. The design
of the circulation of tourist activities in the trekking
tourism site is divided into three paths: the circulation
path of trekking activities. The design of accessibility
in the trekking tour site is divided into two gates,
namely the primary gate (main) and the second gate.
The design of tourist facilities in the trekking tour site
consists of tourist ticket counters, tourist information
centres and trekking tour management offices, tourist
service rooms, tourist dining places, tourist bicycles,
toilets, trekking tour information boards, and trash
cans. The design of trekking tourism activities has
different themes based on the existing conditions of the
trekking tour site.
The Badung Regency Government Office,
especially the Badung Regency Tourism Office, is
expected to have special attention related to the
development of community-based tourism in North
Badung so as not to be unequal with South Badung
such as facilitating sub-district and village
governments in developing tourism potential and
213
human resources through mapping tourism potential,

community empowerment, improving the quality of
tourism supporting facilities, making firm policies
related to resource protection so that foreign investors
do not easily take it over and accommodates the
marketing of tourism products in Bongkasa Village.
The tourism industry is expected to support tourism in
Bongkasa Village by introducing Bongkasa Village
through promotion in conventional and non-
conventional media and collaborating with local
communities to create benefit distribution (sharing
benefits). It can add new tourism products, such as
trekking in Bongkasa Village. The Bongkasa Village
Government and local communities synergize in
developing tourism in Bongkasa Village, such as
mapping tourism potential, community empowerment,
and arranging community involvement in trekking
tourism planning. The Bongkasa Village Government is
expected to determine trekking tourism development
strategies based on existing conditions, mapping
tourism potential, community aspirations and
innovations, competitors, tourist markets and trends.
Readers can conduct further research on the design of
trekking tourism trails in Bongkasa Village by
involving local community involvement and
community empowerment, as well as finding new
tourism potential or attractions that can be added to the
design of previous trekking tourism trails.
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Sektor Unggulan Kabupaten Badung
https://badungkab.go.id/kab/unggulan diakses pada
20 Mei 2019
215
THE ENGLISH ACCENT PARADIGM

IN THE NORTHEASTERN REGION OF
THAILAND
Author: 1) Phatphong Nilobol, Student of Teaching English

Program Faculty of Education, Mahamakut Buddhist
University Isan Campus,
email: Phatphong.nil@student.mbu.ac.th
2) Phrakrudhammapismai, a lecturer of Mahamakut
Buddhist University Isan Campus
3) Thanakorn Choosuksserm, a lecturer of Mahamakut
4) Akkharadet Neelayothin, a lecturer of Mahamakut
5) Thaworn Worrabuttara, a lecturer of Mahamakut
Abstracts
The aims of this article is to study English accent
paradigm comparing with Thai accent of people in the
Northeastern part of Thailand. The methods of this article
are from the the books, scholars, and interviews. Now
many people in Thailand have recognised and learnt
English more than the past. The findings in this article
were: tone, vowels sounds, consonant sounds, vocabulary
and grammar, and intonation were different from central
Thai. Isan people have their own accent when they speak
English because the they are familiar with dialect accent
such as the substitution of /tɕʰ/ and its allophone /ʃ/ of Thai
with /s/ or the /r/ sound may become /h/ or /l/ in their place.
The sound of the letter "i" is pronounced as "ee," and the
sound of the letter "e" is pronounced as "ae." including
216
some group of some sonsonants etc. English accent of Isan

people have a unique identity and changed more than the
past. It is a dominent point of English accent of Isan people
as the details below.
Keywords: the english accent paradigm, northeastern

region
Introduction
The relationship between English language usage
and the Isan accent in the Northeastern region of Thailand,
highlighting the need for further research and data to
understand the evolving linguistic landscape. Wibhu
Kutanan (2014) Geography has more influence than
language on maternal genetic structure of various
Northeastern Thai ethnicities, While Thailand is renowned
for its wild parties and rich traditional culture, investigating
different regions reveals a diverse and distinct side of the
country. The Northeastern area, known as Isaan or Isan, is
the largest region in Thailand, comprising 20 provinces.
The local language in this region has developed over the
centuries, with its own unique identity.
English has gained prominence in Thailand as a
second language, driven by globalization and the need for
effective communication across cultures. English
proficiency has become increasingly important, especially
in non-English speaking countries like Thailand. English
enables travellers to explore and communicate confidently,
facilitating a deeper understanding of the countries and
cultures they encounter.
When examining the accent of Isan people, it
becomes apparent that they possess a distinct accent
characterised by a rising tone, which differentiates it from
217
the flat tone of central Thais. However, the Isan accent has
undergone transformation due to various factors, including
the influence of English. Graham, Steven Jacob Arthur
(2019) The Relationship between Thai Culture and the
Learning and Teaching of English in North-eastern
Thailand, As Isan speakers increasingly use English
through media, education, and travel, the accent has
evolved into a hybrid form that is now prevalent in the
region. This trend is particularly prominent among younger
generations who have been exposed to English from an
early age.
Thailand's English varies across regions,
influenced by local dialects and linguistic backgrounds. In
the Northeastern region, speaking English has developed a
distinctive accent. This Isan accent differs significantly
from native English accents such as British or American,
making it distinguishable and unique. While the Isan accent
possesses its own charm and individuality, it can present
challenges for non-native speakers.
To gain a deeper understanding of the evolving
Isan accent and its connection to English language usage in
the region, further research and data collection are
necessary. By delving into the sharper gap and involving
more comprehensive data, we can uncover the nuances and
developments within Thailand's linguistic landscape,
providing valuable insights into the cultural dynamics and
language interactions in different regions.
METHODS : English accent in the northeastern or Isan

English tones
When examining the English accent in Isan style,
we discover that the Northeastern Thai accent possesses
distinct qualities that differentiate it from other regions in
218
Thailand. Phinnarat Akharawat-thanakun. (2002) Tonal

Variations and Changes in a Language Mixture Area: A
Case Study of Northeastern Thailand (ISAN), These
distinct features encompass vowel and consonant sounds,
vocabulary and grammar, as well as intonation patterns.
Here are the methods that contribute to the English accent
in the Northeastern part of Thailand:
1. Tone: Similar to other regions in Thailand, tone
holds significance in the Northeastern Thai accent.
However, the Northeastern accent adopts a flatter tone in
comparison to other regions, thereby creating a unique
auditory characteristic.
2. Vowel sounds: The Northeastern Thai accent
showcases peculiar vowel sounds that distinguish it from
other regions. For instance, the vowel sound /ɔ/ transforms
into /ɔɛ/ in Northeastern Thai, resulting in a more rounded
and elongated pronunciation.
3. Consonant sounds: The Northeastern Thai accent
encompasses distinct consonant sounds. For instance, the
consonant /k/ is pronounced as /ʔ/ in certain words. While
this glottal stop sound is present in other Thai accents, it
assumes greater prominence in the Northeastern accent.
4. Vocabulary and grammar: The Northeastern Thai
accent possesses its own unique vocabulary and grammar.
Certain words are pronounced differently or carry distinct
meanings compared to other regions in Thailand.
Additionally, the use of colloquial language and informal
speech is more prevalent in the Northeastern accent.
5. Intonation: The Northeastern Thai accent is
characterised by a distinctive intonation pattern that sets it
apart from other regions. It often features a rising inflection
at the end of statements, lending it a melodious and sing-
song quality.
219
By comprehending these elements, we gain a deeper

understanding of the specific factors contributing to the
distinct English accent observed in the Northeastern part of
Thailand. This knowledge enables us to appreciate the rich
linguistic diversity within the country and explore the
unique cultural identities
English accent in the northeastern part of Thailand.

Thailand's northeastern region, also known as Isan,
boasts a distinct dialect that sets it apart from other parts of
the country. This unique dialect, which includes a
distinctive accent when speaking English, bears influences
from the Lao language. In this article, we will explore key
aspects of speaking English with an Isan accent.
1. Understanding the Isan Dialect To effectively
speak English with an Isan accent, it is crucial to first
comprehend the Isan dialect. This dialect possesses its own
unique features, such as substituting /tɕʰ/ and its allophone
/ʃ/ of Thai with /s/ in similar contexts. Additionally, the /r/
sound is rare, and words that are cognates of Thai with /r/
may instead have /h/ or /l/ in their place.
2. Focusing on Vowel Sounds Vowel sounds play a
vital role in any accent, and the Isan dialect presents its
own distinct vowel sounds. When speaking English with an
Isan accent, it is essential to pay attention to the variations
in vowel sounds. For example, the sound of the letter "i" is
pronounced as "ee," while the sound of the letter "e" is
pronounced as "ae." Similarly, the letter "a" has a short
sound in Isan, which differs from the longer sound of the
letter "a" in standard English.
3. Emphasising Tone, The Isan dialect is a tonal
language, where the tone of a word can alter its meaning.
Emphasizing tone is crucial when speaking English with an
220
Isan accent. For instance, the word "mai" can signify "new"
or "not" depending on the tone. In Isan, the tone of the
word "mai" falls, meaning the pitch starts high and then
drops. To emphasise tone, practice exaggerating pitch
changes in your speech.
4. Practising Pronunciation Pronunciation plays a
pivotal role in mastering any accent, including the Isan
accent when speaking English. Some English words may
pose challenges when pronounced in the Isan dialect, but
consistent practice can enhance your pronunciation skills.
For instance, the "th" sound is often pronounced as "t" or
"d" in the Isan dialect. To refine your pronunciation,
practice saying words with the "th" sound, such as "thank
you" and "think."
5. Listening to Native Speakers Listening to native
speakers is one of the most effective methods for learning
any accent. By listening to native Isan speakers, you can
grasp the unique features of the accent and improve your
pronunciation. Engage with Isan movies, listen to Isan
music, or even converse with Isan friends to immerse
yourself and refine your accent skills.
By following these guidelines, you can develop a
better understanding of the distinct English accent found in
Thailand's northeastern region. Embracing the richness of
language and cultural diversity, you can enhance your
ability to communicate effectively in the Isan style.
Observing Isan dialect sound into IPA Phonetic Sounds

Alexander, ST and McCargo, D (2014: 18 (1). 60 -
86), compensated for its lack of tone-marking and vowel-
length distinction by supplying all excerpts with an English
translation. Where phonetic or phonological aspects are
relevant, they adopt a transcription based on the
221
International Phonetic Alphabet (IPA). Each data-gathering

method is described below.
MBUISC Student Interviews

In this article, a writer had conducted focus-person
interviews with 2 questions about their accents.
Interviewer 1
During intercultural communication, the speaker
demonstrates a normal level of linguistic proficiency.
However, the presence of homophonic vowels in some
uttered words may potentially alter the intended meaning of
the message.
Interviewer 2
Frequently engaging in communication with online
gaming acquaintances, the speaker experiences instances of
homophonic vowel usage within certain phrases.
Interviewer 3
The individual began studying English during their
school years, but only had to use it regularly during their
university studies. Despite having an accent which may
create communication challenges, the individual believes
that by exerting effort to articulate clearly, their message
can still be conveyed effectively. They have observed that
most people are tolerant and accommodating regarding
accents and are willing to cooperate to ensure successful
communication. I acknowledge that the language used in
the interviews may have an impact on the findings,
Nonetheless, I believed that allowing informants to use
their preferred language wherever possible would allow
them to communicate more freely. Every interview lasted
around 2 hours.
Non-student interviews
222
Interviewer 1
The speaker acquired proficiency in the English
language during their school years, however, regular usage
of the language only commenced during their university
studies. Despite acknowledging the potential hindrance
posed by their accent in effective communication, the
speaker asserts that clear enunciation and concerted efforts
towards communication can adequately convey intended
messages. The speaker's experiences indicate that
individuals generally exhibit patience and understanding
towards accented speech, resulting in cooperative efforts
towards effective communication.
Interviewer 2
The speaker commenced the acquisition of the
English language during their school years, but it was only
during their university education that they were required to
utilise it frequently. Despite encountering challenges in
terms of their accent when communicating in English, the
speaker endeavors to compensate by consciously slowing
down their speech and emphasizing clear articulation. The
speaker also regards their accent as a beneficial trait, as it
not only serves as a marker of their cultural background but
also aids in creating a memorable impression in the minds
of others.
Field observations
Throughout the data collection period, the first
author conducted observations and took field notes of
social interactions at various public places and social
gatherings including convenience stores, department stores,
school and university campuses etc.
223
Pharkhrudhammaphisamai and Chalemkiet Mina

and Wuddhichai Yaowapho (2022: 79 – 90), On the topic
“How to impove English skills in Buddhist University.” I
have a chance to participate MBUISC English for life
2021-2022. Here it is the great honour to decrease fearless
and inconfidential. I have seen most of them speakers may
have difficulty pronouncing certain English sounds like "v"
and "th". They may simplify English vowel sounds, shorten
or lengthen vowels and omit consonants.
Tone and intonation play an important role, as
speakers use them to differentiate between similar-
sounding words. Northeastern Thai speakers may also
make errors in grammar and vocabulary and use Thai
words or expressions in their English speech. These
observations are general trends, and understanding them
can improve communication and understanding between
Northeastern Thai and English speakers. Rattana Chanthao
(2022: 7760–7767)
Finding and Discussion

Domino‟s effect of multiculturalism must
comprehend International Research, The Northeastern
region of Thailand is regarded for its unique culture,
language, and accent. In recent years, the English accent of
this region has emerge as a subject matter of interest for
many people, consisting of linguists and language learners.
This area will discover the characteristics of the English
accent in the Northeastern region of Thailand and the
factors that make contributions to its development. One of
the most distinctive aspects of the English accent in the
Northeastern region of Thailand is the pronunciation of
sure vowels and consonants.
224
Dina Sri Wahyuni, Rini Prismayanti, Gustianingsih

(2022: 60 -61) For example, the vowel sound in words such
as "bed" and "head" is regularly pronounced as a
diphthong, with the tongue shifting from the returned to the
the front of the mouth. Similarly, the "r" sound at the end
of words is regularly dropped, and the "l" sound is
substituted in its place. This phenomenon is acknowledged
as "lambdacism" and is additionally discovered in some
different areas of Thailand. Another attribute of the English
accent in the Northeastern vicinity of Thailand is the
intonation and rhythm of speech. Speakers of this accent
frequently use a rising intonation at the quit of declarative
sentences, which can provide the impact of a question.
Additionally, the rhythm of speech tends to be extra
staccato, with shorter pauses between phrases and phrases.
So, what are the elements that make contributions to the
improvement of this accent?
One of the fundamental elements is the influence
of the Thai language. Thai is a tonal language, which
capability that the pitch of a phrase can alternate its
meaning. This tonal system can have an effect on the way
that English is pronounced, with speakers the usage of
rising and falling tones in English phrases in a comparable
way to Thai words. Additionally, the sounds that are
existing in the Thai language however no longer in English
can also impact the pronunciation of English words.
Another component that contributes to the
development of the English accent in the Northeastern
region of Thailand is the instructional system. English is
taught in schools at some stage in Thailand, however the
first-class of English guidance can differ widely. In some
areas, English instructors can also have restricted English
skillability themselves, which can end result in the
225
transmission of fallacious pronunciation and intonation

patterns to their students.
Despite the debate, the hybrid Isan-English accent
shows no signs of disappearing anytime soon. As Isan
continues to modernise and become more connected to the
global community, the influence of English on the region's
dialect is likely to continue to grow. Whether this shift is
seen as a positive or negative development will depend on
one's perspective, but one thing is clear: the Isan accent is
undergoing a significant disruption that will have lasting
effects on the region's linguistic and cultural identity.
Central Thai lanugage is the medium of instruction
reinforces schools and universities as „the key site for the
creation of the monolingual spaces of a nation-state‟
(Martin-Jones, 2007: 175), . Buddhist ideologies, which are
held in high esteem in Thailand and Laos, have a
substantial effect on deeply ingrained social stratification,
which is at work here. A diversity of learned techniques,
including recognizing the superior („low place, high place‟)
in placing oneself in a socially appropriate position relative
to others, the concept of knowing (tempo-spatial
constraints) to conduct oneself in the manner appropriate to
time and place (see also Hanks 1962), and the use of
linguistic devices by social status (Khanittanan 1988),
establish social positions for individuals in accordance with
Buddhist principles.
Buddhism's concept of karma, which explain
current events as a result of past actions, helps to justify
sociopolitical inequality and supports „the monopoly of
high status by a select few‟ (Hayashi 2003: 14), which in
turn contributes to the creation of individual rank in
society. Language Maintenance and Shift Edwards (2009)
distinguishes two separable functions of language:
226
communicative and symbolic. He further predicts, „the loss

or abandonment of a language in its ordinary
communicative role must eventually lead to the dilution or,
indeed, the disappearance of its symbolic or “associational”
capacity (2009: 57)
What are the benefits of the English Accent of

northeastern part of Thailand?
The advantages of having an English accent in the
Northeastern part of Thailand would rely on the
individual's personal and expert goals. However, right here
are some achievable benefits.
1. Improved communication: If someone from
Northeastern Thailand is communicating with people from
other English-speaking countries, having a good English
accent could improve their ability to communicate clearly
and effectively.
2. Increased job opportunities: Some jobs, such as
those in tourism or customer service, may require
employees to have a good English accent in order to
effectively communicate with customers. Having a
Northeastern Thai accent with clear English pronunciation
could be an asset in these types of jobs.
3. Cultural exchange: Having a good English
accent could also facilitate cultural exchange between
Northeastern Thai people and people from other English-
speaking countries, as it could make communication easier
and more pleasant.
4. Personal development: Improving one's English
accent could also be a form of personal development, as it
can improve one's confidence in speaking English and may
open up new opportunities for learning and growth.
227
Conclusion
In conclusion, the English accent in the
Northeastern region of Thailand is a fascinating and unique
phenomenon. It is characterised by distinct pronunciation
patterns, intonation, and rhythm of speech. The accent is
influenced by a variety of factors, including the tonal
system of the Thai language, the quality of English
instruction in schools, and social and cultural factors.
While some may view this accent as a deviation from
"standard" English, it is important to recognises and
appreciate its cultural and linguistic significance.
Many Isan speakers have adopted English
pronunciation patterns, particularly in the way they
emphasise certain syllables in words. For example, words
that would normally be pronounced with a rising tone in
Isan are now being pronounced with a falling tone that
mirrors English intonation patterns. However, this shift has
not been without controversy. Some linguists and language
purists argue that the hybrid accent is a corruption of the
traditional Isan accent and a threat to the preservation of
Thai culture. They argue that efforts should be made to
preserve the traditional accent and resist the influence of
English on the Isan dialect.
Others, however, view the hybrid accent as a
natural evolution of language and an expression of the
region's unique cultural and linguistic identity. They argue
that language is constantly evolving and adapting to new
cultural influences, and that the hybrid accent is simply a
reflection of this process.
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Acknowledgements
We would like to express our heartfelt gratitude to
our Vice Rector and Lecturers, Phrakrusutheejariyawat,
Asst. Prof. Dr, Phrakrudhammapismai Asst. Prof. Dr, Asst.
Prof. Dr Thanakorn Choosuksserm, Dr. Akkharadet
Neelayothin, Thaworn Worrabuttara, for their invaluable
guidance and support throughout the research process. We
230
also extend our appreciation to the participants of our study

for sharing their experiences, which have contributed to our
understanding of the English accent paradigm in the
Northeastern region of Thailand. Furthermore, we
acknowledge the faculty, reviewers, colleagues, and
villagers who provided their insights and assistance, as well
as the resources and conducive academic environment
provided by Mahamakut Buddhist University Isan Campus.
Their collective contributions have been instrumental in the
successful completion of this article.
231
THE REVERSAL BURDEN OF

PROOF FOR STATE-OWNED
ENTERPRISES’ SUPERVISORY
BOARDS
Ayu Kholifah*
*UIN Prof. K.H. Saifuddin Zuhri
Corresponding email: ayu.kholifah@gmail.com
ABSTRACT
Personal liability of Boards of Directors and
Commissioners for State-owned Enterprises (SOEs) loss
has been stipulated since more than one decade ago in
Indonesian Law, which is then detailed in Governmental
Regulation No. 23/2022 through its stipulation on proof of
SOEs‟ financial losses. However, there has been no further
study on the legal implication of this regulation on the onus
of proof in the court process, whereas proof is an important
part of the judicial stage. This study applied a normative
approach from legal formal perspectives using relevant
theories, concepts, and principles to get juridical truth. The
method used in this research is library research. The
research concludes that Governmental Regulation No. 23
of 2022 affects the reversed burden of proof of
Commissioners and Supervisory Boards who deny personal
liability upon the state loss. They should be able to
cumulatively prove that they have performed their
supervisory functions in good faith, do not possess a
personal interest, and have advised the board of Directors
well.
Keywords: burden of proof; personal liability;
supervisory board; state-owned enterprises
232
INTRODUCTION
A new regulation on State-owned Enterprise (SOE)
in Indonesia has been implemented since the enactment of
Governmental Regulation no. 23 of 2022 regarding the
amendment of Governmental Regulation no. 45 of 2005
on the Establishment, Management, Supervision, and
Dissolution of State-owned Enterprises (Hereafter, PP
23/2022). This law has drawn public attention when
enacted on 8 June 2022, particularly about the
Commissioner – as SOE‟s high official who can be sued
and take full personal liability for SOE's loss (Intan, n.d.).
The stipulation of SOE Commissioners‟ personal liability
is reported in media as if it is a new stipulation
(Bisnis.com, 2022), while it has been stipulated in
paragraph 2 of article 59 of Governmental Regulation no.
45 of 2005 (Hereafter, PP 45/2005), which reads:
“Commissioner and Supervisory Board are
personally liable if the concerned individual is
proven guilty or fail to perform its duty...”
The presence of PP No. 23 of 2022 is none other
than to answer problems that have not been resolved by
the old rules related to the personal responsibility of the
Commissioners and the Supervisory Board for SOE‟s
losses. SOE‟s continuous loss, even before the Covid-19
pandemic, has put a question mark on the competency and
credibility of SOE‟s high officials, especially the board of
Commissioner. Based on the 2019 SOEs Financial
Report, the revenue for the period up to December 31
2019 amounted to IDR 4,607,618,739, while total
operating expenses reached IDR 203,893,195,999
(Kementerian BUMN, 2020). There is a deficit from
operational activities of IDR 199,285,577,260 or 44 times
more than the total revenue of SOEs. Issues on
Commissioners also stem from the controversial
233
appointment of members of the Board of Commissioners

with criminal records and irrelevant backgrounds, who
hold dual positions, without fit-and-proper test stages
(Kholifah & Baso, 2022).
Personal liability of the SOE‟s Commissioner and
Supervisory Board has been stipulated for more than one
decade in Indonesian law. A more detailed stipulation of
the Commissioner's and Supervisory Board‟s personal
liability is added through the enactment of PP 23/2022.
The addition is stated in paragraph (2a) of article 59. It
stipulates that there are provisions for proof by the
Commissioners and the Supervisory Board if you want to
avoid full personal responsibility for SOE‟s losses. In
other words, the amended stipulation emphasizes the
burden of proof to determine whether or not
commissioners and supervisory boards are guilty and
considered to fail to perform their duties. It is necessary to
further analyze the effect of this stipulation regarding the
burden of proof on SOEs‟ Commissioners and
Supervisory Boards.
It is interesting to discuss PP 23/2022 considering
that corruption committed by SOE Directors is
categorized as a special crime leading to a special process
of proof, i.e., reversed burden of proof, during the trial.
The new stipulation in Article 59 of PP 23/ 2022 appears
to have a better orientation. Therefore, it is necessary to
analyze the clauses of this article, which deal with
personal liability and the process of proof by the
Commissioner and the Supervisory Board.
The analysis in article 59 of PP 23/2022 primarily
aims to describe the legal implication of this article on
Commissioners‟ and Supervisory Boards‟ burden of proof
when the company reports a loss. The process of proof
may significantly affect Commissioners‟ and Supervisory
234
Boards‟ personal liability when they are sued for SOEs‟

loss. Some studies have discussed the personal liability of
commissioners, but no study identifies the personal
liability of the Supervisory Board as the organ of Perum.
An analysis of PP 23/2022, particularly regarding
personal liability and the burden of proof of the
Commissioner and Supervisory Board, has also not been
published.
Method
This study focused on identifying Indonesia‟s
business law regulation from a normative legal
perspective, which is categorized as a non-judicial case
study. The research object was paragraph (2a) of article
59 of Governmental Regulation No. 23 of 2022. This
study utilized a qualitative approach to examine ready-
made, independent secondary data. The secondary data
included books, journal articles, research findings on legal
theories, concepts, and principles, and official documents
published by the government. Thus this is a library
research.
This study applied inductive reasoning to unravel
the scientific truth of a legal aspect. The conclusion was
drawn based on the implication of the enactment of the
new regulation and its additional provision, which has not
been identified in the existing literature. The research is
expected to reveal the truth related to the interpretation of
the provision on burden of proof of SOE commissioners
and supervisory board with respect to the state‟s financial
loss. The core of the research is the process of legal
interpretation which is the most important activity of a
legal scientist, because an error in interpretation can result
in the law not working as it should.
235

Commissioners’ and Supervisory Boards’ Personal
Liability For Dereliction Of Duty Causing SOEs’
Financial Loss
1. Legal Analysis of Commissioners’ and
Supervisory Boards’ Guilt
Guilt is closely related to criminal liability, as
asserted in a Dutch legal principle “green straf
zonder schuld” meaning “there is no crime without
guilt” (Yudhianto, 2018). However, guilt could not
be necessarily considered as a crime. Guilt is
formulated as an intentional act based on one‟s
knowledge (Basri, 2015). An individual is deemed
guilty if his/her act contradicts the truth formulated
in the regulation.
In the civil law context, an unlawful act is
often called as „tort’, or „onrechmatige daad‟ in the
Dutch civil law context and „wederrechtelijk’ in
Dutch criminal law context. In Indonesian law, tort
is known as “perbuatan melawan hukum”
(Prodjodikoro, 2000). Tort as unlawful acts in civil
law is always related to losses. Article 1365 of the
Indonesian Civil Code (KUHPerdata) states that:
“A party who commits an illegal act which
causes damage to another party shall be
obliged to compensate accordingly.”
Another criterion of unlawful acts is also
scrutinized in the field of criminal law. A criminal
law postulate reads “contra legem facit qui id facit
quod lex prohibit; in fraudem vero qui, salvis verbis
legis, sententiam ejus circumuenit”, which means
that an individual is considered violating the law
when he does what the law prohibits (Hiariej, 2016).
Based on the description above,
236
Commissioners' or Supervisory Boards‟ negligence

could be viewed as violating the law and causing
loss. The regulation discussed in this study is not
limited to regulation mentioned in Law No. 12 of
2011 on Establishment of Law and Regulation, it
also encompasses provisions jointly agreed by
involving parties to run the company, e.g., Article of
Association. Elza Syarief states that the article of
association may act as a positive legal basis to
manage a company (Syarief, 2020).
2. Legal Analysis of Elements of
Commissioners’ And Supervisory Boards’
Negligence
Negligence serves as another factor resulting
in Commissioners‟ and Supervisory Boards‟
personal liability. However, this term is not further
explained in the law. Joane Banker states that
negligence comprises two sides: unlawful acts and
carelessness. Negligence refers to a failure to act
prudently and hence causes loss (Hames & Ekern,
2019). Fadlian states that one‟s culpability in
criminal law may occur intentionally or accidentally.
The law formulates two types of negligence: the one
with impacts and the one without impacts. However,
negligence has been the subject of criminal sanction,
as stipulated in Article 359 of the Criminal Code
(Fadlian, 2020). Black's Law Dictionary defines
negligence as:
“The failure to exercise the standard of care
that a reasonably prudent person would have
exercised in a similar situation.”(Black &
Garner, 2004)
The definition implies the need for a standard
to determine one‟s professional responsibility. Any
237
act that does not meet a standard by not doing what

one should do (omission) or by acting carelessly
(commission) could be categorized as negligence.
Therefore, it is important to refer to the duty and
functions of Commissioners and Supervisory Boards
stipulated by law and regulation of the Minister of
SOEs, or each company's regulation.
3. Guilt and Negligence in Performing
Commissioners’ and Supervisory Board’s
Duties
Every company organ should perform its duty
and functions according to the regulation. The
United States of America condemns any figurehead
director, i.e., an organ whose contribution to the
company is questionable. US court imposes
sanctions on any organ proven to be figurehead
directors (Sjahdeini, 2016). Commissioners and
Supervisor Boards of SOEs share the same functions
and duties, as regulated in Article 60 of PP 45/2005:
a. Performing supervision towards SOEs
management done by Directors; and
b. Providing advice to Directors to manage the
SOE.”
Olivia Manurung adds that the Commissioners
are also responsible to give approval and assistance
to directors, in addition to managing the company
during an emergency situation (Manurung, 2016). In
general, the law states that the Commissioners
should perform supervisory and advisory functions,
and more detailed functions and duties are further
stipulated in each company‟s article of association.
Nindyo Pramono asserts that supervisory functions
consist of preventive and repressive supervision. The
former involves actions aimed at preventing actions
238
that potentially harm the company, for instance,

Director should ask for Commissioner‟s approval to
perform certain actions for the company. Meanwhile,
the latter aims to test the Director‟s action by
confirming whether or not the Commissioners‟ and
Supervisory boards‟ advice is implemented. In this
regard, they hold the right to summon directors and
ask for an explanation about their duty (Pramono,
2013). Wilamarta further describes the functions and
duties of commissioners, as presented in the
following diagram:
Figure 1. Commissioners’ Functions and Duty
Financial Audit
Organizational
Supervisory
Audit
Human
Commissioner's Resource Audit
Duty
Creating
Agenda
Advisory
Implementing
Agenda
Source: (Wilamarta, 2002)

The duties mentioned above are cumulative in
nature. In other words, any negligence or failure to
perform one of these duties could be considered as
guilty. Commissioners‟ responsibilities could be
divided into two: external (to the third party) and
239
internal (to the company) responsibilities. The

former occurs only in a certain situation, e.g.,
commissioners are needed to witness and give
approval to the directors (Pramono, 2013).
Meanwhile, the latter refers to any responsibility
attached to them due to their position in the
company. Zaman Hadi states that the commissioner
is the last target when it comes to personal liability
because they are not directly involved in the
Company management when compared to
shareholders or Directors (Hadi, 2011). However,
article 59 paragraph (1) of PP 23/2022 states that
commissioners and supervisory boards shall perform
their duties with good faith and full of responsibility
for the SOE's interest, and they are hence attached to
their fiduciary duty.
Munir Fuadi asserts that commissioners could
bear fiduciary duty to the extent of their supervisory
duties and functions. He also argues that the concept
of performing duties with good faith, prudence, and
loyalty is insufficient to meet fiduciary duty, as they
should exhibit optimal duty of care and skill (Fuady,
2014). Failure to fulfill the fiduciary duty may cause
the principle of “piercing the corporate veil” to take
place, which leads to the nullification of
commissioners‟ and supervisory boards‟ limited
liability. Consequently, Commissioners and
supervisory boards are personally liable as they are
considered to be guilty or negligent in performing
their duties.
B. Interpreting Stipulation regarding
Commissioners’ and Supervisory Board's
Burden of Proof in PP 23/2022
1. Commissioners’ and Supervisory Board's
240
Legal Standing
Commissioners and Supervisory Boards in
SOEs have different legal standing from those in
private companies because the government acts as
the majority shareholder in SOEs. Commissioners
and Supervisory Boards in SOEs, according to the
prevailing law, are categorized as state
administrators who hold strategic functions in the
state administration. The elucidation of article 2
number 7 of Law no. 28 of 1999 on State
Administration Which is Clean and Free from
Corruption, Collusion, and Nepotism states that
commissioners and other structural officials of SOEs
are categorized as the first-order category of state
administrators prone to corruption, collusion, and
nepotism. The clause reads:
Article 2
“State administrator include:
7). Other officials having strategic functions
with respect to state administration
according to the prevailing law.
Elucidation of Article 2 number 7
What is meant by other officials who have
strategic functions are officials whose duties
and authorities are in carrying out the state
administration and are prone to the practice of
corruption, collusion and nepotism include:
1. Directors, Commissioners, and other
structural officials in State-owned
enterprise and District-owned enterprise;”
The consequence of Commissioners‟ and
Supervisory board's position is that their functions
and duties are related to the public interest.
Rachmadi argues that SOE is a combination of
241
governmental and private institutions (Rachmadi,

n.d.). Unfortunately, Indonesia has not explicitly
accommodated the intersection of private and public
legal entities like SOEs, triggering debates among
legal researchers and practitioners about SOEs‟ legal
status. For SOEs to be categorized as a public legal
entity, they should meet cumulative criteria where
their establishment should be done by public
authority, their activities should be a state
administration that links the state to its citizen, and
their authority to make a binding regulation
(Kholifah, 2018). Indonesian SOEs currently do not
meet these criteria as they are still aimed at gaining
profits like other limited liability companies.
Based on the characteristic of the legal subject
previously described, the proof system applied to the
SOE commissioner and supervisory board‟s guilt
and negligence could take forms of either civil or
criminal proof system, depending on the
consideration of the subject's acts. Another aspect to
consider as the basis for determining a proof system
is the legal object of the case. In this context, the
legal object is the state‟s financial loss. In other
words, SOE Commissioners' and Supervisory
Boards‟ negligence potentially inflicts financial loss
to the state. Although the SOE‟s capital originates
from separated state‟s assets, SOE is still considered
a part of the state and constitutes the state‟s
involvement in the national economy, as mandated
by Article 33 of the 1945 Constitution (Rizky
Novian Hartono et al., 2021). Therefore, in addition
to being audited by public accountants like other
private companies, SOEs are also audited by the
Financial Supervisory Board (BPK) as the supreme
242
auditor of state finance (Rachmadi, n.d.). Since the

issuance of Supreme Court Circular Letter No. 4 of
2016, BPK acts as the only institution authorized to
declare the presence of the state‟s financial losses in
an institution (Permana, 2018).
2. Legal Domain of State's Financial Loss due
to Commissioners and Supervisory Board’s
Act
State-owned enterprises‟ asset, as a part of the
state‟s wealth, has been regulated in the general
elucidation of Law No. 31 of 1999 on Corruption
Eradication. The provision stipulates that the state's
wealth refers to any form of the state‟s asset, that is
separated or not separated, including any part of the
state‟s wealth and any rights and consequences
stemming from it.
Article 1 number 22 of Law no. 11 of 2004
on State Treasury stipulates that a state's or district
loss refers to the decrease in money, securities, and
properties due to an unlawful act done intentionally
or accidentally. Based on the provision in this article,
there are several criteria to meet when
commissioners or the Supervisory board is
considered to inflict state's financial loss, either
intentionally or accidentally. The state's loss due to
commissioners‟ and supervisory boards‟ could be
sanctioned as a criminal act of corruption, as theanti-
corruption law stipulates. However, it should be
noted that in addition to administering the national
economy to achieve public welfare, SOEs are
business entities that may experience profit and loss
in their activities. Therefore, the doctrine of business
judgment rule should apply. This doctrine protects
any company's organs that perform their duty and
243
functions with good faith. If the company organ

makes an honest mistake, he or she is not personally
liable for the company‟s loss (Fuady, 2014).
However, several criteria should be met to be
protected by this doctrine:
1. The individual does not violate the law;
2. The duty is done with a good faith;
3. The duty is done on rational basis;
4. The duty is implemented with due care;
5. The decision could be reasonably believed
as the best interest of the company.
When a commissioner‟s act does not meet one
of the requirements mentioned above, they could not
be protected by the Business judgment rule, and their
Mistake and negligence that cause the state‟s
financial loss could be categorized as corruption if it
is proven to enrich or benefits one‟s self- or another
individual or abuse power, opportunities, or
facilities”, as stated in articles 2 and 3 of Anti-
corruption law when one of these elements is met,
the proof system for criminal act of corruption is
applied. However, when the act does not meet the
element of corruption, the system should adhere to
PP 23/2022. Article 59 of this regulation reads:
Article 59
“(1) Commissioners and Supervisory Board
shall perform their duties with good faith and
full of responsibilities for the SOEs‟ interest
and business.
(2) Commissioners and Supervisory Board are
personally liable for an SOE's loss if found
guilty or negligent in performing their law
according to provision stipulated in article (1)”
These stipulations focus on commissioners‟
244
and supervisory boards‟ personal liability based on

guilt and negligence. As previously discussed, guilt
and negligence may be categorized as an unlawful
action, as Stipulated in law no.1 of 2004 on State
Treasury, stating that the state‟s loss is caused by
unlawful acts. Thus, it is clear that Commissioners‟
and Supervisory Boards‟ acts that cause financial
loss is considered as an unlawful act, which could be
categorized into civil or criminal cases. While the
civil law perspective focuses on acts leading to
financial loss, the criminal law perspective focuses
on any action that violates prevailing regulation.
Grounded on this legal reasoning, the process of
proof could be done either using the civil or criminal
proof system, depending on the legal relationship
and the character of unlawful acts committed by the
legal subjects.
The scope of “violating the law” in civil law
has a broader meaning than criminal law. Civil law
views that any action that harms other individuals
could be categorized as an unlawful act, despite the
absence of regulation prohibiting such action.
Meanwhile, in criminal law context, an individual
could only be deemed as violating the law when
he/she explicitly violates existing law. From civil
law perspective, the consequence of an unlawful act
is to compensate for the damage done (Naldo, 2021).
While the consequence of an unlawful act from
criminal law perspective is sanctioned according to
the existing law.
3. Principles of Proof of State's Financial Loss
by Commissioners and Supervisory Board
Process of proof plays a pivotal role in the
court procedure, either civil or criminal procedures.
245
The main provision of proof, as stated in article 59

paragraph (2a) of PP 23/2022, reads:
Article 59
“(2a) The member of the Commissioner and
the supervisory board should not be liable for
loss meant in paragraph (2) if he can prove
that:
a. he has performed the supervisory
functions with good faith and due care for
the Persero/Perum‟s interest according to
the purpose of Persero/Perum;
b. do not possess any personal interest,
either directly or indirectly, for the
director‟s management decision leading
to loss; and
c. have advised the director to prevent or
minimize loss.”
This provision allows commissioners and
supervisory boards to defend while improving the
burden of proof standard attached to the claim. Such
a process of proof is often viewed in Indonesian law,
as a criminal act of corruption. One of the principles
of proof in these two cases is the principle of
reversed burden of proof. The implementation of the
reversed burden of proof in Indonesia originates
from the corruption cases that are committed in a
well-planned and systematic manner by bureaucrats
or businesspeople with powerful political influence
to affect the court process. Reversed burden of proof
specifically aims to address proof difficulty due to
such systematic crimes (Kusmayanti, 2020). State‟s
financial loss caused by Commissioners and
Supervisory board share similarity with the
underlying factors of the reversed burden of proof in
246
corruption cases: It is done by professional workers

using the influence of their position, which could be
categorized as white-collar crime..
In general, reversed burden of proof is not
stipulated in the criminal procedure code. However,
it is stipulated as a part of the proof procedure of
special crime procedure, as stipulated in article 12B
paragraph (1) letters a and b, article 37, article 37A,
article 38B, of Law No. 20 of 2001 (Prasetyo, 2015).
The provision in anti-corruption law states that the
accused party who denies the claim should prove that
he/she did not commit the crime they are accused to
do. The burden of proof initially finds it urgency in
civil law procedure because the general criminal
procedure has a prosecutor who is responsible is
present proof in the trial (Ali & Heryani, 2012).
While the burden of proof is well-regulated in
criminal cases like corruption, is it also regulated in
civil law?
One of the proof principles is similar to the
reversed burden of proof: reo negate actori incumbit
probation, meaning that if the defendant denies the
claim against him, he should provide proof. It is also
known as “reus excipiendo fit actor”, which means
that the defendant shall turn into the plaintiff if
he/she denies it (Ali & Heryani, 2012). Melinda
asserts that in general, there is no regulation that
specifically and explicitly stipulates the reversed
burden of proof in criminal or civil contexts
(Kumala, 2021). However, the reversed burden of
proof has been applied in Indonesia to rule certain
cases.
The burden of proof of the Commissioner and
Supervisory Board of SOEs in Indonesia is
247
stipulated in a more detailed manner in Article 59

paragraph (2a) of PP23/2022. The regulation
cumulatively states points commissioners and the
supervisory board should prove, i.e., proof of
performing supervisory functions with good faith,
proof of having no personal interest, and having
advised directors. Failure to prove one of these
points means that commissioners and supervisory
boards are personally liable for the SOEs‟ loss after
BPK declares that it belongs to the state‟s financial
loss.
CONCLUSION
The provision of personal liability of SOE's
commissioners is stipulated in Article 59 paragraph (2) of
PP 45/2005. The enactment of PP 23/2022 adds a more
detailed provision on the burden of proof, in which
commissioners and supervisory boards of SOEs should
prove that they have performed their duties and functions
properly. The process of proof significantly affects the
commissioners‟ and supervisory boards‟ personal liability
when they are accused to be guilty and negligent in
carrying out their duties and causing SOEs‟ loss.
Commissioners‟ and Supervisory boards‟ guilt and
negligence could be categorized as an unlawful acts,
either intentionally or unintentionally. State's financial
loss caused by the commissioner and supervisory board
share similarities with underlying factors of reversed
burden of proof in a corruption case: the offense was
committed by professional workers and could be
categorized as white collar crime. Article 59 paragraph
(2a) of PP 23/2022 has detailed the right and
responsibility to proof of the SOE commissioners and
supervisory board, which could be viewed as the reversed
burden of proof. Failure to prove good faith, absence of
248
personal interest, and giving advice to the director may

result in sanction of personal liability for SOE‟s financial
loss.
ACKNOWLEDGEMENT
This journal article was written by me (Ayu Kholifah) from
the Faculty of Islamic Economics and Business UIN Prof.
K.H. Saifuddin Zuhri with a personal funding source. The
contents are fully the responsibility of the author.
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252
DEVELOPMENT OF TOURISM
ATTRACTION IN PANCER VILLAGE
TOURISM, BANTEN
Irwan Tamrin, Yustikasari
Padjadjaran University Sustainable Tourism Masters Study
Program
yustikasari@unpad.ac.id
ABSTRACT
To instill a sense of pride in the local community
for their culture, an emphasis is placed on the way of life of
traditional communities (live like locals). It is an important
part that must always be considered in tourism
development, which can be packaged as a tourist village or
tourist village Coupled with the control process as one
aspect of community-based tourism, which also determines
the empowerment and independence of the community
itself
The City of Serang in Banten Province is one of
the areas participating in developing tourism with the
concept of community-based tourism, one of which is
declaring the establishment of the Pancer Tourism Village
in 2018. Pancer Village is a village that is located precisely
in the Karangantu Port Area or Banten Lama, which has a
distance of approx—ten kilometers from the center of
Serang City.
Tourism management in Pancer Tourism Village
shows that this village already has the components required
as a tourism destination. However, it still requires
improvement in the amenities component, namely waste
management and clean water supply. For this reason, the
management of the tourist village needs to pay attention
and improve these things.
253
Keywords: Development, Tourist attraction, Tourism

Village, Empowerment, Independence
INTRODUCTION
Tourism in Indonesia is currently increasing. The
development of the tourism sector has proven promising
and benefits many parties, both the community, the private
sector, and the government. Tourism is considered a
profitable sector as a source of foreign exchange, so it is
encouraged to become the leading sector. It is noted that
countries in Asia, such as Thailand, Malaysia, and
Singapore, have shown their economic growth by making
tourism a leading sector. Based on data from the United
Nations World Tourism Organization (UNWTO), as many
as 129.2 million tourists travel to ASEAN countries, but
only 15.8 million people come to visit Indonesia (UNWTO
Tourism Highlights: 2018 Edition | UNWTO, 2018). These
data show that Indonesia has great potential to bring in
more foreign tourists, especially since many tourism
destinations have not been optimally developed. ndonesia's
tourism competitiveness index in the world rose to rank 40
in 2019 from 42 in 2017. This was based on The Travel &
Tourism Competitiveness Report released by the WEF
(World Economic Forum) 2019 recently. In the world,
Indonesia is ranked 40 out of 140 countries. Indonesia's
tourism competitiveness index is ranked fourth in the
Southeast Asia region. Meanwhile, the impact of Covid-19
on tourism can be seen in the decrease in visits by foreign
and domestic tourists. The decline in the transportation
sector and the provision of accommodation, food, and drink
is the beginning of the deteriorating employment
conditions in the tourism sector.
254
The government of Joko Widodo is well aware of

this. Therefore, in 2019 the government is targeting the
tourism sector as a sector that can contribute 15% to the
national GDP (Gross Foreign Exchange Income). The
increase in foreign exchange from the tourism sector is also
targeted to increase from IDR 140 trillion – IDR 150
trillion to IDR 280 trillion in 2019 (RI Ministry of Finance:
#SadarAPBN, 2019). From this new target, the
development of the tourism sector in an area or destination
is expected to boost the national economy because tourism
destinations act as a meeting place for demand and supply
(Candela & Figini, 2012).
In developing tourism in a place/area, 4 (four)
components must be met: attractions, accessibilities,
amenities, and ancillary services (Cooper, 2005).
Attractions (attractions) are those offered from a tourist
area, such as natural beauty, regional culture, artificial
tourism, etc. Accessibilities are available transportation
access to, from, and within tourism areas, such as flight
paths, trains, buses, or ships to tourism areas. Amenities
(amenities or facilities) are accommodations or facilities
available in tourism areas such as lodging places (hotels,
homestays, hostels, etc.), restaurants, health facilities,
places to sell souvenirs, entertainment venues, waste/waste
treatment sites, electricity, clean water, and others.
Meanwhile, ancillary services are tourism organizations
needed for tourist services, such as tour guide associations,
travel agency associations, hotel associations, and others.
To instill a sense of pride in the local community
for their culture, an emphasis is placed on the way of life of
traditional communities (live like locals). It is an important
part that must always be considered in tourism
development, which can be packaged as a tourist village or
tourist village. Coupled with the control process as an
255
aspect of community-based tourism, it also determines the

community's empowerment and independence (Rakhman et
al., 2014).
The City of Serang in Banten Province is one of
the areas participating in developing tourism with the
concept of community-based tourism, one of which is
declaring the establishment of the Pancer Tourism Village
in 2018. Pancer Village is a village that is located precisely
in the Karangantu Port Area or Banten Lama, which has a
distance of approx—ten kilometers from the center of
Serang City.
According to historical records, at the beginning of
the 15th century, the village was formerly a port city with
an important role in international trade traffic. Banten was
a transit point for trade routes between countries at that
time. Karangantu Port was once an important port recorded
as the oldest port on Java island, which was used as a
gateway for international trade for the archipelago
(Indonesia). From this port on the north coast of Banten,
Karangantu is the entry and exit point for merchants or
traders who sail to enter the archipelago. Several foreign
ships stopped at this port have been recorded, including
those from Arab, Persian, Gujarati, Chinese, English,
Portuguese and Dutch countries (Tjandrasasmita, U.,
Ambary, H. M., & Michrob, 1999).
Evidence of the greatness of Karangantu Port is not
only recorded in books. Some other evidence also shows
that some items were once traded and made into
commodities during the heyday of the Old Banten, which
can be seen in the Old Banten Archaeological Site
Museum. In this museum, several objects from the past are
neatly stored, such as jars and porcelain from China, Japan,
and the Netherlands, to preserve this historic area.
256
The historical strength of the Karangantu Port is an

asset to the local community. The strong desire of the
people who are members of a Kiamuk Tourism Awareness
Group (Pokdarwis) to revive and change the Karangantu
Port Area, which was formerly a slum into a tourist area, is
supported by the local government through the Serang City
Youth and Sports Tourism Tourism Office (Disparpora)
through tourism and tourism awareness socialization
community based; then came the Pancer Tourism Village
which was inaugurated by the City Government of Serang
in 2018.
Pancer Tourism Village then changed relatively
quickly to become a popular marine tourism destination
and became the flagship in Serang City. The Serang city
government has designated Karangantu Harbor and Pancer
Village as 'Serang City's maritime tourism destinations.'
The location of the port is quite strategic. From this port,
tourists can also visit islands not far from the mainland,
such as Pulau Burung, Pulau Lima, and Pulau Tunda. This
benefits the community around Karangantu Harbor and
Pancer Tourism Village economically. Community
involvement in the management of Pancer Tourism Village
through Pokdarwis Kiamuk is exciting to study more
deeply. This paper aims to explain that tourism
development in Pancer Tourism Village is in accordance
with the concept of sustainable tourism development. The
author hopes that this research can help develop sustainable
tourism in Pancer Tourism Village so that it helps provide
recommended solutions for managers and the government
as regulatory parties.
METHOD
This research on the development of tourist
attractions in the tourist village of Pancer, Banten, West
Java, uses a descriptive qualitative methodology.
257
This research practically seeks to examine the actual life

events experienced by the subjects of this research
holistically and meaningfully. In a more detailed
description, this study seeks to describe and explain the
development of tourist attractions in the village of Pancer,
Banten, West Java.
DISCUSSION
Tourism in Pancer Village
Located in the Karangantu Harbor area, Kasemen
District – Serang, Pancer Tourism Village has the potential
to develop into a tourist village with history and local
wisdom. This can be seen from the fishing villages that still
apply the values of local wisdom and historical traces.
Coupled with natural wealth in the form of mangrove land
directly facing the shoreline, it complements one of the
pioneering tourist villages not far from the Banten
Sultanate area, thus providing added value for this tourist
village.
Because it is not far from downtown Serang, the
tourism component in this place is relatively complete. All
tourism facilities and infrastructure in the Karangantu Port
area and Pancer Tourism Village have begun to be
integrated with revitalizing the Old Banten area, which the
Provincial Government of Banten recently renamed as the
Banten Sultanate area. There are several exciting findings
to discuss based on observations, documentation studies,
and interviews conducted with several Kiamuk Pokdariwis
Kampung Wisata Pancer members.
Table 1. Tourist Attractions in Pancer Tourism Village

(inaugurated by the Mayor of Serang 2018)
258
Natural Cultural Artificial

Attraction Attraction Attraction
• Pelabuhan • Yalil • Jembata
Karangant • Marhaba n Cinta
u n Mangrov
• Hutan • Panjang e
Mangrove Maulud • Wisata
Pancer • Nadran Mangrov
• Teluk (Pesta e Pancer
Banten Laut) • Spot
• Hutan • Festival Selfie
Mangrove Masyarak • Wisata
STP at Pesisir Mancing
• Komplek • Museum
Masjid Purbakal
Agung a
• Keraton • Wisata
Surosowa Bahari
n • Wisata
• Benteng Edukasi
Spelwijk Daur
• Vihara Ulang
Avalokite Plastik
svara • Wisata
• Masjid Kuliner
Pecinan Laut
• Meriam • Pemecah
Kiamuk ombak
• Makam • Dermaga
TB. Kapal
Buang
• Komplek
Pemakam
259
an
Kasultan
an
Banten
• Makam
Pangeran
Aliyuddi
n
Source: Forum Pokdarwis Kota Serang (2020)
The components of tourist attractions offered by

Kampung Wisata Pancer are:
a. Marine tourism.
Marine tourism activities that tourists can carry out
include hopping islands to nearby islands a short distance
from Karangantu Harbor, including Bird Island, Tiga
Island, Lima Island, and Tunda Island. BBQ activities on
small islands, watching the sunrise or sunset, and enjoying
the beach can be done on Pulau Tiga and Pulau Lima.
Snorkeling and diving locations can be done on Tunda
Island. However, Tunda Island is part of Serang Regency,
and Pancer Tourism Village in the Karangantu Harbor Area
is only a transit point to get to the island. Most fishing
activities can be done around the coast of Kampung Wisata
Pancer.
260
Figure 1. The viewing bridge in Pancer Tourism Village.

Source: Pokdarwis Kiamuk
b. Tour on the mainland.
Activities that tourists on the mainland can do
include trekking in the mangrove forest along the Cinta
Bridge to see the sea view at sunset. Mangrove trekking is
located in the mangrove forest around the Kampung Pancer
beach area to Fort Spelwijck. The Cinta Bridge has just
been renovated with the help of the Banten Provincial
Tourism Office. However, the use of the Bridge of Love
tourist facility cannot be fully accessed easily because
access to the area is the area of the TNI AL Monitoring
Post, so there is a conflict of interest for the management of
the area.
c. Educational Tourism.
Pancer Tourism Village has prepared several
educational tour packages as tourism products for this
village. Educational tourism activities that can be carried
out at Kampung Wisata Pancer include learning to weave
nets, the one-day experience of being a fisherman,
261
harvesting shellfish, and recycling plastic waste to be

turned into creations of displays and decorations. Pancer
Tourism Village also combines this activity with an
educational tour package to the Banten Sultanate area,
including visiting the Kaibonan Palace, Banten Grand
Mosque, Surosowan Palace, Spelwijck Fort and visiting the
Avalokitesvara Temple with the concept of a walking tour.
d. Culture tour.
Cultural tourism in Pancer Tourism Village is
closely related to the historical development of Banten
because of its position in the Karangantu Harbor Area,
which was once a trading center. Several ethnic groups stop
by, eventually settle down, and live side by side with their
respective customs and culture. The inhabitants of these
ethnic groups, who form the majority, are Sundanese
(Cirebon), Javanese, and Bugis sailors. Each of them
brought their customs, and some were assimilated, making
this cultural diversity the main attraction in Kampung
Pancer. Some cultural diversity usually displayed as a
tourist attraction are Rampak Bedug, Debus, Silat,
Ketimpringan, and Bugis Marriage.
Accessibilities
As a Buffer Zone from the Sultanate of Banten,
access to Pancer Tourism Village from the center of Serang
City is a concern of the Municipal and Provincial
Governments. Public vehicles go in and out of the Pancer
Tourism Village area from morning to early morning.
Access to public transportation to and from Serang City is
also open 24 hours through the Serang City Terminal. Not
far from Kampung Pancer, there is also the Karangantu
train station, so the train line can be used as an alternative
to and from Kampung Wisata Pancer. Although there were
complaints due to the lousy access road on the main road of
262
Kampung Pancer, now the access road has been

concretized as an effort by the Serang City Government to
increase the comfort of tourists at the only beach resort in
Serang City.
Amenities & Accommodations

In Pancer Tourism Village, 11 houses are used as
homestays as an alternative accommodations. Because it
puts forward the concept of community empowerment,
homestays are the right choice for tourists to experience the
life of the fishing community in Pancer Tourism Village. In
addition, there are also shops, stalls, kiosks, and restaurants
as complementary facilities in this place.
Figure 2. One of the Homestays in Pancer Tourism Village.

Source: Pokdarwis Kiamuk
Public facilities to support tourism in Pancer Tourism

Village include four prayer facilities in a mosque building,
263
one health facility (Puskesmas), two markets as economic

facilities, and two banks equipped with 3 ATM platforms.
The public infrastructure in Pancer Tourism Village as a
tourism supporter is:
1. 24-hour electricity network. Currently, all residents

in Kampung Pancer have enjoyed the electricity network
from PLN.
2. Wireless telecommunications networks and internet
connections for all telecommunications providers can also
be accessed at this place.
3. As a seaside area with salty water conditions,
unfortunately, the existing clean water facilities sometimes
don't work and haven't reached all the houses in this area,
so residents have to buy from a reservoir. For drinking
water, residents prefer to buy refilled water.
4. There are no final waste management facilities in
Pancer Village. The issue of cleanliness and plastic waste is
something visitors always complain about.
In Pancer Tourism Village, there is no place to

exchange money or money changers. This is because this
area has not become an attraction for foreign tourists to
visit this place. As for the souvenir center, although it is not
complete, there are several shops selling food or typical
Banten handicrafts as souvenirs for tourists to buy.
Ancillary Services
To support tourism activities in Pancer Tourism

Village, organizations or associations that function as
tourist services are needed. There are several organizations,
namely:
264
1. Pokdarwis Kiamuk is an institution whose members

consist of tourism actors with concerns for tourism in
Pancer Village.
2. Indonesian Tour Guide Association, Most of the
members of the Kiamuk Pokdarwis are also registered as
members of the HPI, a Tour Guide organization.
3. Karangantu Crossing Boat Association is a gathering
place for tour boat rental entrepreneurs in Karangantu.
No Travel Bureau specifically offers Tour Packages
to this Tourism Village. Apart from being a relatively new
place, in Serang City, there is no Representative or
Association of Travel Agents (ASITA), so the Travel
Agencies in Serang City tend to offer outbound tourist
destinations compared to tourist destinations in their area.
CONCLUSION
The information obtained on tourism management

in Pancer Tourism Village shows that this village already
has the components required as a tourism destination.
However, it still requires improvement in the amenities
component, namely waste management and clean water
supply. Implementing the Sapta Pesona program through
Pokdarwis has not been able to find a solution for waste
management in Pancer Tourism Village. As for cultural
diversity, it also cannot be developed continuously in this
village.
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267
The Communication Trends of Society 5.0:

Implications on Privacy and Social
Interaction
Adison Adrianus Sihombing
National Research and Innovation Agency (BRIN) Jakarta
Indonesia sonadi2017@gmail.com
ABSTRACT
The evolution of Information and Communication
Technology (ICT) has revolutionized social life and
generated a new society called Society 5.0. They are known
as a modern society for showing a high competence in ICT
integration into daily activities. The integration raises
communication trends mediated by digital technology: the
internet, social media, smartphones, video conference, and
so on. This study aims to describe, explore, and analyze the
forms, factors, and implications of the communication
trend on their privacy and social relationship quality. This
qualitative-descriptive study relies on secondary data
derived from literature studies and online news on
communication trends. The study found changes and shifts
in the society's communication patterns. There proliferated
a communication trend of Society 5.0 mediated by digital
technology, such as social media, instant messaging,
Youtube, Facebook, Tiktok, chatbot, and virtual assistant.
The data shows that internet users worldwide, as of January
2023, reached a figure of 5.16 billion people, accounting
for 64.4% of the global population of 8.01 billion people.
This trend rose up for the rapid evolution of ICT with a
high appeal for countless conveniences and comforts. Upon
its development, this trend brings about a contestation in
the digital space to have a self expression without limits on
assorted levels. The contestation also, resulted in a new
268
culture called flexing. This phenomenon leads to the loss of

privacy and security of personal data as access to
information becomes easier and inevitable. People's
relationships and social interactions become artificial since
they are heavily dependent on technology. The study
recommends educating the public to communicate wisely
with technology while increasing awareness and
interpersonal skills.
Keywords: communication trends, Society 5.0, flexing,
mediatization, contestation
INTRODUCTION
Society as a social system is dynamic along with times
(Luhmann, 2008). The logical consequence is that society
keeps developing and changing. It is traceable from the
beginning of industry 1.0 in Europe up to the era of Society
5.0. Society 5.0 conceptually refers to the era of an ideal
unification of people and technology (CSTI, 2016; Fukuda,
2020; Shiroishi, Uchiyama, & Suzuki, 2018). This new and
modern society was born as a result of the highly rapid
evolution of ICT in society and industry (Mayumi
Fukuyama, 2018). One of the significant changes is the
existence of a communication trend. There is a shift in the
social communication from the traditional pattern - which
initially loved, missed meeting up or face to face - to the
modern pattern by using digital technology media. This
trend obviously brings considerable opportunities and
challenges, or even threats that are demanding to face
(Meindl et al., 2021).
To date, the existing literature examines Society 5.0 in
the following three perspectives: a) the global perspective
on the concept of Society 5.0 from an economic, social,
educational, and environmental point of view (Carayannis
& Jancelewicz, 2022; Rojas et al., 2021; Piorunkiewicz &
269
Zdonek, 2021); b) the Society 5.0 concept towards

sustainable development goals with its challenges and
opportunities (Aquilani et al., 2020; Polat & Erkollar,
2021; Shiroishi et al., 2018); c) changes in the way they
work and the new skills required to attain a future
successful career (Kolade & Owoseni, 2022; Prakash et al.,
2021; Tavares et al., 2022). These literatures did not pay a
specific attention to the changes in their communication
pattern.
The communication referred to is communication
based on digital technology. It has undergone a significant
shift from direct interaction in physical spaces to
communication mediated by digital social media. This
change and shift in communication can be considered a
trend in social life towards society 5.0. Therefore, this
study aims to fill the research gap on communication trends
in society 5.0, focusing on its significant impacts and
influences on changes in social life such as privacy,
personal data security, and the quality of social
relationships.
This study aims to highlight, explore, and analyze the
communication trend of Society 5.0 specifically in
Indonesia, while also examining the global landscape.
Accordingly, three points were highlighted, the form of
communication trends in Society 5.0, the factors of the
communication trends, and the implications on their
privacy, data security, and social relationship in the future.
The findings are expected to provide new understanding
and insight that issues of communication trends can be
wisely addressed and interpreted.
This study was prepared with the argument that the
communication trend of Society 5.0 occured as a logical
consequence of the rapid evolution of ICT development
which affects all aspects of human life. The change in
270
communication trends is indicated by the people's shift in

communication, from face-to-face encounters in the factual
space to digital technology-mediated communication via
social media, such as Facebook, Tiktok, Youtube, Line,
WhatsApp, Telegram, Zoom, and so on. This Trend on the
one hand brings benefits and convenience to human life,
yet it also brings about implications on their privacy,
personal data security, and social relationship.
METHODS
Case Selection
Communication trend becomes a vital issue in and
towards Society 5.0. Serious attention is demanded to
obtain a deep understanding of the communication trends in
the virtual space via digital technology. There have been a
few problems arising in the social encounters of the
community for ICT-based communication. Therefore, this
topic was deliberately selected as the object of research for
three reasons: 1) the dominance of digital technology in
human life is getting stronger and inevitable in use in
everyday life. It occured for the convenience, comfort, and
ease that technology offers. Therefore, a wise attitude on
ICT is necessary to avoid misuse, which does not
correspond to the ideals of Society 5.0, to reach the welfare
of every individual. 2) Limited attention is given to the
study of communication trends in Society 5.0. The existing
literatures study about the perfect combination of
technology and the vision of Society 5.0. Meanwhile, the
analysis related to the phenomenon of communication
trends in Society 5.0 as a result of the ICT integration in life
is beyond attention. 3) The rationale behind the
communication trend of Society 5.0 is urgent to take
preventive and anticipatory steps so that it brings about a
positive impact and benefits to the community welfare.
These three reasons suggest that a comprehensive
271
understanding and analysis of the communication trend of

Society 5.0 is urgent as a policy foundation for structuring
the governance of modern community communication.
Therefore, the trend does not degrade the quality, value, and
meaning of close social relationships among society.
The study of communication trends was prepared in
descriptive qualitative research design under the
perspective of Society 5.0. It is intended to explore the
knowledge and understanding of the phenomenon of
communication trends in Society 5.0. It is mainly directed
to understanding the concept of Society 5.0 as a new and
modern society who integrate technology into daily
activities. It provides new ideas on the way the
communication trend of Society 5.0 occurs, the driving
factors, and the implications for the future of society.
This study relies on secondary data collected from
literature studies, online news relevant to the topic of
research, and observation of social phenomena. The
literature used and analyzed in this study are articles on
communication and Society 5.0. These literature were
downloaded from the website scopus.com and comprised
seventeen international journal articles. In addition to
journal articles, this study also utilized online news from
Indonesian news portals, namely detik.com and detiknews.
The data were analyzed in three stages: data reduction,
structuring them into a systematic pattern; data presentation
in tables, diagrams, and graphs; and finally data
verification as a conclusion drawing stage following the
data trend. Meanwhile, the data were processed with
descriptive analysis and content analysis, from data
description to the contextual interpretation. Then, content
analysis was made according to Spradley (2000). The
analysis stage and technique were used to formulate the
ideal conclusions.
272

The term "Society 5.0‖ was first articulated by the
Japanese government when it launched its vision of a
―super intelligent society" or "Society 5.0" in April 2016
(CSTI, 2016). This society is defined as a new society
following the transformation process of the previous four
stages, which are the hunting society (Society 1.0),
agricultural society (Society 2.0), industrial society
(Society 3.0), and information society (Society 4.0).
Society 5.0 can be defined as a social concept of
technology-based society, a society that integrates
technology into daily activities. Technology is utilized to
meet various human needs to improve well-being and
comfort in life together in society (Fukuda, 2020; Potočan,
Mulej, & Nedelko, 2021; Shiroishi et al., 2018).
A lot of social media are available on hand as the
results of digital technology development, such as Tiktok,
video conferencing, chatbots, virtual assistants which have
brought significant changes to the way humans interact and
communicate. A large number of companies have used
chatbots to serve customers more effectively and efficiently
(Deepika et al., 2020; Mageira et al., 2022; Yu et al., 2021).
The typical character of of Society 5.0 is putting human at
the center of everything. Any progress made is basically
solely to support and improve human welfare. It is man
who controls progress and man is above all (Deguchiet al.,
2020; Fukuyama, 2018; Narvaez Rojas et al., 2021). In
other words, modern society ―breathes‖ technology. A
society that relies on the use of technology in all daily
activities because this society has been able to enjoy the the
conveniences offered. This society has such a great
dependence on the use of digital technologies (Pereiraet al.,
2020).
273
As noted by Hootsuite, the number of internet

users worldwide reached 5.16 billion in January 2023. It
amounts to 64.4% of the global population, which totals
8.01 billion people (Annur, 2023b).A research in 2022
reported that the daily use of internet is at least 145 minutes
or about 17 hours per week. Indonesians spend an average
of 8 hours and 36 minutes a day on the internet. Worldwide
internet users increased by 62%. There are 268 million new
smartphone users globally in 2021-2022. Among the ten
countries with the highest internet users in the world,
Indonesia occupies the 4th position with 204.7 million
population. The top position goes to China with 1 billion
users (Zulfikar, 2023). It is also reported that the longest
average use of social media in the world as of January 2022
is Nigeria, at 4.11 hours per day. While the average
Indonesian spends time playing social media by 3.2 hours
per day (Dihni, 2022).
The following is the average time spent for social
media globally in android apps according to Annur
(2023c):
No. Name Value/Hour Per Month
1 TikTok 23.5
2 YouTube 23.1
3 Facebook 19.7
4 WhatsApp 17.3
5 Instagram 12
6 Line 11
7 Twitter 5.5
8 Telegram 4
9 Snapchat 3.2
10 Messenger 3.1
274
A research result on the highest number of global active

users by January 2023 is available in the following diagram
(Annur, 2023a)
Among the top ten social media, Tiktok is the most popular
social media globally today, as in the following diagram
(Annur, 2023d).
275
Society 5.0, as the society that bases daily activities on

the integration of technology, encounters behavioral
changes in communication. Technologies, such as Ai, IoT,
VR, and AR have significantly reformed the way humans
communicate. Currently, ICT-based communication is a
new trend with all the conveniences presented with no
limitation by distance and time. Facebook, Instagram,
LinkedIn, and social media-based communications are
becoming popular. People can communicate with others
infinitely, discuss, meet, share information, establish
business relationships, promote something, trade, even
express themselves more freely by texts, videos, and
photos. In addition, the trend is to communicate through
instant messaging applications, such as WhatsApp, Line,
and Telegram. These applications allow people to
communicate easily, conveniently, directly, and instantly
across space, distance, and time. The communication trends
of Society 5.0 in more detail are presented in the following
table:
Table 1. The communication trend of Society 5.0

N Technology Output
o.
1 WhatsApp, Real-time communication
Telegram, Line
2 Social Media: Interact with other people, keep
Facebook, up to date of the current news, get
Instagram, information from diverse sources.
Twitter, and
LinkedIn
3 Visual Content: Communication with pictures and
Instagram, videos: creative-interactive
TikTok,
Snapchat
276
4 Video calls, easily conduct distance meetings

video
conferencing:
Skype, Zoom,
Google Meet,
Microsoft
Teams
5 Augmented See the world differently through
reality, virtual virtual technology. It has been
reality used in the fields of marketing,
learning, and entertainment.
People can visit distant places and
visualize products in the real
space. It is useful in the field of
education and training because it
can help people to understand
abstract concepts more easily.
6 Chatbots via AI Useful for customer service and
data analysis. It can personalize
content, process information, and
provide quick-accurate response.
Virtual assistants: Siri, Google
Assistant, Alexa-send messages,
make phone calls, help users solve
problems, and answer questions
automatically.
7 Podcast Create, listen to effective audio
content to communicate with a
larger audience.
8 Internet of Open up new opportunities:
Things (IoT) business, industry: develop new
products-services, collect-analyze
more data to improve efficiency
and innovation.
277
9 Use of Messages are more fun and

emoticons and creative, adding a dimension of
stickers in emotion in the message.
messages
The driving force of the communication trend of

Society 5.0 is the advancement of technology that has been
available to the fullest with intelligent systems. Technology
has been designed with an innovative approach so that
humans can use with ease and fun. One of them is that
people can communicate across national borders quickly,
easily, entertainingly, fun, and effectively. This community
makes the world borderless because it has been connected
to the internet globally (Sahertian, 2021). Thus, Society 5.0
lives in a globalized system that is integrated with
technology so that it has high accessibility (Ritzer & Smart,
2018).
The communication trend of Society 5.0 is driven by
the successful combination and integration of technology in
people's daily lives. Therefore, the trend is demonstrated by
the tendency of people to communicate by digital
technology. This trend is driven by the great benefits that
individuals have witnessed, felt, and enjoyed in a society
with digital technology-based communication. In addition,
in the process of further development, this trend is getting
stronger and more accelerated due to contestation.
Contestation is a competition among individuals,
groups, or organizations to achieve a certain goal or win a
competition. It can occur in all fields, in unlimited self-
expression in social media. Contestation in a positive
perspective can provide motivation to achieve higher goals
or improve the quality of life. Healthy contestation can help
individuals or organizations become more advanced, better,
278
and more efficient at achieving goals and promoting new

discoveries.
Contestation in the context of this study lies by the
tendency of humans to compete posting almost all activities
in their daily lives, from waking up to going to sleep
(taking a rest), for example, waking up, breakfast, meeting,
praying, social gathering, visiting entertainment venues,
etc. This contestation occurs across levels, such as
individuals, groups, families, communities, and societies. It
also seems real when people are vying to post when
traveling to popular places. For example, Nusa penida in
Bali, Padar Island, Komodo Island in Labuanbajo - or
when traveling on vacation abroad. Usually, they use this
phrase: “…..don't forget to be happy, let's heal ”
Furthermore, the internet-mediated communication
trend, in addition to rising the contestation in unlimited
self-expression, generates a new culture, the culture of
flexing. People tend to do show off, or known for
―flexing‖. Flexing has become popular culture in recent
years, particularly in social media.
The term ―flexing " refers to the act of explicit show
off for luxury, wealth, or achievement to the public. The
word is used in the socio-cultural context of popular
culture. People flex with different motivations, for
example, for attaining public attention, recognition, or
admiration, increasing self-esteem, and raising social
status.
There are several different views on flexing,
depending on the context and perspective. Some people
think flexing is a form of personal branding. He or she is
working on building a self-image as a successful,
important, great, rich, or influential person. The others
view flexing too materialistic, neglecting the quality and
meaning of life. Positively, flexing can be perceived as a
279
way to motivate and inspire others. When a person flaunts

his or her achievements, or competences he or she has
achieved with hard work, he or she might draw a
considerable encouragement for others to pursue their own
goals. Flexing can also serve as a recognition of the effort
and sacrifice required to accomplish the achievement.
Basically, flexing for a hard work and effort is not a
problem. It becomes a problem when someone shows off
beyond what he or she attains or is familiar with because it
can generate people's questions, suspicions, and to some
extent hurt the feelings of others (Guardian, 2019).
Unfortunately, in the context of Indonesia today, some
public figures, such as the government officials, their
families, artists tend to flex on social media. The action
can, obviously, exacerbate economic inequality, undermine
social cohesion, lead to gap between social classes, and
shallow the standards of success. This flexing habit is too
negative because it undermines the situation and socio-
economic conditions of other people around. Flexing on
social media has become phenomenal; a lot of cases of
flexing have led to legal problems even to removal from
the office (Detiknews, 2023a, 2023b; Luxiana, 2023).
Flexing, therefore, entails a critical and reflective mindset,
considering its impact on oneself and others.
The fact reflects that Society 5.0 always prioritizes
human freedom of expression wherever and whenever.
This society always wants to appear, to remain exist and
show up. This is perceived as a new way of communicating
to colleagues, friends, and even to the world. It leads
society to be individualistic, ambitious, selfish, and less
caring (Małajowicz et al., 2019). Communication by
technology as a means of finding solutions to the issues of
human social life (Higashihara, 2018; Nakanishi, 2019;
Potočan et al., 2021)turns out to raise a complicated and
280
complex life. The comfort that the communication trend

offers has less positive implications to modern human life.
The other side of the communication trend of Society
5.0 brings about changes in human behavior of
communication, leading to social estrangement because of
the fact that in-person encounters is getting infrequent.
People turn to count too much with time and cost and
forget the value of brotherhood. It leads to social
estrangement because the social relationship becomes
artificial and dependent on social media. Thus, the progress
with all the ease that technology promotes reduces
communication among people, sacrificing meaningful
communication and deep personal understanding of others.
The ideal of Society 5.0 to find a balance between socio-
cultural and technological economic progress still requires
a lot of effort and time (Fukuyama, 2018). The relentless
interconnectedness of society with technology and the ease
of access to information create a complex and threatening
situation (Mayumi, 2018). In addition to degrading the
quality of social relations, communication trends also bring
the threat of losing personal data and privacy. People have
felt and assumed that posting everything and everywhere is
common. The security of personal data is also threatened
because people can access any data via the internet.
This study recommends the need and significance of
education for the Society 5.0 to communicate wisely in the
digital space. Education of values and local cultural
wisdom, such as tolerance, care, and tenggangrasa-
teposeliro is a lifelong project so that these values always
live and grow among society. Therefore, the awareness and
social concern for others remain following the rapid
progress of times.
281
CONCLUSION
This study demonstrated that Society 5.0 requires
individuals with a high awareness of value and
responsibility in the communication trends of Society 5.0.
These elements are foundations for attaining the benefits
and usefulness of technology, as the ideals of Society 5.0 to
advance human well-being upon the ICT integration into
daily communication.
In the perspective of Society 5.0, this study contributes
significantly in providing critical ideas and enriching the
existing literature on the related study. However, this study
is limited in methodological aspects for relying only on
secondary data. Therefore, it is necessary to conduct further
related studies related to the communication trend of
Society 5.0. Involving key informants upon the research is
expected to generate more comprehensive information.
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287
Spiritual Tourism On The Perspective Of

Meditation’s Principle To Practice In Daily
Life
Authors: 1 Asst. Prof. Dr. Thanakorn Choosukhserm,
Master of Arts Program in Buddhist Studies for
Development from Mahamakut Buddhist University Isan
Campus, email: thanakorn.cho@mbu.ac.th
2 Asst. Prof. Dr. Phrakhrusutheejariyawat, Doctor of
Education, Program in Educational Administration, from
Mahamakut Buddhist University Isan Campus, email:
sakorn2514@gmail.com
3. Asst. Prof. Dr. Panya Senawiang / Rajabhat
Mahasarakham University, email: pywisdom@gmail.com
4. Asst. Prof. Dr. Phrakrupalud Surawut Sangmano, Master
of Arts Program in Buddhist Studies for Development from
Mahamakut Buddhist University Isan Campus, email:
surawutsung@gmail.com
5. Dr. Phrakhruwinaithorn Worachat Thasa, Master of
Political Science Program in Buddhist Local Government
from Mahamakut Buddhist University Isan Campus, email:
Worrachat2519@gmail.com
Abstract
The aims of this academic article are to study the
meaning and scope of spiritual tourism in general, to study
the perspective of meditation‘s principle toward this term,
and the way to practice meditation in daily life. The
sources of this article are from scholars, books, and
websites. The findings were as follows: spiritual tourism
has many meanings. Most meaning relate to places such as
temples, mosques, churches, and temples, natural
environments, spiritual gardens, wildlife parks, and rocks
for spiritual reasons. And it also relates to human beings‘
feelings in the matter of religion and general natures to
288
fulfill the need for being grateful to the almighty,

forgiveness, inner peace, or happiness. Many people still
satisfy happiness like this. It is temporary happiness and
the basic needs of people in this world. If we apply spiritual
tourism to the principle of meditation, we will see broader
meanings. We can move on from basic happiness to higher
happiness through meditation. Meditation can create high
inner peace or happiness in life. Buddhism mentioned two
kinds of happiness: bodily happiness and mental happiness.
The last one is better and can develop the minds of human
beings to the highest level of religion. If we understand
meditation well we can apply it to all activities we do and
then we feel happy with it all moments of actions.
Keywords: Spiritual Tourism, Meditation‘s Principle
Introduction
When people mention tourism, most people do
always focus on the entertainment places, amusements on
seas, sands, and sun in their minds. They usually pay
attention to the materials outside their bodies, so their
happiness and satisfaction depend on external things. Many
people go to many places to seek things they wanted.
Someone achieved the target and felt happy for a while,
and someone did not but they have still sought for it all life.
Human being life does always look like ‗tourists.‘ Each
person has to go or travel all the time to follow one‘s needs
and dreams. Then spiritual tourism is another way to find a
way out in life. Spiritual tourism is defined as an act of
traveling domestically or overseas to visit spiritual places
such as (1) mosques, churches, and temples and (2) natural
environments such as forests, oceans, lakes, spiritual
gardens, wildlife parks for birds and animals, botanical
gardens, caves, and rocks for spiritual reasons to fulfill the
one‘s. (IGI Global, 2023)
289
When considering its details, spiritual tourism has

a lot of meaning. It depends on one‘s wants. But in the
view of the Buddha‘s teaching, He always emphasizes on
human being‘s mind. It is very important in all actions of
people including any kind of feeling or emotions.
Happiness or suffering, hopes or disappointments do
always happen in one‘s mind, not external things like the
Buddha said, ―Manopubbangamā dhammā, manoseṭṭhā
manomayā means mind precedes thoughts, the mind is
their chief, their quality is made by mind‖ (Dhammapada
verses 1 and 2) This proverb has reflected all kinds of
people‘s actions start from their minds. If we want
happiness we have to build the cause of happiness, at the
same time, if we build the cause of suffering, it will always
follow us all the time. Where do the happiness and
suffering come from? They are certainly from our minds.
Buddhism believes in the power of the mind. It can create
hope, success, failure, or disappointments in one‘s life. And
it can also be trained by the owner in all matters and
directions according to one‘s potential. How do people
train their minds to get real happiness? In this case,
Buddhism does not mention other things outside the body.
Everyone has to train their mind. What is it, and how is it?
It is the way of meditation training.
Meditation recently is well-known by people in
Thailand, Asia, European countries, and throughout the
world. It is a way to find peace and happiness insight of
oneself, not depending on the materials outside or sensual
happiness. Many people usually seek bodily happiness
more than mental happiness because it is easy to find it.
Sometimes it sounds like we just pay some money and then
we get some happiness in return easily nowadays. But
when we consider it deeply, we will understand that the
more we get happiness easily, the more happiness goes
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away quickly. It sounds like we have to chase it every

second or moment all the time. The more we chase it, the
more we run away from real happiness. So real happiness
is never filled in human life because we do always focus on
the happiness outside our bodies by thinking that it is real
happiness but it is not. When we faced it, it had gone away
quickly. Sometimes we look like we are travelers or waiters
all the time. We are waiting for it and waiting for it in vain
without knowing what real happiness is and where it is. So
in this article, we would like to find out some points of
spiritual tourism from the perspective of meditation‘s
principle of how to get real happiness in one‘s life.
Spiritual tourism
Spiritual means relating to deep feelings and
beliefs, especially religious beliefs: Traditional ways of life
fulfilled both economic and spiritual needs such as she
went to India on a spiritual quest.
Spiritual means a type of religious song, originally
developed by African Americans in the US: of or relating
to the inner character of a person such as religion focusing
on the spiritual side of life such as he‘s the group‘s spiritual
leader. (Cambridge Dictionary, 2023)
Spiritual means soul biography, spiritual guidance,
spiritual practice or training, psychic therapy, spiritual
intelligence, and spiritual life such as the ability to develop
the mind to prepare for life changes and to help the person
understand his/her ultimate genius by using all parts of the
brain to work for maximum efficiency. (Longdo Dict,
2023)
Spiritual tourism is about visiting holy and spiritual
places of worship belonging to different religions for
example churches, temples, synagogues, and mosques,
gaining spiritual experience, enlightenment to improve one
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well-being in terms of body, mind, and spirit. (IGI Global

Publisher of timely Knowledge, 2023)
Spiritual tourism is not connected with any specific
religion. It is different from religious tourism. Spiritual
tourism is to connect your body, mind, and soul while
religious tourism is to seek blessings from God based on
your religious faiths and beliefs and attain salvation.
Spiritual tourism is a broader perspective than religious
tourism. Religious tourism is a subset of spiritual tourism.
(Professor M.S. Rao, Ph.D., 2020)
Spiritual tourism is one of the oldest forms of
tourism. The purpose of this term about business is to
review the key reasons for the lack of promotion of
investment and economic relations via tourism services
related to Buddhist heritage and spiritual tourism circuits
and sites to Southeast Asian countries as well as to
domestic tourists. (Anita Medhekar and Farooq M. Haq,
2023)
The terms are spiritual and spiritual tourism, they
always relate to religious or natural places, feelings or
beliefs, spiritual guidance, spiritual practice, etc. Briefly,
two terms connect to our body, mind, and soul of people
for some targets in life according to the principle of each
religious belief. When we considered spiritual tourism in
the part of Buddhism, it does not only focus on the places
of seas sands, sun, and nature but it has some deep details
for people who want to seek the high targets in their lives.
When people saw the places, natures, environments, or
some amusements, they would satisfy and feel happy for a
short time. If they want the long real happiness, they have
to study the details of principles in their beliefs and
religions. In the part of Buddhism, the Buddha has already
put the principle of real happiness for people which is the
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principle of meditation practice. It has many details and

steps, depending on the objectives of the meditators.
Principle of Meditation
In the present, when we considered the phrase
‗Spiritual tourism‘ each one has a different idea of how to
reach that point and then follow one‘s wish and dream
according to the scope of this phrase. Most people may
think of mosques, churches, temples, natural environments
such as forests, oceans, lakes, spiritual gardens, wildlife
parks, and rocks for spiritual reasons to fulfill the need for
being grateful to the almighty, forgiveness, and inner
peace. Everyone has inner peace and satisfaction when
done with all details above. From the perspective of
Buddhism in this case, it is quite different. Buddhism does
always provide importance to one‘s mind. If ones want real
happiness and freedom he or she has to train the mind by
practicing meditation. Meditation is a model to control
one‘s mind. Other people cannot control our minds but we
have to control them by ourselves. The way to control the
mind is through meditation. Meditation is the science of
knowledge in Buddhism more than 2500 years ago. How
important meditation was in the past, it is still important in
the present? Now many people get confused about
meditation practice. Mostly they understand and focus on
meditation in temples, forests, or silent places only. But if
we understand the details of real meditation, we will
practice it everywhere. Because meditation is the way to
use mindfulness in every moment of our actions and
movements. (Thanakorn Choosukhserm et. al., 2014: 600)
Meditation means to concentrate; calmness,
concentration, or unification of mind. (Vism. 81; Vism.
(Thai Translation by Buddhaghosa,134) to make the mind
focus on one object without thinking of other things, or it
means that one has a purity of mind, endeavors steadfastly,
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dwells with the truth, has the benefit of tranquility, and is

not distracted. This is called concentration. (Arahant
Upatissa 1995: 39)
In the present, many people get confused about
concentration and how many kinds they are. There are
many ways of concentration practicing. But all the ways
can be concluded in one- it is to make mindfulness happen
or to use mindfulness considering every moment of
movement and work. According to the Buddha‘s teaching,
He divided concentration into two kinds and three kinds. In
this paper, I would like to mention two kinds of
concentration or development as follows:
1. Samatha
Samatha means tranquility development. It is the
basic way to calm down one‘s mind. A meditator knows
how to control the distracting mind. The distracting mind is
always a slave of feeling or emotion through the sense-
objects (Ārammaṇa) of eyes, ears, nose, body, and mind.
Whenever we follow the sense-objects, we run after them
all the time. And then we feel that it is not happy and calm.
We look like seekers every time. In Buddhism, if we want
to make our minds calm down and happy, we have to train
our minds to focus on one sense object only. (Laungpor
Pramot Pamojjo, 2564) If we train them more and more,
our minds will have meditation and more power to do
anything we wanted. And then happiness will happen in
meditation minds. The meditators who practice Samatha
know how to make minds at peace naturally by non-
controlling them. Whenever the sense-objects
(Ārammaṇas) are clear at that moment, we use our minds
to concentrate on them for as long as we want. At this
moment, we will feel that our minds do not go anywhere,
they do just hold on to one Ārammaṇa only, not distracted
by other Ārammaṇa. In this situation, our minds will satisfy
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that Ārammaṇa. And then we will be happy and happy as

we never seen them before in our lives.
Samatha meditation practices are all about quieting
the mind, in order to achieve states of great focus and
calmness. This term is derived from Sanskrit and Pali
languages. It can term that roughly as ―tranquility of the
mind‖, ―peaceful abiding‖, or ―mind-calmness‖. It exists in
a wide variety of Buddhist traditions and is generally
considered the second quality of mind within Buddhist
meditation, alongside Vipassana. (Filipe Bastos, 2022)
Meditation is called Samādhi in Pāli. The purpose of
meditation is to make our minds calm and peaceful. If our
mind is peaceful we will be free from worries and suffering
or mental discomfort. (Geshe Kelsang Gyatso 1999: 35)
There are many ways to practice meditation. The Buddha
taught 40 principal meditation objects = kammaṭṭhāna:
It means a place of work, the basis of action
leading to the various degrees of mental meditational
absorption: jhāna. These 40 meditation subjects are 1) The
10 Kasina exercises such as Earth, Water, Fire or Wind
kasina, etc., 2) The 10 perceptions of disgust: asubha-saññā
such as A swollen and bloated corpse, a bluish livid corpse,
a rotting corpse, a cut-up and split corpse etc., 3) The 10
contemplations: remembrances or recollections anussati
such as contemplation on the Buddha, Dhamma, or The
Noble Sangha community etc. 4) The 4 divine abodes,
infinite states or Brahma-vihāra such as mettā = All-
embracing friendliness, karuṇā = Pity, muditā = Mutual
joy, and 4: upekkhā Equanimity, 5) The 4 formless spheres
arūpāyatana: The infinitude of space, The infinitude of
consciousness, Empty nothingness, Neither-perception-nor-
non-perception , 6) Perception of the loathsomeness of
food āhāre paṭikūla-saññā, and 7) Defining Analysis of the
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four great elements dhātu-vavatthāna. (Bhikkhu Samahita

1960-2019)
The Buddha taught the 40 meditation subjects to
meditators because each one has a different favorite. It is
called Carita. It means the intrinsic nature of a person,
characteristic behavior, or temperament. (Dhammapitaka,
Phra. 2005: 321) When each one has a different mind and
favorite so the way to practice Samatha meditation is also
different for the perfect benefit of each practitioner. For
example, a meditator uses contemplation of the Buddha,
this way can make the mind at peace so he or she uses it for
meditation. Other meditators may use contemplation of
calmness, he or she feels happy with this object and then
continue this way for meditation.
2. Vipassanā
Vipassanā means insight development (D.III.273;
A.I.60; D.III.11/350/369) Vipassanā is the way to use
wisdom and contemplation. A Vipassanā practitioner does
not want to make the mind at peace only but one will not
break or stop in this step. He has to practice it
continuously. After his mind is at peace, he continues his
practice by using concentration to be the foundation of
higher concentration. He uses his mind to contemplate or
consider the impermanence of his mind. Naturally, it arises,
maintains, and passes away rapidly. Everything is not
eternal. And a mind full of happiness and suffering does
always arise, maintain and pass away rapidly too. So
Vipassanā is the matter of wisdom to contemplate
impermanence, suffering, and not-self of the body,
feelings, mind, and mind-objects or ideas. We called
Vipassanā. (Thanakorn Choosukhserm et. al., 2014: 608)
In the book of Vipassanā 101, it means ―Insight‖
But the best explanation is ―seeing things as they truly are.‖
(Dungtrin 2004: 13-14)
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On the other hand, Vipassanā is the understanding

to view the various modes of the phenomena in the light of
impermanence, soullessness, sorrowfulness. According to
Vism, it is the vision of three-fold characteristics of all
worldly phenomena i.e. what is formed as impermanent,
painful, and not self. (Chandra B. Varma. 1992: 112)
Vipassanā meditation is the second step from
Samatha meditation. Many meditators who like practicing
Vipassanā use wisdom to contemplate impermanence,
suffering, and not-self of the body, feelings, mind, and
mind-objects, ideas, or compound things. All things are
impermanent, suffering, and soullessness or egolessness.
Vipassanā is about achieving greater insight and
vision. Vipassanā, which can literally be translated as
―insight‖, refers to a clear awareness of exactly what is
happening in the present moment. The point of Vipassanā
meditation sessions is to understand the true nature of your
personality, your life, your experiences, and those of the
people around you. By viewing the world with greater
clarity, Vipassanā meditators can let go of things that are
holding them back, and come to terms with the physical
and mental phenomena impacting their lives. Vipassanā
meditation moves beyond simple breath awareness and
concentration-based mindfulness techniques and
encourages the non-judgmental tracking of any of the five
senses — seeing, hearing, smelling, tasting, and touching.
This also extends to thoughts and feelings. (Filipe Bastos,
2022) The main point of Vipassanā is to train mindfulness
to know every movement of the body, feeling, mind, and
mind objects because mindfulness is the foundation of this
practice. When considering the brief details of Vipassanā,
there are Four Foundations of Mindfulness as taught by the
Buddha as follows:
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1. Contemplation, observation, or mindfulness of

the body (Kāyānupassanā)
If a meditator likes this way to practice, he or she
has to set up mindfulness to contemplate the body to know
and see as it is, that it is just a body, not an animal, person,
or self. (Mrs. Ben Pasri et. al., 2021: 5) There are many
ways to practice Kāyānupassanā such as 1) Ānāpāna-sati;
Mindfulness of Breathing, A meditator has to determine or
note on breathing in-out of an abdomen movement; rising,
falling, 2) Iriyāpatha; Postures of the Body, a meditator has
to determine or note on four major postures, 3)
Sampajañña; Mindfulness with Clear comprehension, a
meditator has to determine or note on the upward,
downward movement or stretching, bending and so forth
continuously, 4) Dhātuvavatthāna; The Section on
Contemplation on Elements, a meditator has to determine
or note on those which are noted on the upward, downward
movement or stretching, bending and so forth continuously,
etc.
2. Contemplation of the feelings
(Vedanānupassanā)
A meditator who wants to practice this way has to
use mindfulness to contemplate feelings to know as they
are, that they are just feelings, not an animal, person, or
self. In this topic, if a practitioner wants to use
contemplation of feelings as the foundation of practice, he
or she has to use mindfulness to know clearly what feelings
happened at that time. It is happy, just know it, it is
suffering, just know it, it is a neutral feeling, just know it.
Vedanānupassanā is contemplating the feeling or
experience of the mind. Happy and unhappy and other
feelings do always relate to vedanā. In some meditation
centers, talking about contemplating until the feelings are
expired, or overcoming Vedanā. (Venerable Uttamo Thera,
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2021) Human beings have the nature of feelings but a few

people do not know exactly how to manage and train their
feelings to a high level. In the contemplation of Vedanā,
feelings-which is the second training in the arousing of
mindfulness or Sati. The Buddha instructs the practitioner
to develop and concentrate mindfulness or Sati on Kāya
first. (Somdet Phra Nyanasaṁvara, 1980: 5-6)
This is mindfulness or Sati on the physical body.
The second step is the contemplation of feelings,
Vedanānupassanā. The Buddha taught the practitioner to be
mindful of, to be aware of feelings as follows:
1. When one experiences a pleasant feeling, one
should know: ―Now, I am experiencing a feeling.‖
2. When one experiences a painful feeling, one
should know: ―Now, I am experiencing a painful feeling.‖
3. When one experiences 0, one should know:
―Now, I am experiencing a neither-pleasant-nor-painful
feeling.‖
This is the initial step in the practice of bare
observation and mindfulness. When we take sitting
meditation, walking meditation or sleeping meditation, etc.,
we have to observe what kind of feeling is clear at that
time, then note or determine that feeling. If we use
mindfulness or Sati in every action of moving or thinking,
it means we are having mindfulness in meditation.
3. Contemplation of the mind (Cittānupassanā)
One who wants to practice this way has to focus
the mind, dwells perceiving, again and again, the mind as
just the mind (not mine, not I, not self but just a
phenomenon) in himself. That person dwells perceiving,
again and again, the mind as just the mind in others; or
dwells perceiving, again and again, the mind as just the
mind in both himself and in others. A meditator dwells
perceiving, again and again, the cause and the actual
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appearing of the mind; or dwells perceiving, again and

again, the cause and the actual dissolution of the mind; or
dwells perceiving, again and again, both the actual
appearing and dissolution of the mind with their causes.
(Buddhist Net, 2023) If a practitioner knows the mind
clearly then can use the mind to look at the body and
feelings. The body you know with your mind, the feelings
also you know with your mind. (Bhikkhu Khemavamsa:
Contemplation of the mind, 2023)
Cittānupassanā is firmly mindful of the fact that
only the mind exists (not a soul, self, or I). It is a way to
train mindfulness for gaining insight (Vipassanā) and make
mindfulness in progress. When practicing it more and
more, the mind knows that object clearly, and this leads to
real freedom. When the mind is detached from craving and
wrong views a meditator dwells without clinging to
anything in the world. This is a state of real happiness in a
human being‘s life.
4. Contemplation of the mind-objects
(Dhammānupassanā)
Mindfulness in this case (Dhammānupassanā)
means to contemplate what our mind recognizes as
something familiar, for example, a tree, a book, sadness,
happiness, the image of a friend, etc. Recognition is
knowing something when perceiving it. The objects of the
mind also include the times when we think about or
comment on something. (Pemasiri Thera, 2005: 19-25)
The fourth foundation of mindfulness listed in the
Satipaṭṭhāna sutta is dhammānupassanā. Dhamma as an
object of mind can be anything in the past, present, or
future, anything physical or mental, anything conditioned
or unconditioned, and anything real or imagined.
Dhammānupassanā is the contemplation of Dhamma, the
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application of mindfulness to the contemplation of various

mind-objects as follows:
• The five hindrances, nīvaraṇa
• The five aggregates, khandha
• The six internal and external sense bases,
saḷāyatana
• The seven factors of enlightenment, bojjhaṅga
• The four noble truths, ariya-sacca
When the meditator uses mindfulness or Sati on
each Ārammaṇa or object arriving, one‘s Sati will be strong
and then it is well developed, it is in the sphere of mindful
contemplation of mind-objects where most contemplation
takes place. Consider our minds to be water and our
thoughts to be colorings. Pure water is colorless, odorless,
and shapeless. When we add some dye to the water, the
water takes on the color of the dye. Nonetheless, there is
still a difference between the water and the dye: water and
dye are two separations and distinct entities. In the same
way, when we engage in thinking, our minds take on the
color of our thoughts. Sometimes our thoughts support
attaining Nibbāna and sometimes our thoughts hinder
attaining. Thoughts that are hindrances, Nīvaraṇa, include
excitement of sensual pleasures, ill will, dullness and
lethargy, restlessness, and worry, and doubt. Whether our
thoughts support or hinder us, there is still a difference
between the mind and thoughts. They are two separate
entities.
The meditator can choose any kind of foundation
of mindfulness in the Satipaṭṭhāna sutta to be the main
point of one‘s practice. Sometimes the Ārammaṇa or object
in Kāyānupassanā, Vedanānupassanā, Cittānupassanā,
Dhammānupassanā is clear or visible, consider or observe
that Ārammaṇa or object until it disappears and then come
back the main Ārammaṇa or object again. A practitioner
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will see the phenomena of Ārammaṇa or object like this:

arising, temporarily existing, and then going away or
disappearing. In this case, if we use mindfulness or Sati to
keep up with Ārammaṇa every moment, it means our Sati
is in the present. Other Ārammaṇa cannot happen. Or it can
happen but cannot exist for a long time. In this state, a
practitioner touches stillness or quietness at that moment.
Both Samatha and Vipassanā are not different but
the foundation of each other. Samatha is just the beginning
step of meditation or momentary calmness. Vipassanā is
the ways to use mindfulness or Sati in all moments of
actions from body‘s movement, feelings, minds, and mind-
objects. It is a way to use wisdom considering those things
as arising, contemporary existing, and disappearinging
away quickly. If we consider both, they always happen in
all the moments of working. If we do not have them, we
work wrongly or do not attain the aim of our work. So
Vipassanā is the nature of wisdom application in working
how we process, plan, and finish that work step by step.
This is Samatha and Vipassanā in the present life of people.
Meditation in Daily Life
When we considered the details of spiritual tourism
from a Buddhism perspective, it has a relationship with two
things or states (Abhi. Sam. 34/706/279): 1) mundane
states which means basic happiness of general people, and
2) super mundane states: it means highest happiness of
some people who practice meditation for a long time
according to the principles above. Many people like the
first one because it is easy to find and touch it everywhere
in this world. Some people have developed themselves
more than that by following the way of meditation. When
they practice it more and more, they will attain the real
happiness they wanted. Everyone can practice it
everywhere such as in the house, offices, parks, forests,
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cars, or all activities of human beings. Meditation is

everywhere whenever we know the ways how to practice
and know how to use mindfulness or Sati in all actions we
did. Someone did not know the scope of meditation, his or
her feelings stop at the temples or forest only. Many people
may think like this. Someone said that I did not have time
to practice meditation in the temples. He focused on the
places only. If we know the real meaning of concentration
we will not have any problems in practicing. If we have
positive thinking about meditation practice we can practice
it in every place. The most important thing is mindfulness
and uses it in every movement or action. Our mind has to
determine, focus, continue, and point out all movements of
the body, feelings, mind, and mind-objects. ((Thanakorn
Choosukhserm et. al., 2557: 609)
From this point, it sounds like we did not practice
meditation, and did not use mindfulness to concentrate it. It
is the general works. If we consider this point carefully we
will understand that we work, speak or think by the process
of the mind‘s action. Our minds will plan to work step by
step respectively. The level of planning step by step is the
way of mindfulness application in working. We pay
attention to each point of that work, it means, we are using
the concentration in that work.
Discussion
Spiritual tourism in the case of meditation‘s
principle has a relationship with a person‘s target and the
real happiness one wanted. If we do not understand how to
practice it, we do not get anything except temporary
happiness. But if we understand and learn how to do it step
by step, we are on the way reaching real happiness. This
kind of happiness does not depend on the temples,
churches, natures, or environments but depends on
mindfulness and mind. The main point of meditation is
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mindfulness or Sati. If we train our minds every moment of

action, new mental experiences will happen in our minds.
And we will know that the more practice meditation, the
more spiritual experience we get.
In the life of working, one thing we cannot run
away from is seriousness, worry, doubt, suffering, and
anxiety, etc. The more we work the more we are serious.
This is the nature of workers. Sometimes we understand
that seriousness is a part of working. It is the wrong view.
The view we should always cultivate in mind is that the
more we work the more are happy. The more we are happy
the more we enjoy working. The more we enjoy in working
the more we succeed in working effectively. Someone who
does not understand the real principle of working at this
point will carry a lot of seriousness in working. In
Buddhism, Ven. Buddhadāsa said working is Dhamma
practicing. Many people do not know how to work happily,
or how to manage it, they always carry heavy things or
burdens in their heads. Thus they will get suffering all life
of working. They cannot decide or plan how to work
happily.
Suppose that it would have a job tomorrow or the
day after tomorrow, a worker has still worried that he did
not do this, he did not do that. He thought he would do this
but there is another job disturbing him again and then he
would get confused because he did not have mindfulness in
working. Here are my true experiences in working.
Someone worked in the office, felt serious about his job
and then he carried his job to do at home. After that, he
carried his job to do at the office again. When he was in the
office, he still worried about it at home. It caused him to
phone back home. When he was in his home, he phoned
back to his office. This is a real phenomenon in life and
working society.
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So spiritual tourism from the viewpoints of many

scholars always focuses on places, natural environments,
spiritual gardens, wildlife parks, etc., for spiritual reasons
to fulfill the need for being grateful to the almighty,
forgiveness, and inner peace. All these experiences are the
basic happiness of most people in this world. But from the
perspective of Buddhism, it‘s quite different. Buddhism
accepts the basic happiness of human beings. At the same
time, Buddhism believes the mental potentiality of human
beings can develop to the highest level through the process
of meditation. Meditation which is good or bad does
always depend on mindfulness or Sati. When meditators
know the way how to practice it, they can do it everywhere
until the end of life.
Conclusion
Spiritual tourism relates to places, natural
environments, spiritual gardens, wildlife parks or people‘s
feelings, etc. When people want some experience from
spiritual tourism, they have to go somewhere to visit that
place, take a rest, and keep silent as they wanted. Many
people satisfy those activities and feel happy for a short
time. If we apply the principle of meditation to integrate
with spiritual tourism, we will have lots of new ideas and
experiences to seek for the higher targets in our lives. How
do we get these experiences? The Buddha said there is the
only way to the perfect experience or happiness is through
meditation. How do we practice meditation? We just use
mindfulness or Sati in all actions or movements through
bodies, speeches, and minds. If mindfulness or Sati can
determine every moment of action, it means our
mindfulness or Sati is perfect. This time you will touch a
new experience of happiness in your mind.
Mindfulness and meditation are the great points to
develop one‘s life in every change of the temporary world.
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Whoever develops mindfulness and meditation every day

perfectly, will be independent, not cling to anything in this
empirical world, liberate from the weakness of human
beings, has a positive thinking and confident mind all time.
And on the same time, when we have good mindfulness in
all workings or duties, it means that we have good
meditation too. Meditation in this paper is the way to use
mindfulness in all actions or movements, not only in
temples, mountains, silent places or isolation from people.
In the concept of meditation here, we can practice it
everywhere, not in the limited places as we understood
before. Whenever and wherever we have mindfulness in
working and moving, it naturally means we are practicing
meditation. It is a new challenge to prove our abilities of
meditation in the new society full of complexity. Because
many people in the present can‘t separate themselves from
work and have always limited time in their lives.
In this paper, we can train and cultivate
mindfulness and meditation everywhere. When we train
them again and again in working lives they can protect and
destroy all obstacles in our lives. Having them, we can
stand in this world with happiness, are not disturbed by the
objects outside or worldly things. We can make
mindfulness and meditation happen easily. Know every
moment of movement such as when we are standing, note
and know that we are standing; when we are eating, note
and know that we are eating when we are working, note
and know that we are working, when we are reading, note
and know that we are reading, etc. Good mindfulness is
like a glass of water with dust and rippling. If we set up it
firmly on the table or ground for a while, the water will be
clear and bright. At the same time, if we watch the appear
in the body and mind with mindfulness, then our
mindfulness and meditation stand firmly and work
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efficiently and are much great powerful in thinking,

speaking, and acting. Growth, prosperity, potentiality, and
great success happen to people who develop mindfulness
and meditation all time.
Details of Abbreviation in Tipiṭaka and Buddhist

Scriptures
A.I.60 = Aṅguttaranikaya vol. 1, p. 60
Abhi.Sam. 34/706/279) = Abhidhammapiṭaka
Dammasaṅgaṇī (Thai), vols. 34, topic 706, p. 279
D.III.11/350/369 = Dighanikaya, vols. 3, topic 350, p. 365
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Thai Visuddhimagga of Buddhaghosa page 134
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309
ECONOMIC RIGHTS OF SONG AND/OR

MUSIC OF SONGWRITERS IN
INDONESIA
By:
1. Desyanti Suka Asih K.Tus.S.H., M.H.
Student of Universitas Padjadjaran Bandung
desyanti22001@mail.unpad.ac.id
2. Dr. Dewi Bunga, S.H., M.H.
Lecturer of Universitas Hindu Negeri I Gusti Bagus
Sugriwa Denpasar
dewibunga@uhnsugriwa.ac.id
Abstract
Intellectual Property (IP) is any work produced by
human intellectual abilities. Copyright is part of IP.
Copyright protects all creations in the fields of science, art
and literature. Songs and/or music is one of the protected
creations. To every creation attached economic rights and
moral rights. Various cases of copyright infringement of
songs and/or music are usually related to the negligence of
users of songs and/or music on the obligation to fulfil the
economic rights of the songwriters. This article will review
the economic rights of song and/or music of songwriter in
Indonesia. This article uses a normative juridical approach
method. The normative juridical approach is carried out by
examining existing norms regarding the regulation of
economic rights for song and music creators. The
discussion in this article finds that the regulation of the
economic rights of song and/or music songwriter in
Indonesia has been regulated in the Indonesian Copyrights
Law. The presence of Government Regulation No.56 of
2021 even more specifically regulates the Management of
Copyright Royalties for Songs and/or Music. Both
regulations provide guidelines for the use of songs and/or
music so as not to become a violation. Including the
310
procedures for collecting and distributing royalties to

songwriter. The existence of laws and regulations related to
the economic rights of songs and/or music is expected to
provide legal certainty for songwriter.
Keywords: economic rights, songwriter.
INTRODUCTION
The development of the field of intellectual property
(IP) (this acronym is in accordance with Article 4 letter f of
Presidential Regulation Number 44 of 2015 concerning the
Ministry of Law and Human Rights) in Indonesia has
become a demand that must be met since joining the
organization at the international level on IP. At the
international level, IP is regulated by the Trade Related
Aspects of Intellectual Property Rights Agreement
(hereinafter TRIPS). IP is the equivalent used for
intellectual property rights (IPR). IP is essentially all
processes and products resulting from human intellectual
power. According to the World Trade Organization,
intellectual property (IP) is the rights granted to individuals
over their mental creations. They usually give the creator
an exclusive right over the use of his or her creation for a
certain period of time. (Sanid, 2019: 51)
The TRIPS Agreement is an IP protection standard at
the international level that has been agreed upon by
countries as part of a multilateral trade agreement within
the framework of the formation of the World Trade
Organization (WTO). (Sanid, 2019: 51)
The concept of IP emerged in Western countries,
where society is individualized. The main reason for the
emergence of IP in Western society is based on respect for
the creations of human work that use their intellectual
abilities, so the person who produces them gets ownership
in the form of property rights. (Mahfuz, 2021: 50). IP can
be divided into two categories: copyright and industrial
311
property rights, which include brands, designs, patents,

integrated circuit layouts, and trade secrets. (Christiano,
2021: 2)
Copyrights law, although dealing with intangible
products of thought, requires fixation. (Atanasova, 2021:
16) The idea of copyrights regulation is on the agenda of
political policy in the field of intellectual property rights in
Indonesia. Copyrights regulation in Indonesia has existed
since the enactment of Auterswet in 1912. The regulation
of copyright has undergone several changes, namely Law
No. 6 of 1982 on Copyrights. Indonesia made
improvements with the enactment of Law No. 7 of 1987,
Law No. 12 of 1997, Law No. 19 of 2002, and now Law
No. 28 of 2014 (hereinafter referred to as "Indonesian
copyrights law").
Article 1 number 1 of the Indonesian Copyrights
Law states, Copyrights is the exclusive right of the creator
that arises automatically based on the declarative principle
after a work is realized in a tangible form without reducing
restrictions in accordance with the provisions of laws and
regulations. This provision illustrates that only the creator
has the right to a work. Article 1, point 2, states that a
creator is a person or several persons who individually or
collectively produce a distinctive and personal creation.
While what is meant by creation is contained in the
provisions of Article 1 Number 3 of the Indonesian
Copyrights Law. Creation is any creative work in the fields
of science, art, and literature that is produced by
inspiration, ability, thought, imagination, dexterity, skill, or
expertise expressed in tangible form.
Article 40 Paragraph (1) UUHC states that songs
and/or music with or without text are part of the creation
protected. Copyright issues over songs and music in
Indonesia are still encountered. Some of these cases
include:
312
1. Erie Suzan changed a children's song into dangdut.

2. Eny Sagita is jailed for 'Oplosan'. Malay Orchestra
musician Eny Sagita was sentenced to four months
imprisonment and six months probation on May 28,
2014.
3. Band Dewa 19 was caught in a copyright case for a
song titled 'Arjuna' in April 2002.
4. The Kidung Abadi concert dragged Chrisye's wife to
court. On April 5, 2012, Damayanti, under the banner of
PT Imagi Kreasi Chrisye, organized a concert entitled
'Chrisye 2012 Kidung Abadi", which was held at JCC
Senayan, Central Jakarta.
5. Senior singer Iwan Fals was reported for copyright
infringement when he performed the song 'Bencana
Alam' on TV One on October 16, 2009. Toto Goenarto,
the songwriter, did not accept when TVOne listed Iwan
Fals as the one who created it. (Artiyono & Prasetiyo,
2018).
6. Actress Agustina Hermanto or known as Tina Toon, was
dragged into a copyright infringement case for the song
"Bintang". Engkan Herikan, the creator of the song,
which was once popularized by the band Anima, did not
accept his song being performed, and his name was
changed for the song. (Sari, 2021).
7. Song copyright infringement case by Gen Halilintar In
2021, Halilintar Anofial Said and Lenggogeni Umar
Faruk, known as Gen Halilintar, were found guilty of
copyright infringement of a song titled "Lagu Syantik".
The Supreme Court (MA) sentenced them to pay
compensation of IDR 300 million. (Harruma, 2022).
Recently, there has been a resurgence of song and
music copyright cases in Indonesia. Some songwriting
musicians prohibit singers who popularize their songs from
singing them commercially. Ahmad Dhani sent an open
subpoena to Once Mekel regarding the ban on performing
313
Dewa 19 songs, Friday (31/3/2023). The articles that serve

as the legal basis for the subpoena include Article 9 of
Government Regulation Number 56 of 2021 concerning
Management of Royalties for Copyright of Songs and/or
Music and Article 80 of the Indonesian Copyrights Law,
namely that the granting of permits or licenses must be in
writing because it will be recorded by the Minister and
used to report to LMKN through the Song and Music
Information System (SILM). (Selvianus, 2023).
Some of the above cases show that songwriters in
Indonesia are increasingly understanding the importance of
protecting their work. The songwriters understood that in
every work there are economic benefits. Economic benefits
that provide benefits to the creator at the same time become
the trigger for songwriters to give birth to more creative
works. On the other hand, the above cases show that there
are still parties who do not respect and value the
intellectual work of others. The presence of Indonesian
Copyrights Law, and other related legislative regulations
aims to provide solutions for such copyright infringement
cases. Indonesian Copyrights Law, and related regulations
governing the economic rights of creators, in particular
song and music makers, provide restrictions for parties who
wish to exploit songs and music works by staying in the
appropriate corridors of law.
METHODS
This research uses a normative juridical approach.
The normative juridical approach is carried out by
examining existing norms regarding the regulation of
economic rights for songwriters both in Indonesian
Copyrights Law and in Government Regulation Number 56
of 2021, as well as other related laws and regulations.
Legal materials come from primary legal materials, namely
applicable laws and regulations, and secondary legal
314
materials in the form of scientific journals related to the

discussion. Legal materials are collected through literature
studies. This research examines the economic rights of
song and music of songwriters in Indonesia. Through a
normative juridical approach, the applicability of the
provisions regarding economic rights owned by song and
music songwriters in Indonesia will be studied. The
analysis is done qualitatively so as to provide an overview
of the problem, conclusions, and recommendations.

Copyright is a reflection of the recognition of human
rights to freedom of expression and expression of opinion
through the formation of sounds, images, writings, or other
creations of artistic and economic value. This is reflected in
the Preamble and Body of the 1945 Constitution of the
Republic of Indonesia. (Sutikno & Jannah, 2019: 15).
Although the freedom to express oneself with songs is a
Derogable Right that allows law enforcement officials to
restrict the use of this right, the state still has an obligation
to protect and recognize these creations. (Sutikno &
Jannah, 2019: 15). Copyright as a form of human rights
recognition is in line with Reward Theory.
The theory of IPR protection by Robert M.
Sherwood is called "Reward Theory," which has a deep
meaning in the form of recognition of the intellectual work
that has been produced by someone, so that the inventor,
creator, or designer must be given an award in exchange for
his creative efforts in finding or creating intellectual work.
The second theory, namely the Recovery Theory from
Robert M. Sherwood, is a principle that states that the
inventor/creator/designer who has spent time, money, and
energy to produce his intellectual work must get back what
he has spent. The third theory of Robert M. Sherwood,
which is in line with the two theories above, is the
315
Incentive Theory which means that incentives need to be

given to stimulate useful research activities. (Erlina, 2023:
7)
Reward Theory provides the deep meaning that
every creator must get recognition, rewards, and
appreciation for their creative work. This includes creating
songs and music. Recovery Theory means that by giving
recognition and appreciation for creative works, it means
recovering all the effort, energy, cost, and time spent by the
creator in producing the creation. Incentive Theory is
related to efforts to trigger the birth of various new
intellectual works because the creator is guaranteed to get
recognition, appreciation, and even economic rewards for
his work. Protection, appreciation, and recognition of the
creator are closely related to the moral and economic rights
of the creator.
Article 5 Paragraph (1) of the Indonesian Copyrights
Law states that the moral rights referred to in Article 4 are
rights that are perpetually attached to the Creator to:
a. continue to include or not include his/her name on
copies in connection with the public use of his/her
Creation;
b. use his/her alias or pseudonym;
c. change his/her Creation in accordance with the
propriety of society;
d. change the title and subtitle of the Creation; and
e. defend his/her rights in the event of distortion of
the Creation, mutilation of the Creation,
modification of the Creation, or anything
detrimental to his/her honor or reputation.
Moral Rights cover two major areas. The first is the
right of Integrity, which concerns all forms of attitude and
treatment related to the integrity or dignity of the creator. In
practice, this right is expressed in the form of a prohibition
against altering, reducing, or damaging the creation, which
316
can destroy the integrity of the creator. The principle is that

the creation must remain intact in accordance with the
original creation. An example of a violation of Integrity
Rights is replacing song lyrics with silly expressions and
jokes that change the meaning of the original verse.
(Soelistyo, 2011: 47).
The second right that is central to Moral Rights is the
Right of Attribution (right of paternity). In this case, Moral
Rights require the identity of the creator to be imprinted on
the work, either by name or pseudonym. In certain cases,
based on the consideration of the creator, the creator can
negate his/her identity and leave the creation anonymous.
Certain things, for example, are motivated by complex
conditions in the collective creation process and
considerations to simply facilitate the writing of the
songwriter's identity by only listing one name and
eliminating other names. (Soelistyo, 2011: 47).
Economic rights itself is a right owned by a creator
to benefit from exploiting his work. Economic rights
contained in the copyright law include the right to publish
and reproduce. (Rotinsulu, 2016: 14). Various cases of
copyright infringement on songs that occur in Indonesia are
related to violations of the economic rights of the creator.
Court Decision No. 24/Pid.B/2017/PN.Bla convicted the
defendant by sentencing the perpetrator to imprisonment
for 6 (six) months and a fine of Rp 5,000,000.00 (five
million rupiah) for selling DVDs without permission and
not having a license from a broadcasting organization. This
condition proves that the protection of economic rights is
important in the enforcement of copyright protection laws
in Indonesia.
Article 8 of Indonesian Copyrights Law states that
economic rights are the exclusive rights of the Creator or
Copyright Holder to obtain economic benefits from the
317
Creation. Article 9 Paragraph (1) Indonesian Copyrights

Law, economic rights include the right to:
a. publishing the Creation;
b. Reproduction of Creation in all its forms;
c. translation of the Creation
d. adaptation, arrangement, or transformation of the
Creation;
e. Distribution of the Creation or copies thereof;
f. performance of the Creation;
g. Announcement of the Creation;
h. communication of the Creation; and
i. rental of Creation
Article 9 Paragraph (3) of Indonesian Copyrights
Law states "Any person who, without the authorization of
the Creator or Copyright Holder is prohibited from copying
and/or commercial use of the work". This provision clearly
prohibits the commercial use of songs without the
permission of the creator or copyright holder. Because in
every song that is produced and then popularized, there are
economic rights for the creator. Fadilah and Sudjana
(2018:229) say the use of songs and/or music that is re-
sung without permission is a violation of the exclusive
rights owned by the creator or copyright holder of songs
and/or music because it has been regulated in Article 40 of
the Indonesian Copyrights Law. The act of exploiting a
song should first ask permission from the Creator or
Copyright Holder of the song and/or music, especially if
this is related to the commercial value of the song and/or
music.
To be able to use songs commercially, there is a
royalty agreement with the creator. Royalty is a reward for
the utilization of Economic Rights of a Creation or Related
Rights Product received by the creator or owner of the
related rights (Article 1 point 21 Indonesian Copyrights
Law). Abdulkadir Muhammad in Habi Kusno (2016:491)
318
states that in copyright songs there are economic rights,

namely the right to obtain economic benefits over
intellectual property. It is said to be an economic rights
because intellectual property rights are objects that can be
valued with money. Economic rights are taken into account
because IPR can be used or utilized by other parties in
industries or trades that bring profit.
The party authorized to manage creation royalties is
the Collective Management Institution (LMK). LMK is an
institution in the form of a non-profit legal entity
authorized by the Creator, Copyright Holder, and/or owner
of Related Rights to manage their economic rights in the
form of collecting and distributing royalties (Article 1 point
22 of Indonesian Copyrights Law). The lex specialis
regulation on the management of song and music royalties
is regulated in Government Regulation No.56 of 2021
concerning the Management of Copyright Royalties for
Songs and/or Music. Related to the management of song
and music royalties, the National Collective Management
Institution (hereinafter abbreviated as LMKN) was formed.
LMKN is a non-APBN government auxiliary institution
established by the Minister based on the Law on Copyright
which has the authority to attract, collect, and distribute
royalties and manage the interests of the economic rights of
the Creator and the owners of Related Rights in the field of
songs and/or music.
Users are divided into two categories: non-
commercial music users, namely users who use songs or
music only for personal listening or enjoyment. The second
is commercial music users who use their own songs or
music that aims to benefit from the song or music.
(Maharani, D. K. L., & Parwata, I. G. N., 2019: ). Cases of
song copyright infringement occur due to the commercial
use of songs without permission from the creator. Another
case occurs when the economic benefits obtained by the
319
creator are deemed inappropriate compared to the

commercial use of his song. Dimyati (2018: ) In essence,
broadcasting and performing other people's songs on social
media is not something that violates the law, it becomes a
violation if it is done without any agreement between the
two parties, namely between the party who re-broadcasts
and broadcasts the song and the creator or copyright holder
whose song is used and then gets economic benefits from
it.
Many users who use the work of the song do not
have the responsibility because the use is not based on a
strong legal basis in the form of permission from the
creator or copyright holder. Currently, supervision is
provided in the sense of providing legal protection to users
who use the song from the creation of others, both in
activities related to the economic rights of the creator or
copyright holder and the moral rights of the creator or
copyright holder. (Akbar, M. H., & ND, M. F., 2020:84).
The presence of Government Regulation No.56 of
2021 was created to ensure the protection and legal
certainty of the economic rights of creators, copyright
holders, and owners of related rights to songs and/or music,
with a transparent, quality royalty management mechanism
through information technology facilities. Royalty
management is also carried out by LMKN as an authorized
institution under the law that represents the interests of
creators and owners of related rights to attract, collect, and
distribute royalties from people who make commercial use.
However, the regulation only focuses on performing rights
not on royalty management on social media. (J. Sinaga in
Soemarsono, L.R., & Dirkareshza, R., 2021: 624).
Economic rights as stated in the provisions of Article
9 Paragraph (1) of the Indonesian Copyrights Law are the
exclusive rights of song and music creators. This right
gives creators the opportunity to exploit their creations and
320
obtain maximum economic benefits, especially when songs

and music are used for commercial purposes. Article 1
point 12 of Government Regulation No. 56 of 2021 states
that commercial use is the utilization of creations and/or
related rights products with the aim of obtaining economic
benefits from various sources or for a fee. All forms of
commercial use of songs and music must be authorized by
the creator or copyright holder. LMK and LMKN are
present as institutions that bridge between song and music
creators and users. To be able to obtain economic benefits
from the song, the creator needs to record it in the general
list of creations and include it in the song and/or music data
centers managed by the directorate general.
Contract theory is now widely adopted in cultural
economics to explain the structure of the creative industries
in these terms, along with the trade-off of transaction costs
inherent in drafting and enforcing contracts. (Towse, R.,
2020:7-8). Every person can make Commercial Use of
songs and/or music in the form of commercial public
services by submitting a License application to the
Copyright Holder or the owner of the Related Rights
through LMKN (Article 9, Paragraph (1) Government
Regulation No.56 of 2021). Article 9, Paragraph 2, of
Government Regulation No.56 of 2021 states that the
License Agreement as referred to in Paragraph (1) shall be
recorded by the Minister in accordance with the provisions
of laws and regulations. The implementation of the License
as referred to in paragraph (1) is accompanied by the
obligation to provide reports on the use of songs and/or
music to LMKN through SILM. (Article 9, Paragraph 3,
Government Regulation No.56 of 2021).
The above arrangement provides an opportunity for
any party to use songs and/or music commercially. The
arrangement also provides legal certainty for the creator to
obtain economic rights over his creation. Certainty of
321
royalties obtained for each commercial use of songs and/or

music creations. Where the granting of royalties can be
done by making a license agreement. Granting royalties is
also possible for parties who want to use songs and/or
music without a license agreement. Royalty payments are
made through LMKN.
CONCLUSION
Songwriters have exclusive rights to their creations.
This right gives the creator the opportunity to exploit his or
her creation and obtain maximum economic benefits,
especially when songs and music are used for commercial
purposes. The economic rights of the creator include
publishing the work, duplicating the work in all its forms,
translating, adapting, arranging, or transforming the work,
distributing the work or its copies, performing the work,
announcing the work, communicating the work, and
renting the work. Commercial use of songs and/or music is
not prohibited as long as it obtains permission from the
songwriters and does not violate their economic rights.
Respect for the economic rights of song and/or music
creators is done by paying royalties for songs and/or music
used for commercial purposes.
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324
STUDENT BRIGHTNESS IN THE

PERSPECTIVE OF CRIMINOLOGY
AND CRIMINAL LAW
1I Wayan Landrawan, 2Ni Ketut Sari Adnyani, 3I Made Sugita
12 Faculty of Law and Social Sciences, Ganesha University of
Education
3 I Gusti Bagus Sugriwa Denpasar State Hindu
University
1E-mail sari.adnyani@undiksha.ac.id
2E-mail wayan.landrawan@undiksha.ac.id
3E-mail: imadesugita@uhnsugriwa.ac.id
Abstract
This research is different from previous research in

terms of the study of countermeasures or solutions that will
be applied related to the brawl phenomenon, both the
causal factors and the resulting impacts. This study aims to
determine the factors that lead to the occurrence of criminal
acts of brawls between students in the jurisdiction of the
Buleleng Police. Regardless of the background of the child
can commit a crime which results in very fatal things.
Then, what and how is the concept of criminal
responsibility and how is law enforcement by the police
seen from the applicable laws. The results of the research
show that brawls between students recently have become a
blurry portrait of the world of education. Brawl action is
synonymous with an activity of fighting or acts of violence
committed by a group of students or a group of people. So
that fights often cause harm to both the perpetrators and
damage to existing public facilities and infrastructure. The
research approach method that the author will use in this
proposal is a juridical-sociological approach and
criminological review, juridical-sociological in this case
325
can be reviewed in the form of laws and regulations and

reviewed from a criminological point of view, namely the
causes of brawls between students in the region. Buleleng
Police Law.
Keywords: student brawls, criminology, and law
enforcement at the Buleleng Police.
326
Introduction
The Indonesian Child Protection Commission (KPAI)
noted that there were cases of bullying, the majority of
which were student brawls in education units. All cases that
occurred in a number of areas were recorded as involving
schools under the authority of the Ministry of Education,
Culture, Research and Technology (Kemendikbudristek).
KPAI Commissioner for Education Retno Listyarti said
KPAI recorded 17 cases of violence involving students and
educators. Of the 17 cases, these cases do not occur too
often in Bali. Naturally, not all of these symptoms take
place normally and are referred to as abnormal symptoms
or pathological symptoms. This is due to the components of
society that cannot function (dysfunction) as they should.
From a material perspective, both individually, collectively
and the state is often forced to accept the burden of losses.
(Burlian, 2015: 1).
The campus world is synonymous with the existence
of students as agents of change (Jumadi, 2019: 57). The
concept of Tri Dharma is a universal picture of an ideal
point that all universities want to achieve (Lian, 2019:
100). The campus is also a means of developing talents and
instilling values so that from the lecture halls and various
campus activities it is hoped that creative, critical and
responsible students will be born.
At the implementation level, students are a resource
that inherits a nation, which will determine the future. With
regard to the efforts made to produce good resources,
students or academics who are the main actors often fall
into juvenile delinquency which even ends in crime. One
form of pathology committed by students is brawls.
Referring to its complex development, students often fall
into bad things that stem from juvenile delinquency.
Teenagers are looking for the most suitable lifestyle for
them and even this is often done through trial and error,
327
even though they go through many mistakes. The mistakes

he makes often cause anxiety and unpleasant feelings for
his environment, his parents. Mistakes made by teenagers
will only please their peers. This is because they are all still
in a period of searching for identity. These mistakes that
cause environmental irritation are often referred to as
juvenile delinquency (Sumara, 2017: 346).
Based on data from the detective and criminal division
of the Buleleng Regency Police, during 2020-2021
regarding brawls in several regions in Indonesia, it was
found that there were perpetrators who were still students,
on average they were still in the ±10% range, in the
category of low numbers but still needed serious treatment
from the authorities. Based on the research background, the
problem to be examined is about Social Pathology among
Academics (Case Study of Fights between Students from a
Criminology Perspective). The specific objectives of this
research include: (1) This research is expected to add
insight into knowledge in the field of criminal law,
especially regarding the social pathology of student brawl
cases from a criminological perspective. (2) This research
allows the research team to gain new insights and
knowledge and is input or reference to the government to
pay attention to brawls by students from a criminological
perspective. The urgency of this research is that the study
of social pathology raises the issue of brawls between
students, bearing in mind that students are included in the
category of children and their rights are regulated in Law
Number 11 of 2012 concerning the Juvenile Criminal
Justice System. So the approach to the perpetrators of
violent brawls with the status of students must be a solution
that is expected as an effort to prevent the recurrence of
criminal acts in the future by the perpetrator.
328
Methods
This type of research is field research (field research)
and library research (Library research). student brawls are
in the range of ±10%. This study uses primary data and
secondary data, namely: (1) primary data is research
material in the form of empirical facts as a result of human
behavior or behavior. Both in the form of verbal behavior,
real behavior, and behavior that is motivated by various
behavioral results or records or archives (Marzuki, 2015:
141). The data itself will be obtained from legal materials
as well as by interview methods and observations in the
field. (2) Secondary data is legal material in research taken
from literature studies consisting of primary legal
materials, secondary legal materials and non-legal materials
(Marzuki, 2015: 145). The primary data itself was taken
through a review of the regulations related to the title
variable to be studied and also through direct interviews.
As for the secondary data itself with literature studies and
literature related to the author's research variables, the
collection of data is a combination of field studies and
library studies.
The Basic Research Scheme focuses on criminological
studies of student brawl cases where the data was obtained
based on observations and interviews at the Buleleng
District Police. Some of the subjects involved in this study
were a research team with expertise in Socio-Politics
(National Defense) and English Language Education,
involving students in assisting the process of developing
independent campus learning (MBKM) in relation to
recognition of real work lectures and completion of the
final project. The nature of the research used is descriptive
by explaining what it is about a legal event or legal
condition (Diantha, 2016: 152), using a type of field
research that systematically describes the data obtained at
the research location regarding the problem to be
329
discussed. The entire research data collected was then

analyzed qualitatively systematically so that conclusions
could be drawn from the overall research results.

Criminology Related to Factor Analysis of the
Occurrence of Criminal Acts of Brawls Between
Students
Many experts reveal that the causes of juvenile
delinquency are due to the expectation gap or there is no
correspondence between the ideals and the means that can
support the achievement of these ideals. Theoretically,
efforts to overcome the problem of crime include juvenile
delinquency as a social phenomenon, in fact the emphasis
is directed towards disclosing factors that correlate with
symptoms of delinquency in children or adolescents as
criminogenic factors (Iskarin, 2016: 282. The discussion of
this problem is the scope of the discussion of criminology
(Hasibuan, 2022: 72).
Criminology in studying the object of study about
crime is influenced by classical, positive, and critical
thinking or paradigms (Muliadi, 2016: 125). The classical
school of thought, based on the assumption that humans
actually have free will (free will/free choice) human
behavior is fully influenced by reason and thought
(indeterminism), crime is the result of a person's free
choice after calculating rationally the pros and cons of
committing a crime, Widyanti (2013:43). Criminology in
the context of this thinking leads to the study of efforts to
formulate patterns and test the legal system which is seen
as the most effective in minimizing the occurrence of crime
in society (penology) (Burlian, 2022: 63).
The choices for fighting can be an embodiment of the
way in which structural demands are interpreted, reacted
and used by adolescents. So, the direct cause of the fight is
330
a choice for one party to realize a structural urge or demand

and the other party states a way out of the dominant
cultural demands.
Of the several forms of juvenile delinquency, it can be
classified into four types, namely: Juvenile delinquency
which causes physical casualties to others, such as fighting,
rape and murder. Juvenile delinquency that causes material
victims, such as vandalism, theft, pickpocketing and hold-
up, Social delinquency that does not cause physical victims
to others, such as prostitution, drug abuse, social gatherings
and others, Delinquency against status, denying student
cases by means of skipping school, denying parental status
by running away from home or fighting parents.
Lately the phenomenon of juvenile delinquency is
increasingly widespread. Even now it is troubling parents,
schools and the surrounding environment. Psychologists
always explore this never-ending problem. Juvenile
delinquency is like a circle that will never be broken.
Connection connects from time to time from year to year
and even more complicated. The problem of juvenile
delinquency is a complex problem that occurs in various
cities in Indonesia, including in Buleleng Regency.
Factors causing brawls between students in general can
be categorized into two.First, the internal factors of
students as teenagers cannot be separated from aspects
psychology that surrounds his life as a teenager. Second, is
a factorexternal from outside the teenager in the form of
conditions of the social environment around the teenager.
Through these factors alternative solutions that can be
offered are mental health approach. The most appropriate
mental health approach is primary intervention or
preventive action by modifying the environment and
strengthen target capacity (youth as learner).
331
Criminal Law Enforcement by the Police Apparatus in

Cases of Criminal Acts of Brawls Between Students in
the Legal Area of the Buleleng Police
In cases of brawls which are often carried out by
students or children which sometimes end in injuries or
fatalities, but when the police take repressive measures
such as arresting the perpetrators of brawls (Jumadi, 2019:
65), the tendency of police officers will only give warnings
accompanied by coaching. without the existence of strict
sanctions in quotation marks "if" the impact of the brawl
was not found to be a criminal act such as an injured victim
or a party reporting material or immaterial losses. The
actions taken by the police officers mentioned above today
are known as discretionary actions, Renaldy (2023).
Discretion itself is the authority of an agency or state
institution including the police to act or not act on its own
judgment. The discretion of the Police in Indonesia itself is
legally regulated in Article 18 of Law No. 2 of 2002
concerning the Police of the Republic of Indonesia, namely
that in the public interest, officials of the State Police of the
Republic of Indonesia in carrying out their duties and
powers can act according to their own judgement.
This, although it does not directly contain the word
discretion, but leads to the act of discretion itself which has
the intention that a member of the Police who carries out
his duties in the midst of society alone must be able to
make decisions based on his own judgment in the event of
a disturbance to public order and security or when there is a
danger to public order and security. While the definition of
discretion is generally understood as follows: Discretion
which means wisdom in deciding an action based on the
provisions of regulations, laws or applicable law but on the
basis of wisdom, consideration or fairness.
The police themselves deal with juvenile delinquency cases
mostly with discretion and only problems with children are
332
handled normally, including detention. However, usually

police officials/investigators do not make arrests for these
incidents. This action is considered as discretion in a
preventive form to prevent children from being entangled
in further legal cases (principle of restorative justice).
In solving it, the police, especially the unit that deals
with children's problems, refers to the law on child
protection and does not rule out the Criminal Code and the
Criminal Procedure Code as a reference in determining
whether or not a perpetrator of a crime can be punished, in
this case a student where the student is a child. . On the
other hand, from the discretionary actions taken by the
police, we can also conclude that there is ambiguity
between the understandings of discretion and diversion that
exist in police personnel by stating that diversion can be
carried out based on discretion so that there is confidence
in the police that diversion is not an obligation that must be
carried out by the police. police. Even though it is
understood that diversion is a legal process that requires the
police to apply it to every case involving children, this is as
emphasized in Article 5 paragraph (3) UUSPPA that in the
Juvenile Justice System both in the process of
investigation, juvenile justice, coaching and supervision of
children who are dealing with legally required through
diversion efforts. The concept of restorative justice is the
goal so that the concept of diversion can be implemented in
juvenile courts. The essence of restorative justice is
healing, moral learning, community participation and
concern, a sense of forgiveness, responsibility and making
changes, all of which are guidelines for the restoration
process in the perspective of restorative justice (Hanefa,
2019: 47). Likewise with the concept of diversion which
was formed with the aim of: 1. Achieving peace between
victims and children; 2. Resolving child cases outside the
court process; 3. Avoid children from the process of
333
deprivation of independence; 4. Encouraging children to

participate; and 5. Instilling a sense of responsibility to
children. In fact, long before there was a Government
Regulation which was a derivative of UUSPPA, there was
Supreme Court Regulation (PERMA) No.4 of 2014
concerning Guidelines for the Implementation of Diversion
in the Juvenile Criminal Justice System.
Diversion must be pursued at the level of investigation,
prosecution and examination of child cases in district
courts. The obligation to seek diversion from the start of
investigation, prosecution and examination of child cases at
district courts, is carried out in the event of a criminal act
being committed; 1. Threatened with imprisonment under 7
(seven) years; 2. Not a repetition of a crime.
Protection of children in conflict with the law is an
effort to protect children and their rights so that they can
grow and develop optimally without coercion, violence and
discrimination, this is necessary as a form protection for
children who commit crimes (Rozi, 2019: 104).
In the process of juvenile justice, children's rights must
receive protection from all levels in the criminal justice
process against children, protection is given as a form of
respect for children's human rights. In the process of
development to protect children who contrary to this law, it
has undergone fundamental changes, namely strict
regulations regarding "restorative justice and diversion".
This arrangement is intended to avoid and distance
children from the judicial process, so that they can do so
avoid stigmatization of children in conflict with the law.
Diversion is done at each level decision makers at the level
of the police, prosecutors and courts.
The state has the discretionary power to do so diversion
(diversion) of children in conflict with the law from the
formal criminal justice process to the peace process outside
the court. As far as possible children are prevented from
334
being arrested, detained and imprisoned, this should be a

last resort. Diversion is a discretionary process carried out
by components of the criminal justice system (police,
prosecutors, courts) aimed at children in conflict with the
law.
Diversion is a policy carried out to prevent perpetrators
from the formal criminal justice system. Diversion is
carried out to provide protection and rehabilitation
(protection and rehabilitation) to as an effort to prevent
children from becoming adult criminals. Sensitivity to a
sense of justice and a caring attitude towards the nation's
next generation must also be measured from their attention
to efforts to protect the rights of troubled children.
Conclusion
In the process of enforcing juvenile criminal law, law
enforcement officials (investigators, public prosecutors and
judges) in carrying out diversion must consider the
category of crime, the age of the child, the results of social
research from the Bapas and the support of the family and
community environment. In line with the Law on the
Juvenile Criminal Justice System, that the police always
prioritize peaceful efforts by way of family mediation so
that children who are exposed to minor crimes do not have
to have problems with the law as much as possible outside
the court. This is in line with what is mandated by law and
implemented by the Buleleng Police, moreover the police
prioritize efforts outside the court which are concerned that
children who have problems with criminal acts will have an
impact on the child's psychology.
Acknowledge
Special thanks to the committee of the Dharma
Duta Faculty International Seminar, I Gusti Bagus Sugriwa
Denpasar State Hindu University for giving the author the
opportunity to publish the results of the legal research that
335
the author has completed with the team, as well as a form

of publication of the research results of DIPA Undiksha
under the coordination of LPPM Undiksha.
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Peradilan Pidana. Deepublish Publisher:
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Terhadap Anak Pelaku Tawuran Antar Pelajar Pada
Tahap Penyidikan. Jurnal Hukum Mimbar
Justitia, 5(2), 91-114.
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Bentuk Kriminalitas Pelajar”.Jurnal Mitra
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Antar Pelajar SMA di Kecamatan B0lano Lambunu
Kabupaten Parigi Moutong (Doctoral dissertation,
Universitas Tadulako).
Sumara, Dadan, dkk. (2017). “Kenakalan Remaja dan
Penanganannya.” Jurnal Penelitian & PPM: Vol.4
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337
FORMULATION OF ARRANGEMENTS
FOR THE PROHIBITION OF BLOOD
MARRIAGE IN BONYOH ADAT
VILLAGE, KINTAMANI SUB-DISTRICT
1
Ni Putu Ega Parwati, 2I Putu Ngurah Wage Myartawan, 3I
Nyoman Pasek Hadi Saputra, 4Ni Ketut Sari Adnyani
123
Faculty of Law and Social Sciences, Ganesha University
of Education
1
E-mail ni.putu.ega.parwati@undiksha.ac.id
2
Email wmyartawan@undiksha.ac.id
3
Email hadi.saputra@undiksha.ac.id
4
E-mail sari.adnyani@undiksha.ac.id
Abstract
The novelty of this study is that inbreeding cannot be
justified because it violates the provisions of Article 30 of
the Civil Code, Law no. 16 of 2019 concerning Marriage in
article 8. And marriages can be canceled if the parties do
not meet the requirements to carry out the marriage. The
urgency of the prohibition of inbreeding marriage if at the
customary village level there is no regulation as a follow-
up to the implementation of Article 8 of Law Number 16 of
2019 concerning Marriage. The case study took place in the
Bonyoh Traditional Village, Kintamani District, Bangli
Regency. To find out and analyze the form of customary
legalization that has opened up space for incestuous
marriages to occur in the local traditional village and the
Bonyoh Traditional Village seems to have ignored the
regulation referring to Article 8 concerning the prohibition
of marriage referred to in the Marriage Law Number 16 of
2019. Meanwhile, according to the Marriage Law it is
prohibited there are incestuous marriages, but the Marriage
Law gives an appreciation of the reality in society. So that
marriages that take place in the Bonyoh Traditional Village
338
are legal according to custom and national law, and give

rise to rights and obligations in accordance with the rules in
the Marriage Law. The type of research used in this
research is empirical legal research. Data collection
techniques using document study techniques, observation
and interviews. Qualitative data processing and analysis
techniques.
Keywords: Bonyoh; prohibition; arrangement; blood
marriage.
339
Introduction
Article 20 of the Marriage Law beeps: "The marriage
registrar does notallowed to carry out or assist get married
when he knows there is a violation of the provisions in
Article 7 paragraph (1), Article 8, Article 9, Article 10, and
Article 12 of this law even though it does not exist
prevention of marriage". The terms of marriage will cause
marriage restrictions such as the prohibition of marriage
between two people who are still related by blood, related
by breastfeeding, related semenda, or other things that are
considered not eligible.
Indonesia as a rule of law country regarding the
prohibition of marriage, in constitutionally explained that
the right of every people to do marriage must base on legal
marriage. That matter regulated in Article 28B paragraph
(1) of the 1945 Constitution stated that: “everyone has the
right form a family and move on offspring through legal
marriage". In Article 28B paragraph 1 it is explained that
which in the meaning of marriage according to religious
law
and country.
Infact in modern times not a few found inbreeding or
commonly known as incest. Incest is mutual loving
relationship sexual intercourse by a partner have family ties
close, usually between father and son girl, mother with her
son, or between siblings or sibling step. in Indonesian
society and up to now. This is considered taboo by many
people. Because of whether a marriage is valid or not will
have a certain impact, for husband, wife and offspring.
Consequences of a marriage that is not in attention to
this matter, then its validity is not recognized. In Article 2
paragraph (1 & 2) of Law Number 16 Years The year 2019
adheres to the principle of a marriage that reads:
340
1. Marriage is legal if it is done according to the laws

of each religion and that belief.
2. Every marriage is recorded according to laws and
regulations that apply.
Because, notes are for orders administration, providing
legal certainty for the legal status of husband, wife,
children, and guaranteed protection of rights that arise such
as inheritance rights, rights over obtain a birth certificate
must comply with internal requirements and procedures
Marriage Law, Oktaviani (2022).
Inbreeding is strictly prohibited Indonesian country.
Appointed official obliged to keep it going marriages above
and employees marriage registrar is not allowed carry out
or help carry out marriage if he knows about it violation of
the above article.The event of marriage is a very important
event between a man and a woman where they agree to
bind themselves to build a family with the aim of
continuing their offspring (Adnyani, 2016: 2). The
application of the rule of law in marriage events is
necessary for the purpose of regulating the rights,
obligations and responsibilities of each family member,
therefore forming a happy, prosperous and eternal
household based on Belief in One Almighty God (Oktarina,
2015: 2).
There are conditions of marriage that can cause a
prohibition in marriage. These prohibitions can result in
whether the marriage is valid or not (Tilome dan Alkatiri,
2020: 124). Marriages that violate the conditions contained
in marriage prohibitions, which have been regulated in
marriage laws, religious or belief laws, or other rules, then
legally the marriage is declared invalid and can result in an
annulment of the marriage (Windia and Sudantra , 2016:
5), which is stated in Article 22 of the Marriage Law which
341
states that "Marriage can be canceled if the parties do not

meet the requirements to enter into a marriage." So, in
order to enter into a marriage, it is obligatory to comply
with the conditions of the marriage that has been enforced.
This aims to relate to the validity of the marriage both in
law, religion or belief.
According to Article 8 of Law Number 16 of 2019
concerning Marriage, there is a Prohibition on marriage
which can indicate that marriage is prohibited for those
who have blood relations. In accordance with the rules,
marriages that still exist or are bound by blood relations
should not be carried out. When viewed biologically, this
can result in an impact that is not good or bad in hereditary
problems. In its development, customary law will never
fade in indigenous peoples. Customary law is still relevant
to be implemented in indigenous peoples. One of them is in
Bali, where Balinese customary law is colored by religious
elements, especially Hinduism.
Balinese custom actually has the same goal of
marriage as the purpose of marriage according to Law
Number 16 of 2019 concerning Marriage. Which also aims
to meet physical and spiritual needs. A marriage that has a
sideways line, said researchers in the field of Biology, has a
bad impact on it, especially on the offspring which can
cause disability. The case contained in Decision Number:
216/Pdt.G/1996/PA.YK is very it is clear that the marriage
has violated the legal requirements of marriage, namely no
enter into marriage according to religious laws and beliefs.
In that case the marriage was carried out between
Respondent I and the Respondent II is a marriage between
Uncle and Nephew which means between the two are still
related by blood. Hence the marriage held between
Respondent I and Respondent II must be canceled because
342
marriage has a syara' relationship, namely hospitality

mukrim between the two. If the marriage continues, then
the marriage can be said to be an invalid marriage have
broken the law.
According to Hindu law, inbreeding has a term called
Gamya Gemana. Which gamya gemana is a marriage that
should be avoided by the Hindu community, Wahyoni
(2022). Based on the observations of researchers, in the
Bonyoh Traditional Village community, Kintamani
District, Bangli Regency, there are still those who carry out
inbreeding marriages. The Bonyoh Traditional Village
community does not know about the prohibition of
marriage regulated in the Marriage Law and also the impact
of inbreeding.
Based on the background that has been written by the
researcher above, the researcher provides identification of
the identified problem that inbreeding is still taking place
in the Bonyoh Traditional Village; 2. There is sideways
inbreeding in Article 8 of Law Number 16 of 2019; There
is a mindset that glorifies local laws as a reference for
behaving in life. There are no strict provisions in the Awig-
Awig Traditional Village and a lack of knowledge among
the Tangguwisia customary village community regarding
the prohibition of marriage.
The findings of the problem based on tracing the
results of previous research and literature studies revealed
findings from Yuvila (2013), the results of his research
revealed that incest marriage cannot be justified because it
violates the provisions of the Civil Code article 30, Law
No. 1 of 1974 concerning Marriage in article 8, and Article
39 Compilation of Islamic Law. As for the legal
consequences of incest marriage is the cancellation of
marriage. This is in accordance with the provisions of Law
343
No. 1 of 1974 Article 22 that marriages can be annulled if

the parties do not meet the requirements to enter into a
marriage. Even if there is an annulment of the marriage, the
legal consequences for the relationship between the
husband and wife then all the rights and obligations
between the husband and wife become non-existent, so that
the annulment makes it appear as if there was no marriage
between those whose marriage was annulled. The
cancellation of a marriage also results in no joint assets and
the cancellation of the marriage does not retroactively
apply to children born from the marriage.
Khafizoh (2017), Inbreeding can lead to a decrease in
the quality of the offspring produced. Inbreeding greatly
affects the gene composition of the offspring produced.
Furthermore, Primadona and Mulati (2019), describe the
absence of a clear correlation according to Article 2 of Law
Number 1 Concerning Marriage with Article 18b of the
1945 Constitution. Because in Article 18 letter b of the
1945 Constitution it is stated that the State recognizes and
respect customary law community units along with their
traditional rights as long as they are still alive and in
accordance with the development of society and the
principles of the Unitary State of the Republic of Indonesia,
which are regulated in law, but in Article 2 of the Marriage
Law Number 1 of 1974 Concerning Marriage there state
that marriage is legal, if it is carried out according to the
laws of each religion and belief. There is no clarity here
about how customary law rules apply to the Marriage Law,
while the state should recognize and respect the applicable
customary law units.
Based on the results of previous research, the
significance of the difference from previous research is that
the research team wants to uncover customary
344
arrangements regarding the prohibition of marriage. This is

based on the consideration that inbreeding marriages
carried out by the Bonyoh indigenous people are not valid,
because they are not in accordance with the provisions and
regulations that already exist and are regulated in the
customary law itself, because the Bonyoh indigenous
people consider that bloodline is a clan regardless of
distance and proximity. his family line. What's more, incest
marriage itself is also prohibited in the Marriage Law
because there are still blood ties contained in Article 8
letter a which reads blood related in descending or upward
lineage.
Methods
The type of research used in this research is empirical
legal research. The type of empirical legal research used in
this research is because in this research a comprehensive
study is intended to be carried out regarding the reality of
the gap between law and reality in society. The research
approach, namely the method of literature and case studies
is the method or methods used in legal research which is
carried out in a manner researching existing literature to
align regulations related to inbreeding cases in decisions
and their application in the Bonyoh Traditional Village.
The gap in question is that incestuous marriages still occur
in traditional villages in accordance with Law No. 16 of
2019, specifically Article 8 of the prohibition on incestuous
marriages later in the Civil Code, Part 1, namely Article 30
and in Article 32. In Hindu society in Bali, marriage What
has been avoided is the Gamya Gemana Marriage, but
inreality there are still some people in the Bonyoh
Traditional Village who are still getting married, this
provision has been violated.
345
This researcher emphasizes notes with detailed,

complete, in-depth descriptions of sentences that describe
the actual situation to support the presentation of research
data (Nugrahani, 2014: 96). Bonyoh Traditional Village,
Kintamani District, Bangli Regency has incestuous
marriages. Where the local Indigenous Village community
considers that this is a normal thing because in the awig-
awig village there is no definite prohibition regarding
incest marriage, namely nganten pemisanan, so that the
community and traditional prajuru are not too concerned
about it. Apart from that, many people also do not know
about this prohibition in the Marriage Law and the Civil
Code. Then the marriage that was avoided was the Gamya
Gemana Marriage, but inreality there were still some
people in the Bonyoh Traditional Village who still entered
into marriages, this provision was violated. Data collection
techniques using document study techniques, observation
and interviews. Processing techniques and data analysis
descriptive qualitative.

The implementation of inbreeding marriages in Bonyoh
Traditional Village, Kintamani District, Bangli Regency
Viewed from the perspective of Law Number 16 of 2019
concerning marriage
Marriage is the right of every person that must be
guarded and protected by the state,therefore marriage is a
human instinct inherent in every person and something that
is natural according to the philosophy of Pancasila.
National law development, the state establishes a Marriage
Law that applies to all citizens. Legally, marriage is a
necessity that cannot be hindered by anyone as long as the
marriage is carried out according to applicable religious
346
rules and state law , Meteng (2021). Marriage also aims to

foster a family in order to achieve eternal happiness,
marriage can strengthen the relationship between husband
and wife who complement and care for each other
(Villincya, 2019: 1).
Marriage according to the Law of the Republic of
Indonesia Number 16 of 2019 concerning Marriage is "a
physical and spiritual bond between a man and a woman as
husband and wife with the aim of forming a happy and
eternal family (household) based on Belief in the One
Supreme God". Not all marriages may be carried out,
sometimes a marriage is prohibited. Prohibited marriages
are incestuous marriages. Inbreeding marriage is contained
in Article 8 of the Marriage Law which explains that
marriage is prohibited if:
a. Blood related in a straight downward or upward
line.
b. Blood related in deviant lineage, namely between
one's siblings and their parents' siblings and
between one's grandparents.
c. Semenda relationship, namely stepchildren in-law,
son-in-law and mother or stepfather.
d. Breastfeeding, namely the suckling parents,
suckling siblings and suckling aunts or uncles.
e. Relating with the wife or as the aunt of the step-
niece.
f. Having a relationship that is prohibited by their
religion or other applicable regulations, marrying.
In addition to the ban on marriage being regulated
nationally, the prohibition on marriage is also regulated
religiously. Which, according to Hinduism, inbreeding is
called Gamya Gumana. Gamya Gumana is a form of
marriage carried out by someone who has a blood
347
relationship or a family relationship, because it is believed

that a married couple will not have a harmonious
relationship in their household. As well as this prohibition
is also regulated in the Awing-awig/Bonyoh Traditional
Village regulations which are contained in paos 49, Sarga
V which states that "Ten wenten ngerangangkat take tumin
dinyama, oka, nephew ngarep, semeton sodet, semeton
siwos ibu, muah saluiring sane metunggal disclaimer” This
means that you are not allowed to marry your aunt,
children, nephews, stepchildren, and one place of worship.
Thus, it can be said that inbreeding is actually
prohibited. However, in practice this marriage is
commonplace in the Bonyoh Traditional Village,
Kintamani District, Bangli Regency due to the strong
kinship values that exist in the village, which is the
strongest foundation so that this marriage can occur.
As for the practice of inbreeding in the traditional
village of Bonyoh, Kintamani District, Bangli Regency,
namely:
1) This marriage is carried out like a marriage in
general according to local customary traditions and
no special ceremonies are carried out.
2) The marriage occurred because of the dresta kula
law, namely family law which gives approval.
3) The marriage has become a culture and has been
passed down from generation to generation.
4) This marriage occurs because there is a mutual
liking between the two parties.
5) The marriage took place without coercion from
other people.
So it can be said that inbreeding that took place in
Bonyoh customary village, Kintamani District, Bangli
Regency is more inclined to the lex specialist derogate legi
348
generalis law. The law of lex specialist derogate legi

generalis is a law which states that special law (lex
specialis) overrides general law (lex generalis).Dampak
Perkawinan Sedarah Pada Krama Desa adat Bonyoh,
Kecamatan Kintamani, Kabupaten Bangli.
Inbreeding in the Bonyoh adat village occurred due to
several factors, namely, the child's parents did not want
their child to marry far away due to the absence of a son.
Children imitate the habits of their parents, where their
parents marry into their own family. Mutual love between
families that cannot be avoided and so on. Because of the
love between the families, the person no longer thinks
about the long term, no longer thinks about the impact that
will occur in the future. Because even though the
prohibition exists, directly or what they see in the field
what happens normally tends to make people ignore the
rules that have been set.
When viewed based on its impact, inbreeding does
not have a legal impact when viewed from the positive
legal aspect of Indonesia. However, in the aspect of
customary law, socio-cultural impacts are found, couples
who carry out inbreeding marriage tend to give birth to
children who have physical disabilities, birth defects and
can even experience death. In addition, the marriage that is
carried out is believed to cause disharmony to the couple.
When incestuous marriages are done and done because
the parties were not aware of the prohibition marriage
between the two, it is said that marriage dubious
relationship, Maharani (2018). The marriage between the
two is still considered to have taken place and legal at that
time, but the marriage was considered void because it had
violated it provisions regarding the prohibition of marriage.
There is good faith determined if the person concerned at
349
the time the marriage took place was not aware of any
barriers to marriage or the existence of such formalities
should have done. Subjective good faith; meaning in it is
not question whether the party concerned should have
known. When both husband and wife have good intentions
in carrying out their marriage even though the marriage is
annulled, the marriage still has legal consequences for both
of them and their children (Article 95 BW).
Meanwhile, if they already know there is a ban on
marriage between the two but they did not annul the
marriage, then the marriage deemed to have violated the
law. Violations committed against Article 8 of the
Marriage Law regarding the ban on marriage is
automatically cancelled.
Conclusion
The still valid inbreeding in the traditional village of
Bonyoh, Kintamani District, Bangli Regency has caused
Article 8 of Law Number 16 of 2019 concerning Marriage
not to work as it should. When both parties have known
that
There are marriages they have violated the rules regarding
the prohibition of marriage and must be annulled, however
they still run the marriage and do not cancel marriage, then
the marriage becomes a marriage that violates the law and
the status of the child born is illegitimate. The impact of
inbreeding on the krama of the Bonyoh customary village,
Kintamani District, Bangli Regency, namely inbreeding has
no legal impact when viewed from the aspect of Indonesia's
positive law. tend to give birth to children with physical
disabilities, birth defects and even death. The following
suggestions can be conveyed by the author, namely:
1. Prajuru of Bonyoh Traditional Village, Kintamani
350
District, Bangli Regency to work hand in hand to

help Banjarese indigenous people to understand
more about the provisions of marriage to the
prohibition of marriage. So that the law that has
been established runs and functions as it should in
the field.
2. For the people of Bonyoh Traditional Village,
Kintamani District, Bangli Regency, it is hoped
that they can avoid inbreeding, so that all the
adverse effects that occur in the future on their
offspring can be avoided.
Acknowledge
Thank you UHN Ida Bagus Sugriwa for facilitating an
international seminar forum in the framework of publishing
the results of DIPA Undiksha research under the
coordination of LPPM Undiksha as the funder through
institutional DIPA grants, and the research implementing
team and the UHN international seminar organizing team
who have given the author the opportunity to publish the
results of legal research that the author has completed with
the team.
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353
Analysis Of The Development Of

Religious Educational Tourism
Potentials Through Wayang Kaca
Painting In Nagasepaha Village,
Buleleng
Putu Sabda Jayendra
I Made Gede Anadhi
putusabdajayendra@gmail.com
UHN IGB Sugriwa Denpasar
ABSTRACT
Existence of Wayang Kaca painting in
Nagasepaha Village was a long history. There are a lot of
potential can be found especially before the Covid-19
pandemic era although it is has decreased product
purchase significantly. It turns out that the potential for a
typical Wayang Kaca painting does not directly make
Nagasepaha Village immediately called a Tourism
Village. coupled with the reality of understanding deep
philosophical meaning that has not been maximized.
When examined in more depth, the existence of wayang
Kaca painting is an appropriate medium in providing
education and preservation for tourists who will own it.
This research was conducted using descriptive qualitative
method. The researcher made in-depth observations of the
paintings to obtain strategies that could be applied. One
strategy that can be developed is using the concept of
educative tourism and the involvement of local
communities in maintaining the existence of their
identity.
INTRODUCTION
Tourism is a travel or traveling activity carried
out for various purposes, both recreational and
educational purposes. Educational goals are possible due
to differences in culture (culture) owned by the tourist's
origin area with the destination or area that is the
destination. Therefore, the cultural aspect is one of the
354
potentials that deserves to be developed, especially by the

people who own it into educative tourism.
Educational tourism is a category of tourism travel with
the aim of obtaining or providing an overview or
knowledge related to the tourism potential it visits
(Hermawan et al., 2021).
The development of cultural potential and local
wisdom towards educational tourism has an important
urgency to be actualized because it is in line with Bali
Governor Regulation No. 28 of 2022 concerning Bali
Tourism Management Article 29 states; "Tourists have
the right to receive polite, courteous, ethical, professional
service, as well as information regarding tourist
attractions and introduction to local culture"
(Documentation and Documentation Network).
Bali Provincial Government Legal Information,
2020). Apart from being in line with the contents of these
regulations, the development of educational tourism
based on culture and local wisdom has a very strategic
function. On the one hand, tourists will respect and
understand the cultural nature of an area. On the other
hand, with tourism promotion, local wisdom values will
experience sustainable preservation and inheritance,
because they are managed from, by and for the
community. One potential that deserves to be developed
is the local wisdom of the community in making Wayang
Kaca paintings located in Nagasepaha Village, Buleleng
District, Buleleng Regency.
The existence of glass puppet paintings in
Nagasepaha Village has a long history. Nagasepaha glass
painting art began in 1927 which was initiated by Ketut
Negara (deceased) or better known as Jro Dalang Diah
(Artana, 2020). Now the art of making Wayang Kaca has
undergone a process of inheritance and has been carried
out by around seven heads of families. Even in 2020 a
certificate stating that the glass wayang painting was
officially designated as an Intangible Cultural Heritage
from UNESCO was received (Paramita, 2022). There are
also quite a lot of enthusiasts from foreign tourists,
especially before the Covid-19 pandemic era, although it
355
is recognized that currently the number of foreign tourist

visits and product purchases has decreased significantly
after the pandemic.
However, the potential for this distinctive and iconic
Wayang Kaca painting does not necessarily make
Nagasepaha Village immediately get the title of Tourism
Village.
Based on data from the Bali Province
DISPARDA, Nagasepaha Village has not been included
in the list of tourist villages (Bali Provincial Tourism
Office, 2023). This phenomenon is coupled with the fact
that some of the craftsmen of these paintings do not
always understand the deep philosophical meaning
behind the paintings they make, but only in a fundamental
and factual way. This was acknowledged by several
craftsmen who stated that since the pioneers or what
could be called masters had died, the next generation was
indeed proficient in the technique of making Wayang
Kaca, but the religious philosophy behind the paintings
involved the majority of wayang figures, Hindu gods, and
Kala. it has not been inherited perfectly.
In fact, the existence of Wayang Kaca paintings in
Nagasepaha Village can be a very prospective opportunity
to be developed towards educational tourism. Not only art
or manufacturing techniques, but also can educate tourists
aspects of Hindu religiosity. Thus, the existence of this
Wayang Kaca painting can be a strategic medium in
education and preservation, as well as a product that has
high philosophical meaning for tourists who buy it.
Painting according to Bahari (in Kurnia, 2015) is
classified as a two-dimensional work of art that displays
aspects of color, lines, shapes, and textures. A work of
painting features a combination of the art of drawing and
coloring with using paint, and usually done on canvas. But
in the context of this discussion, the painting is made on
glass, which makes it unique and iconic.
The Wayang Kaca paintings made by craftsmen in
Nagasepaha Village have quite a number of motif
variants, all of which originate from Hindu teachings. In
356
general, the motives that can be identified are:

1. Wayang character. This motif is usually
dominated by the figures of Arjuna, Sri Kresna,
Hanuman, and others.
2. Hindu Gods. This motif usually depicts figures of
the gods Brahma, Vishnu, Shiva (Tri Murti),
Ganesha, Saraswati, and others.
3. Bhutakala or Giant. This type of variant refers to
the depiction of a scary figure with a
characteristic canine tooth. Usually this figure is
depicted as a bad character.
Among these motifs, the one most often
adapted for the glass painting is the wayang story.
Some of the popular ones take stories from great epics
such as the Ramayana and the Mahabharata. There are
also wayang stories which are side stories in these two
epics, such as Arjuna Wiwaha or the story of Sutasoma.
To make it easier to perceive the shape and motif of the
painting, you can see the following sample images.
Figure 1. Example of Painting Motif of Sutasoma

(Source: Dok. Jayendra, 2023)
357
Figure 2. Painting Example with Ramayana’s

Story
Source: Dok. Jayendra, 2023
The technique of making Wayang Kaca is also quite
different from the paintings that are usually widely known.
Glass painting requires modern tools such as glass, varnish, oil
paints, brushes, Chinese ink bars, and powdered prada (Suyasa,
2018). The craftsmen of this painting still have a kinship
relationship. Along with the development of the era and
technology, some craftsmen also use a substitute for glass,
namely acrylic. Prices are set starting from the cheapest is Rp.
1,500,000, - until the most expensive and large is Rp.
5000.000,-.
Analysis of Development Aspects of Educational Tourism
As stated in the previous sub, the existence of this Wayang
Kaca painting is very prospective to be developed into a tour
that emphasizes its educational side more. This thinking is
based on several identified factors, namely:
1. It is recognized that the dynamics of selling glass
paintings was very fast before the Covid-19 pandemic.
Visits by tourists are very busy, even the products
offered are recognized as selling well. However, since
the pandemic occurred, even after entering the endemic
358
phase, sales of these painting products have not

experienced a significant increase.
2. Wayang Kaca painting is still relatively young, because
it was discovered in 1927 by the late Jro Dalang Diah.
By hand he was born several craftsmen. However, the
classic works left by Jro Dalang Diah can be museums
as objects of historical value.
3. This painting has been designated as an Intangible
Cultural Heritage of UNESCO. This proves that its
existence already has a very classy reputation capital.
4. Nagasepaha Village has not been established as a
tourist village. This is very contradictory to the fact that
this village already has the potential for Wayang Kaca
painting products that have been recognized by
UNESCO. When viewed in the tourism village
category, Simanungkalit (in Widiastuti & Nurhayati,
2019) states that there are three categories of tourist
villages namely embryo or pilot tourism villages,
developing tourism villages, and advanced tourism
villages. In this case Nagasepaha Village has not been
included in any category.
In addition to identifying these factors, the concept of educative

tourism has an urgency to be developed because it has a very
strategic function. Some of the advantages gained in the
development of educational tourism in Nagasepaha Village can
be described as follows
1. Being able to preserve religious understanding in the
community, especially the younger generation of
Nagasepaha Village themselves as inheritors of the
tradition of making Wayang Kaca painting. Studying
the manufacturing technique must be accompanied by
an understanding of its religious aspects.
2. Being able to educate tourists, so that tourists do not
only understand that the product has aesthetic value, but
also has religious value through storytelling that varies
in each motif made.
3. In the end, the community has motivation and pride in
the products it produces, so that it will encourage
various forms of preservation efforts and product
359
innovations. This will automatically lead to the concept

of sustainable community-based tourism.
So far it has been realized that for the income of people
who work as craftsmen, they only rely on direct
purchases from tourists who come to the village. It can
be said that before the pandemic, the craftsmen had
sufficient income using only these conventional
methods. However, after the pandemic, the decrease in
the level of visits which had a very drastic impact on
product purchases was felt by the people. For this
reason, several thoughts are needed to form the concept
of educational tourism as a new innovation in managing
this product. Some of the things that can be analyzed as
part of a strategy to build the potential of Wayang Kaca
paintings to become educational tourist attractions can
be described as follows.
1. Providing understanding to craftsmen and the public in
general regarding the importance of education through
story telling, so that there is added value that can be
given to visiting tourists. So far, the story telling aspect,
especially those that are religious are the parts that are
neglected.
2. Create a museum gallery that displays the works of
previous maestro who pioneered the art of Wayang
Kaca painting. Not for sale, but shown as a monumental
work that has historical value. Tourists who visit may
be charged an entry fee, so that there is other income
apart from purchasing products.
3. Create promotional media. Promotional media basically
contain descriptions showing the advantages and values
of a product. Internet-based media can be in the form of
websites or the use of social media.
4. Making brochures and guidebooks for visiting tourists.
These brochures and guidebooks can contain the
historical side of the existence of this wayang Kaca
painting, story telling and religious aspects through the
motifs shown, and so on.
5. Establish cooperation with travel service providers
(travel agents) so that Nagasepaha Village is included
in tour travel packages.
360
Some of these strategies can be implemented of course

with good cooperation between the local community and
related parties, especially tourism stakeholders and also
academics. In this case, realizing Nagasepaha Village to
become a tourist village is a top priority through these
steps by prioritizing the educational aspect. Therefore
sustainable tourism will be realized which is managed
from, by, and for the community
CONCLUSION
Based on the above review, it can be concluded that
the potential for Wayang Kaca painting has the prospect
of bringing Nagasepaha Village to the title of a tourist
village. This has an urgency to do so that the existence of
this painting does not sink due to sales which have
experienced a significant decline due to the impact of the
Covid-19 pandemic. The absence of an integrated and
optimal management system has made this art potentially
overlooked as a business opportunity for the younger
generation. Therefore, the concept of educational tourism
is a solution and an answer that can be implemented so
that the existence of Wayang Kaca painting can continue
to survive and grow. Especially the religious aspects that
must be highlighted in education so that the identity of
the local community as part of the Hindu community in
Bali is still visible, so that community-based management
is the main requirement for its existence to survive, and
even to be developed in various product innovation
variants in a sustainable manner.
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https://doi.org/10.21831/jwuny.v1i1.26852
362
ANAK ASTRA IN INHERITANCE OF

BALINESE CUSTOM LAW: A
JURIDICAL-NORMATIVE REVIEW
POST THE DECISION OF THE MK NO.
46/PUU-VIII/2010
I Gusti Ayu Jatiana Manik Wedanti1
I Gusti Bagus Sugriwa State Hindu University1
ayujatiana@uhnsugriwa.ac.id1
Abstract
Anak Astra are children who are born outside of legal
wedlock but whose biological father is already known.
According to Balinese customary inheritance law, the
existence of Anak Astra is certainly different from
legitimate children born from legal marriage ties, especially
in the case of inheritance of an Anak Astra even though he
is a boy, the Anak Astracannot be the heir of his biological
father but can only be the heir of his biological mother
only. In its development, the Constitutional Court Decision
NO. 46/PUU- VIII/2010 which in its decision stipulates
that a child out of wedlock can still have a relationship with
his biological father as long as it can be proven by the
deoxyribo nucleic acid (DNA) test method, it is possible to
prove that a child is the biological child of his father. Using
normative juridical research methods will examine the legal
status of Anak Astra in the inheritance of Balinese
customary law and the legal position of Anak Astra after
the issuance of Constitutional Court Decision No. 46/PUU-
VIII/2010.
Keywords: Anak Astra, Balinese Customary Law,
Constitutional Court, Inheritance.
363
INTRODUCTION
Heirs are one of the elements in inheritance because
without heirs, inheritance cannot be carried out.
Determination of who can become heirs is determined by
the nature of the inheritance system that applies in a group
of customary law communities. Determining the nature of
the inheritance system can be seen from the form of kinship
adopted by the customary law community because the
inheritance system is strongly influenced by this form of
kinship. The Bali Customary Law Community is one of the
Customary Law communities whose existence is still
recognized in Indonesia. Using Balinese Customary Law as
customary law that applies within the group, in terms of
inheritance also use Balinese Customary Law.
Inheritance in the Balinese Customary Law Society adheres
to a patrilineal kinship system so that the inheritance
system that applies in the Balinese Customary Law Society
is a patrilineal system. The inheritance of this patrilineal
system is based on the continuation of the lineage from the
male side, so that only sons can become heirs. The status of
a child also determines the legal position in the family. A
child is born into the world through a long process, starting
from a biological meeting between a man's seed and a
woman's egg until the pregnancy process that a woman
must go through before the baby is born into the world. The
series or stages of the process will then determine the status
and legal position of the child born in the family. According
to the legal point of view, birth events can be classified into
two, namely 1). If the birth takes place in a legally valid
marriage bond, both according to religious law and state
law, then when the child is born, the status of the child will
be legitimate; 2). If the birth occurs outside of wedlock,
when the child is born, the status of an illegitimate child or
child outside of marriage will be born (Muhammad, 2006).
364
The legal position of a legitimate child in the family

certainly doesn't need to be doubted because it is certain
that the legitimate child is the biological child of both
parents and has a legal relationship with both parents.
Legitimate children will get their rights as children and of
course who will be the successor of the lineage in their
family. Another case with illegitimate children or children
out of wedlock. The status of a child out of wedlock only
has a limited legal relationship with his mother. This is
based on Article 43 paragraph (1) of Law No. 1 of 1974
concerning Marriage which stipulates that civil relations
owned by an illegitimate child are limited to the mother
and the mother's family. Thus, the substance of Article 43
can be interpreted as an act that negates the rights of
children towards the man who is their biological father. So
a child out of wedlock does not have a legal relationship
with his biological father but can still have a biological
relationship with his biological father. In relation to
children out of wedlock, Balinese customary law also
recognizes the status of children who are similar which are
further distinguished into two types, namely 1). a bebinjat
child is a child out of wedlock whose biological father is
completely unknown; 2). Anak Astra are children out of
wedlock whose biological father is known (Pasek Pramana,
2014).
After the issuance of Constitutional Court Decision No.
46/PUU- VIII/2010 concerning the review of the Law on
Marriage against the 1945 Constitution of the Republic of
Indonesia, one of the important points in the decision is
regarding civil relations between illegitimate children and
their biological fathers. In the ruling, it emphasized that
Article 43 paragraph (1) of the Law on Marriage is contrary
to the Constitution and does not have binding legal force as
long as it is interpreted as eliminating civil relations with
365
men who can be proven to have blood relations as the

father. So according to the Constitutional Court Ruling, as
long as the child out of wedlock is proven to be the
biological child of the biological father, it will not eliminate
the civil relationship with the biological father or biological
father.
The decision of the Constitutional Court certainly has legal
consequences for the existence of Anak Astra in the
Balinese Customary Law community, especially after 2010
which of course can guarantee the rights of Anak Astra as
the biological children of their biological father. On the
other hand, based on Balinese customary law, in terms of
inheritance, Anak Astra only have a civil relationship with
their mother and are entitled to inherit in their mother's
family, even though it is known who their biological father
is.
Seeing this, it is certainly interesting to study in a juridical-
normative manner regarding the legal position of Anak
Astra in the inheritance of Balinese customary law and the
legal position of Anak Astra after the issuance of the
Constitutional Court Decision No. 46/PUU-VIII/2010.
METHODS
This research is a normative legal research, because it
involves synchronization between two legal systems,
namely written law and unwritten law (customary law) in
relation to the regulation of the position of illegitimate
children or Anak Astra. In this paper, what will be
examined focuses on the legal position of Anak Astra in
inheritance according to Balinese Customary Law and after
the Constitutional Court Decision No. 46/PUU-VIII/2010.
In accordance with the problems studied, the approach used

in this study is a statutory approach and a conceptual
366
approach. The legal materials used in this study are primary

legal materials consisting of several types of laws and
regulations and secondary legal materials, which include
legal books, scientific legal journals, opinions of scholars
and jurisprudence relevant to the problem. researched.

a. Anak Astra In Inheritance According to Balinese
Customary Law
According to Balinese customary law, only male
descendants and male family members and adopted sons
are entitled to inherit. The inheritance system based on
Balinese custom adheres to a patrilineal system which is
the opposite of the inheritance system (matrilineal). The
resolution of customary problems in Bali is based on the
rules of Balinese customary law or awig-awig (Suadnyana,
2019).
Regarding inheritance rights in the distribution of
inheritance, of course there are rules governing how to
distribute inheritance, so that it can be distributed fairly, so
that neither party feels disadvantaged in connection with
the distribution of inheritance. Article 42 jo. Article 43
paragraph (1) Law no. 1 of 1974 concerning Marriage
states: "A legitimate child is a child born in or as a result of
a legal marriage. A child born outside of marriage only has
a civil relationship with his mother and his mother's
family". Inheritance is part of a civil relationship between
heirs and heirs regulated in civil law. Because a child born
out of wedlock only has a civil relationship with the mother
and the mother's family, of course based on the provisions
of Article 42 jo. Article 43 paragraph (1) Law no. 1 of 1974
above, legally the child out of wedlock does not have a
civil relationship with the father and is not entitled to
become an heir to receive a share of the inheritance from
367
his father. If a child out of wedlock is acknowledged by the

father, then it is proven by Article 281 of the Criminal Code
confirming that "Recognition of a child out of wedlock can
be made with an authentic deed, if it has not been made in
the birth certificate or at the time of the marriage. Such
acknowledgment can also be made with a deed made made
by a Civil Registry Officer, and registered in the birth
register according to the day it was signed. This
acknowledgment must be included in the margins of the
birth certificate, if the certificate is available
(Murniti,2019).
The Balinese Customary Law Society adheres to the

kramusa inheritance system (Windia and Sudantra, 2006),
meaning that a person's relationship with his family is
focused on the father's line and does not take into account
the mother's line. In this system, the position of sons is far
more important than their female siblings, so only sons are
the heirs. The heirs in inheritance according to Balinese
Customary Law must be legitimate children, both
biological children born in legal marriage bonds and
adopted children legally adopted by husband and wife
according to national law and Balinese customary law.
Because the heirs are the successors of the lineage and
responsibilities inherited from their parents.
With regard to Anak Astra, according to Balinese

Customary Law, children born out of wedlock or born to a
woman who has not entered into a legal marriage with the
child's father means that the child is not entitled to be the
heir of his father. The illegitimate child only inherits from
the mother or relatives of the mother. In Balinese
Customary Law, a child born out of wedlock can only
inherit from his mother or his mother's family. However, if
368
later the mother after the child is born then enters into a
legal marriage with the child's biological father and the
child lives with the biological father, then the child can still
become the heir of the father. It is another case if the
mother then legally marries a man who is not the child's
biological father, then the legal relationship between the
illegitimate child and the mother is broken, meaning that
the child is no longer entitled to be the heir of the mother.
Because the civil relationship between the mother and the
Anak Astrais severed, the usual solution is that the Anak
Astra is adopted by his grandfather so that he has the
position of being the legitimate adopted child of his
mother's grandfather. (Murniti, 2019).
The existence of Anak Astra in the Balinese Customary

Law community is of great concern because their existence
is related to the existence of the Balinese Customary Law
itself. The relationship between the status of an Anak Astra
and the three existences of Balinese customary law is:
a. The birth of an Anak Astra so as not to disturb the
balance of relations between members of the
community in the same Balinese Customary Law
community group.
b. An Anak Astra at birth does not cause disputes and
problems with other indigenous community
groups.
c. On the social, religious and spiritual aspects, don't
let the birth of an Anak Astra cause fatigue or
resentment for the local customary area (Sri
Ratmini,2021).
An Anak Astra can also have rights in inheritance, namely

the right as an heir and receive an inheritance both in the
form of material and in the form of obligations and
369
responsibilities as the successor of the family. There are

several ways that are usually done so that Anak Astra have
legal status, including:
a. Marrying the mother with the father after the Anak
Astra is born;
b. If the biological father disappears, then the mother
can be married off to a keris so that the mother has
the status of sentana rajeg, generally done before
the child is born (during the mother's pregnancy).
After the mother is married to the keris and when
the child is born, a ceremony is made called the
ngutang buwu and the gets ceremony led by a
priest. (Sri Ratmini, 2021).
Even though an Anak Astra has been given legal status

through his mother's marriage, in inheritance according to
Balinese Customary Law it makes distinctions for Anak
Astra, including:
a. Anak Astra will only have kinship with their
mother's family, even though their father is known;
b. When the mother marries, either with her
biological father or with another man, Astra's
children will not have a kinship with their parents;
c. Anak Astra whose fathers know they are from the
Triwangsa caste, therefore Anak Astra cannot use
their father's family clan name;
d. Anak Astra do not have the right to inherit from
their father's family;
e. Anak Astra will have a different social status from
their siblings who were born in a legal marriage
from their parents.
f. There are limitations in acting which are called
Parid Memorandum and Mutual Contribution. This
means: Anak Astra must speak at the sor singgih
370
base level with their younger siblings and may not

say carelessly. As well as Anak Astra can marry
and sacrifice their younger siblings. Meanwhile,
his younger sibling may not marry and sacrifice his
older sibling.
g. Anak Astra do not have the right to use the family
shrine/merajan because it is considered that the
child does not have kawitan (ancestors). Where in
the series of ceremonies carried out for Anak Astra
it will be carried out in teben, or below, not like the
placement of ceremonial facilities in general which
are given to other families and relatives.
h. Distinguishing the way of addressing and
addressing parents and siblings. Anak Astra must
call their father Ratu Aji and their mother Jro.
While other siblings can call their parents mother
and father. Anak Astra must call their younger
brothers the title Ratu or based on the Triwangsa
Caste level attached to their father's family. The
existence of this difference can lead to gaps in
family relationships between children and their
parents.(Suarnegara, Suwitra, & Sukadana, 2021)
Several studies have shown that the status of children born

out of wedlock "Anak Astra" do not have a family
relationship with their biological father. According to the
results of the study, Anak Astra have no relation to their
father's lineage. The position of an Anak Astra cannot be
said to be the heir of his biological father. However, if the
Anak Astrais male, he will still be supported by his
biological father until he reaches adulthood and after
marriage he is given a yard as a place to live in the area
around the Traditional Village where his biological father
lives or is given a place to live with a family who is not
371
blood related but still has kinship close to his biological

father. What is experienced by an Anak Astra is inseparable
from the kinship system of the Balinese Customary Law
community which is Patrilineal in nature. In accordance
with Balinese customary inheritance law, inheritance rights
that are acquired through heredity can only be given to
biological children who are born from a legal marriage
relationship or for another purpose, namely a legal
marriage has taken place.
b. The Position of Anak Astra in the Balinese
Customary Law Community After the
Constitutional Court Decision No. No. 46/PUU-
VIII/2010
Before the enactment of Law Number 1 of 1974 concerning
Marriage, Article 280 of the Civil Code had been enacted
which stipulated that children born out of wedlock could
only be recognized by their biological father or mother. If
there is recognition of a child out of wedlock by a man or a
woman who is not his biological parent, then this act can be
punishable by Article 278 of the Criminal Code which
stipulates emphatically,
"Whoever recognizes a child as his own
according to the regulations of the Civil Code,
even though it is known that he is not the
father of the child, is threatened with making
a false confession of childhood with a
maximum imprisonment of 3 (three) years."
Recognition of children born out of wedlock according to

Article 280 of the Civil Code, if the biological father wants
to have a civil relationship so that the status and position of
the child out of wedlock can be equated with the status and
position of a legitimate child, then this must be done.
Looking at this article, the status of an Anak Astra is the
372
same as a legitimate child in marriage and has a legal

relationship with the biological father and has the right to
become an heir and receive an inheritance. After the
enactment of Law Number 1 of 1974 concerning Marriage,
Article 280 of the Civil Code is no longer enforced and
replaced by Article 43 paragraph 1 of the Marriage Law
which stipulates clearly that children out of wedlock only
have a civil relationship with the biological mother or the
biological mother's family. (Eka Rusmegayani,2023).
In 2010, the Constitutional Court issued a Constitutional

Court Decision based on a review of the Articles in the
Marriage Law. One of the points regulated in the decision
is regarding the position of children out of wedlock. In the
legal considerations of the Constitutional Court (MK)
Decision No.46/PUU- VIII/2010 concerning the Judicial
Review of the Marriage Law which states that… “it is
inappropriate and unfair when the law determines that a
child born from a pregnancy due to sexual relations outside
marriage only has a relationship with the woman who is the
mother. It is also not right and unfair if the law frees a man
who has sexual intercourse that causes the pregnancy and
birth of the child from his responsibility as a father and at
the same time the law negates the rights of the child against
the man as the father. The meaning of the Constitutional
Court's decision is to give equal rights to children born out
of wedlock with children born in legal marriages. This
means that it will cause problems because it legalizes
sexual relations outside of marriage and can even result in
the spread of free sex relations which are not much
different from animals (Witanto,2012).
In relation to the existence of children out of wedlock, the

provisions of Article 43 paragraph (1) of Law no. 1 of 1974
373
basically causes harm to children born out of wedlock

because it is very discriminatory towards the interests of
the child. The point is based on Article 43 paragraph (1) of
the Law on Marriage, for children born outside of legal
marriage, the child's relationship with his biological father
cannot be recognized. Therefore, there is no obligation
from the biological father to pay for the necessities of life
and fulfill other civil rights attached to the child. Without
having clarity on the father's status, children generally
often receive unfair treatment and negative views in
society. This description shows the difference between
children because it is based on the reason of their birth
status and can be categorized as a discriminatory act
(Witanto,2012).
Therefore, Through the Decision of the Constitutional

Court No. 46/PUU-VIII/2010, the provisions of Article 43
paragraph (1) of the Law on Marriage are considered
unconstitutional. In addition, with the consideration of
technological advances such as the existence of a
deoxyribo nucleic acid (DNA) test (Pasek Pramana, 2014),
it is possible to prove that a child is the child of a certain
man. Although the background of the Constitutional Court
Decision No. 46/PUU-VIII/2010 concerns problems arising
as a result of unregistered marriages, but if one examines
the description of the considerations of the Constitutional
Court, then in fact the intent of these considerations does
not only apply to children out of wedlock in the sense of
the result of an unregistered marriage, but also applies to
all children out of wedlock in general, including adulterous
children and incestuous children.
From all of the description above, the scope of intent and

purpose of the Constitutional Court Decision No. 46/PUU-
374
VIII/2010 is applicable to all children out of wedlock,

including the existence of Anak Astra in the Balinese
Customary Law community. Thus, it can be seen that the
position of Anak Astra in terms of the 2010 Constitutional
Court Decision, regardless of the validity of their parents'
marriage, as an illegitimate child, Anak Astra are obliged to
obtain fair legal protection and certainty regarding existing
status and rights. to him. Therefore, according to the
Constitutional Court Decision, an Anak Astra has the right
to have a civil relationship with his biological father and
his family as long as it can be proven based on science and
technology and/or other evidence that is legally valid.
CONCLUSION
The existence of Anak Astra is inseparable from the rights
and obligations of the children themselves. According to
Balinese customary law, Astra's children only get the right
to inherit from their mother. However, in practice this does
not fully apply, there are times when Anak Astra also
receive an inheritance given by their biological father as
biological children from their father. In the Balinese
Customary Law Society, apart from being entitled to
inheritance from their mother, an Anak Astra also has the
obligation to respect, help and also provide for his mother,
because he only has a civil relationship with his mother.
The position of Anak Astra in the Balinese Customary Law
community is currently reviewed from a juridical-
normative perspective based on the Decision of the
Constitutional Court No. 46/PUU-VIII/2010, Anak Astra
can have a civil relationship with their biological father and
family as long as it can be proven based on science and
technology and/or other legal evidence.
375
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Strategies to Increase Public

Awareness in Supporting the
Implementation of Regional
Regulation No 5 of 2011 on Waste
Management in Bali
I Nyoman Alit Putrawan
Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar
alitputrawan@uhnsugriwa.ac.id
ABSTRACT
The purpose of this paper is to outline a strategy for
community awareness to support the implementation of
the Bali Waste Management Regional Regulation No. 5 of
2011. The method used in this research is a literature
study. The research approach used in this study is a
qualitative approach. Qualitative research is research that
emphasizes quality or what is most important in the nature
of an object or thing. Waste management in Bali is
currently regulated by Regional Regulation Number 5 of
2011. In waste management, the principle of
responsibility, the principle of sustainability, the principle
of harmony and balance, the principle of profit, the
principle of justice, the principle of caring, the principle of
togetherness, the principle of safety and the principle
economic value is considered. To support the success of
local regulations in Bali, strategies are needed to increase
public awareness of waste management. One of them is
consultation with the responsible agency, the Environment
and Sanitation Service (DLHK). The DLHK advisory
team conveyed the importance of keeping the
environment clean and handling organic and inorganic
waste. In addition, each village must also have a waste
bank. Rosapankki is a collective dry waste processing
system that encourages active participation of the
community and stores, sorts and distributes the economic
value derived from waste savings.
378
Keywords: strategy, waste management, bali
INTRODUCTION
Garbage is something that is no longer used, cannot
be used anymore, is disliked and must be disposed of, so
of course waste must be managed as well as possible so
that negative things do not occur in life. Garbage is the
residue of human daily activities and/or natural processes
in solid form. B3 waste is waste that requires special
treatment because of its type, concentration and/or
amount. Garbage is leftover materials, either materials
that are no longer used, or materials that belong to the
main body, or what they want from an economic point of
view. From all the definitions above, the writer can
conclude that waste is all kinds of goods that no longer
have a sale or economic value, or are the result of waste
or residue as a result of human activities or activities. can
be solid or semi-solid. For waste that is disposed of
because it is no longer used, because it has no economic
value, waste is sometimes underestimated by the
community so that it is deliberately disposed of carelessly
or in the wrong place, that is, it is continuously left just
like that and not properly processed, ausing
environmental problems. Therefore, it is better if the
waste is processed properly and correctly through
Reduce, Reuse and Recycle (3R) so that it can restore its
economic value and can even be reused.
In everyday life, people certainly cannot be
separated from household waste. According to
Government Regulation Number 81 of 2012, household
waste is waste generated by daily household activities,
which does not include dirt and is hazardous. it is useless
Household waste is household waste originating from
commercial areas, industrial areas, special areas, social
facilities, public facilities and/or other facilities. To
overcome the waste problem so that the environment
remains clean, beautiful and healthy and not polluted by
waste, the Indonesian government is intensively
implementing waste management. Starting from
379
contacting the community to forming regulations so that

the community is active and aware of the importance of
household waste management. But unfortunately many
people close their eyes and are not moved by household
waste. However,
Garbage has become a major problem in Indonesia.
Garbage is a serious threat if waste is not managed
properly. In principle, everyone involved is responsible
for waste management, including the state, companies
and municipalities. The rules for waste management
already exist, but have all those in charge of waste
management implemented them correctly or not? Waste
management requires strengthening the skills of all levels
of society, including the younger generation, who are the
successors to future generations.
The problem of waste management seems to only
appear in big cities, so waste management in rural areas
is often neglected. There are still many rural communities
who do not understand well that waste management also
has negative environmental impacts. For example, many
people often throw garbage into the sea, which of course
can damage the marine ecosystem. The existence of this
problem requires legal advice regarding waste
management not only for urban communities but also for
rural communities.
Therefore, efforts are needed to maintain and
maintain the cleanliness of the environment as much as
possible. The waste problem affects various areas of
human life. especially in urban areas. Most of the city's
waste is disposed of in landfills (TPA). With the increase
in the number of villagers, this mass waste creates
various problems, ranging from health problems, air,
water and soil pollution to aesthetic problems. On the
other hand, not all discarded waste is easily lost. Its
destruction takes months, sometimes even decades.
Therefore, when the amount of waste produced by
the community is large and it takes a long time to destroy
it, a large area of land is needed for a TPA. Meanwhile,
not a few people throw garbage in random places such as
rivers, drainage canals, or swamps. As a result, debris
380
clogs the canals and causes flooding during the rainy

season. In addition, there are also those who process
waste by burning it. The issues raised are not that
important, because burning waste produces pollutant
substances or gases that are not only harmful to the
environment, but also directly to humans. Pollution from
burning waste can cause health problems, cancer (cancer)
and even death (Nurcahyo & Ernawati, 2019).
The island of Bali is one of the most famous islands
in Indonesia and abroad, the island of Bali is famous for
its natural and cultural beauty, many domestic and
foreign tourists have visited the island of Bali. Even
though the island of Bali is famous for its natural beauty,
it does not escape waste pollution, especially plastic
waste. Tourists and the public continue to ignore this
waste problem, which not only pollutes the tourist
attractions but also the Island of the Gods Conservation
Area.
The local government of Bali has implemented the
Bali Waste Management Effort, one of which is by
issuing Bali Regional Regulation Number 5 of 2011
concerning Waste Management. To support the
successful implementation of these regional regulations, a
strategy is needed to increase public awareness of waste
management. With this in mind, the researcher is
interested in adopting the name of the researcher.
“Strategies to Increase Public Awareness in Supporting
the Implementation of Regional Regulation No 5 of 2011
on Waste Management in Bali”
METHODS
The research method/approach used in this research is a
qualitative approach. Qualitative research is research that
emphasizes quality or what is most important about the
nature of an object or object (Sugiyono, 2017). The most
important thing from an object or service in the form of an
event/phenomenon/social phenomenon is the meaning that
underlies the event, which can be used as a valuable
lesson in the development of theoretical concepts. Don't
let your precious clothes disappear without leaving any
381
benefits. Qualitative research can be designed to advance

theory, practice, policy, social issues and action. In
addition to observation and question and answer
techniques, other data collection techniques were also
used, namely multiple document collection. Documents
are records of past events. Documents can be in the form
of writing, a person's monumental image or work. There
are three steps of qualitative data analysis, namely data
reduction, data display, and inference or verification.

Currently, most people still regard waste as useless
residue and have not utilized it as a resource that must be
utilized. Waste management still relies on an end-of-pipe
approach, ie. H. Garbage is collected, transported and
disposed of at the final TPA. In fact, the large amount of
landfill waste in landfills can release methane gas (CH4)
which can increase greenhouse gas emissions and
contribute to global warming.
The fact is that the garbage heap destroyed by
natural processes takes a long time and requires expensive
maintenance. It is time for the waste management
paradigm that is based on a definitive approach to be
abandoned and replaced with a new waste management
paradigm. The new paradigm sees waste as a resource
with economic value that can be utilized, for example as
energy, compost, fertilizer or industrial raw materials.
Waste management is carried out with a comprehensive
approach from upstream, before products that can become
waste, to downstream. H. Media is converted at the
production stage where it is used so that it becomes waste
which is then safely returned to the environment. Waste
management with this new paradigm is carried out by
reducing and processing waste. Waste reduction includes
containment,
Article 8 Law no. The Waste Management Section
2008 18 gives the task and authority to the Provincial
Government of Bali to participate in waste management in
its territory, either by formulating policies, making legal
products or implementing initiatives. This mandate
382
resulted in the government of the state of Bali being

obliged to provide community waste management
services, which usually begins with the establishment of
local waste management regulations. Basically regional
waste management is the authority and responsibility of
the district government and related district/city
governments, although functionally the government can
cooperate with third parties such as Pekraman village,
individuals, community groups and business units
(Rahmadani, 2020).
Therefore, District Governments and City
Governments are ordered to carry out improvements in
community welfare, public services, and regional
competitiveness in the administration of government
affairs in the field of waste management in accordance
with their respective authorities, namely: (a) Legal
certainty for the community to obtain good solid waste
services and environmentally friendly in various
regions/cities; (b) the order of implementation of interstate
and intercity waste management; (c) Clarity of duties,
authorities and responsibilities of state and provincial/city
governments in transnational waste management; d)
Clarity of rights and obligations between the state
government and third parties in waste management
between different districts/cities.
Waste management in Bali is currently regulated by
Regional Regulation Number 5 of 2011. Waste
management is based on the principles of responsibility,
the principles of sustainability, the principles of harmony
and balance, the principles of benefit, the principle of
justice, the principle of awareness, the principle of
integration, the principle of security and the principle of
economic value. waste management is to preserve
environmental and public health functions, turn waste into
resources and increase the use of raw materials. Provincial
waste management policies and strategies as referred to in
point 1 include waste reduction and processing policies,
waste reduction and processing programs, and targets for
reducing waste production and waste processing for a
certain period of time.
383
In this article, the governor's role is to raise and

enhance public awareness of environmentally sound waste
management, to conduct research and development of
waste reduction and disposal technologies, and to
implement waste reduction, treatment and recovery
activities. to promote, develop and develop. Provide
management infrastructure and facilities Promote and
facilitate the benefits of waste management Facilitate the
application of appropriate waste reduction and treatment
technologies Collaborate with district leaders/government
and community organizations and business stakeholders to
Develop a waste reduction and management plan
according to the plan.
On the other hand, the role of the Head of
State/Mayor is to ensure proper and environmentally
responsible waste management and authority. formulating
national and state waste management policies and
strategies, and implementing administrative/municipal
waste management in accordance with established norms.
and standards, to develop existing procedures and
standards, to direct the efficiency of the City/District's
waste management and control, to determine waste TPA
locations, to regularly monitor and evaluate waste
management performance, Establish and implement an
emergency waste management system. have authority.
Article 31 explains several prohibitions, such as
dumping waste in places other than those specified,
dumping part of the waste in the environment, burning
waste that does not meet the technical requirements for
waste management, handling waste in an open manner
(open landfill) and disposal. waste in the province. It also
emphasized that the sanction for violating Article 38 is
imprisonment for a maximum of 6 (six) months or a fine
of up to Rp. 50,00,000.00 (fifty million rupiah). In
addition to criminal threats, you can also be subject to
criminal penalties based on other laws and regulations.
To support the success of local regulations in
Bali, a strategy is needed to increase public awareness of
waste management. One of them is consultation with the
responsible agency, the Environment and Sanitation
384
Service (DLHK). The DLHK advisory team conveyed the

importance of keeping the environment clean and
handling organic and inorganic waste.
From the presentation of material on maintaining
cleanliness and processing organic and inorganic waste, it
can be seen that the city government can do this by
disposing of waste in its place by separating wet waste,
dry waste, toxic waste such as cigarette butts and trash.
that are not naturally treated or destroyed such as leftover
diapers or baby bandages. Waste processing is divided
into two, processing organic waste and inorganic waste.
Methods of processing organic and inorganic waste,
namely:
a. Organic waste such as food scraps, wood, leaves, egg
shells, dead plants, animal carcasses, human waste,
and others that come from nature can be processed
into compost, biogas, and animal feed.
b. Inorganic waste such as mineral drink bottles, iron,
glass or glass, plastic, cloth or clothes, used tires,
pens, cans, watches and others originating from
factory or industrial waste.
If you don't use a plastic bag to buy something or
go to the market, try to bring your own shopping bag or
basket, because this method can reduce the amount of
waste that people produce later. Waste management is an
activity that includes the collection, transportation,
processing, recycling or disposal of waste material. The 3-
R 3-R method stands for Reuse, Reduce and Recycle. The
point is:
a. Reuse means reusing trash that can still be used for
the same function or other functions. For example:
using the blank side of the paper to write, using an old
bottle as a pen holder, and using e-mail to send letters.
b. Reduce means reducing everything that causes waste.
Example: Buying products with packaging that can be
recycled, using products that can be refilled (refill) for
example stationery where the ink can be refilled,
using both sides of the paper for writing, and avoiding
buying items that generate large amounts of waste big
and unnecessary.
385
c. Recycle means reprocessing (recycling) waste into

useful goods or products. Examples: Choosing
products with recyclable and easily biodegradable
packaging, making art or handicrafts from waste,
processing organic waste into compost. Waste
processing through the 3-R above can be done by
anyone, anytime, anywhere, and free of charge. It
doesn't take much time to do it, processing waste
through the 3-R can generate very profitable material
benefits. By processing waste through 3-R, the author
can guarantee that the waste in the community can be
resolved according to our expectations (Mahyudin,
2014).
Avoidance and reduction method The next method is
the avoidance and reduction method. In fact, the waste in
this world in general and the waste in our schools
specifically cannot be eradicated or dealt with as a whole,
but can be avoided and reduced in the ways, methods or
steps we want to take. Now basically it all depends on
each of us how we want to treat this garbage. The most
important thing is that we have efforts to overcome them.
And one of the simplest ways is to avoid or reduce it.
In addition, each village should also provide a waste
bank. The Garbage Bank is a dry waste management
system that collectively encourages the community to
participate actively in it. This Garbage Bank system
accommodates, sorts and distributes economic value
waste from saving waste. This Garbage Bank activity is an
activity carried out by the community, from the
community and for the community itself which can
provide economic benefits for the community and the
most important thing is that the surrounding environment
is clean and healthy. The waste bank itself is one type of
place that implements the 3R system. The municipality
reduces the amount of waste and then collects something
else different types of waste are sorted and segregated
sorted by weight, type of waste, selling price, etc. Neat
trash can and the difference is then collected in a certain
time and amount which is then done through sale, reuse or
even through recycling processes to achieve economic
386
value or reuse. On Basically, junk banking is almost the

same as investing in general, that bank customers do not
deposit money, but as waste that they collect in their daily
activities, be it household waste or waste that is no longer
there needed
In his research (Asteria and Heruman, 2016), stated
that education to the public to increase awareness and
skills in managing household waste must be carried out on
an ongoing basis. Waste management with the principles
of reduce, reuse, recycle and replant (4R) is very
important in solving waste problems from the source. The
Garbage Bank based on the participation of women is a
social capital for community empowerment. Furthermore,
it was stated that the existence of the Pucuk Resik
Garbage Bank (BSPR) in Karangresik Tasikmalaya
village had provided great benefits for residents. The
immediate benefit is the reduction in the generation of
plastic waste in the community so that the environment
becomes clean, beautiful and healthy.
In his research (Wardani, et al., 2016) discusses the
socio-economic function of the existence of a Garbage
Bank on people's lives. Garbage Bank is an alternative in
the implementation of green development. By saving
waste, the community will get some money that can be
used to meet family needs. This is the economic impact of
the Garbage Bank. By selling waste through the Garbage
Bank we have contributed to protecting the environmental
ecosystem. The environment will be clean, healthy and
protected from pollution caused by garbage so that our
children and grandchildren will inherit nature that is still
healthy and beautiful. Another social impact is the
togetherness of fellow citizens in overcoming a problem.
Big problems will feel light if they are done together.
Proper and good waste management, especially on
the source side, will have a positive impact on society
(Khaira, et al., 2020). With good waste management will
reduce the pile of waste so as to create a clean and healthy
environment. The existence of a Garbage Bank in the
village is a solution to dealing with the waste problem.
There must be the same thinking between the waste bank
387
managers and the community. In order to maintain the

sustainability of the Garbage Bank, raising awareness and
strengthening good intentions for managers and for the
community is very necessary.
CONCLUSION
Currently, waste management in Bali has been
regulated in regional regulation No. 5 of 2011. Waste
management is carried out based on the principles of
responsibility, sustainability, harmony and balance,
benefits, fairness, awareness, togetherness, safety, security
and the principle of economic value. To support the
success of the Bali regional regulations that have been
made, it is necessary to have a strategy to increase public
awareness regarding waste management. One of them is
by holding counseling with related agencies, namely the
Environment and Sanitation Service (DLHK). The
extension team from DLHK explained the importance of
keeping the environment clean and how to process organic
and inorganic waste. In addition, each village should also
provide a waste bank. The researcher also provides
several recommendations, namely that it is better if the
community needs to increase awareness about health and
environmental sustainability, namely by processing
organic and inorganic waste into useful raw materials,
while the government is better if it facilitates this, and
infrastructure that can support the waste disposal process
must be carried out to protect the environment and future
writers should be able to explain in more detail about the
processing of organic and inorganic waste, both traditional
and modern.
REFERENCES
Asteria, Donna, & Heru Heruman. (2016). Bank
Sampah Sebagai Alternatif Strategi Pengelolaan
Sampah Berbasis Masyarakat Di Tasikmalaya.
Jurnal Manusia dan Lingkungan 23(1): 8.
Khaira, Mutiah, Uswah Hasanah, & Isra Hayati. (2020).
Peran Bank Sampah Dalam Meningkatkan
Pendapatan Ibu Rumah Tangga Di Desa Sait
Buttu Kec. Pematang Sidamanik. Jurnal
Pengabdian kepada Masyarakat 2(2): 187–95.
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Mahyudin, R. P. (2014). Strategi Pengelolaan Sampah

Berkelanjutan. EnviroScienteae 10. 33-40.
Nurcahyo, E & Ernawati. (2019). Peningkatan
Kesadaran Masyarakat Dalam Pengelolaan
Sampah Rumah Tangga di Desa Mabulugo,
Kabupaten Buton. Jurnal Pengabdian Masyarakat.
2 (2). 31-37.
Peraturan Daerah Provinsi Bali Nomor 5 Tahun 2011
Tentang Pengelolaan Sampah.
Puriana, R. H., et.all. (2021). Meningkatkan Kesadaran
Masyarakat Untuk Menjaga Kebersihan
Lingkungan Dengan Cara Membuang Sampah
Pada Tempatnya Dan Cara Pengelolahan
Sampah. Kanigara: Jurnal Pengabdian Kepada
Masyarakat. 1 (2). 173-178.
Rahmadani, F. A. (2020). Upaya Menumbuhkan
Kesadaran Masyarakat Dalam Menjaga
Kebersihan Lingkungan Melalui Pengelolaan
Bank Sampah. Jurnal Comm-Edu. 3 (3). 261-270.
Sugiyono. (2017). Metode Penelitian Kuantitatif,
Kualitatif, R & D. Bandung: CV. Alfabeta.
Svari, I. G & Sutama, I. W. (2022). Meningkatkan
Kesadaran Masyarakat dalam Mengelola Sampah
Rumah Tangga Melalui Lembaga Bank Sampah
Jaya Lestari Desa Pemogan. JURNAL
PENGABDI. 5 (1). 10-18.
http://jurnal.untan.ac.id/index.php/JPLP2KM
Wardani, Anisatul, Thriwaty Arsal, & Gunawan.
(2016). Fungsi Sosial Ekonomi Dalam
Pengelolaan Bank Sampah Di Desa Penundan,
Kecamatan Banyu Putih, Kabupaten Batang.
Solidarity: Journal of Education, Society and
Culture 5(2): 105–11.
389
Developing MSMEs to Support Tourism

(Case Study: MSMEs in Mengening Beach)
A.A Manik Pratiwi, S.E.,M.Si
Faculty of Tourism, Udayana University
Denpasar/ Indonesia
a.manikpratiwi@unud.ac.id
ABSTRACT
The Covid-19 pandemic caused many tourism workers to
lose their jobs. Tourism workers who have been laid off try
to open businesses despite limited capital and human
resources through the Micro, Small and Medium
Enterprises (MSMEs) sector. During the Covid – 19
pandemic, the Cemagi Village Government built a place of
business for villagers who previously worked in the
tourism sector. As a result of Covid 19, many villagers
working in the tourism sector were laid off. This study
aims to determine the supporting factors for developing
Micro, Small and Medium Enterprises (MSMEs) that
support tourism in Mengening Beach, Cemagi Village,
Badung Regency, Bali. .This study uses 25 MSME
respondents with a saturated sampling technique. Data will
be analyzed using quantitative descriptive analysis and
using factor analysis. Based on the results of calculations
using factor analysis, there are 12 variables grouped into 2
factors, namely the digitalization of MSME management
and motivational factors and legal protection for MSMEs
which are supporting factors for developing MSMEs that
support tourism
Keywords: UMKM, Supporting Factors, Factor Analysis.
390
INTRODUCTION
Background
Micro, Small and Medium Enterprises (MSMEs) have

proven to be able to survive when economic shocks occur.
The economic crisis in Indonesia that occurred due to the
monetary crisis that hit Indonesia since early July 1997
caused large companies to go bankrupt, but at that time
small and medium businesses were still able to survive.
The Covid-19 pandemic caused many tourism workers to
lose their jobs. Tourism workers who have been laid off try
to open businesses despite limited capital and human
resources through the Micro, Small and Medium
Enterprises (MSMEs) sector. During the Covid – 19
pandemic, the Cemagi Village Government built a place of
business for villagers who previously worked in the
tourism sector. As a result of Covid 19, many villagers
working in the tourism sector were laid off. The purpose of
this study is to examine and analyze the factors that are
supporting factors for developing Micro, Small and
Medium Enterprises (MSMEs) in the tourism and creative
economy sectors to support tourism on Mengening beach,
Cemagi Bali
Literature Review
Review of SMEs
1. Micro Business
Have business capital up to a maximum of IDR 1 billion,
excluding land and buildings for business premises. Have
annual sales results of up to a maximum of IDR 2 billion.
2. Small Business
391
Have business capital of more than IDR 1 – 5 billion, not

including land and buildings for business premises. Has
annual sales of IDR 2 – 15 billion.
3. Medium Enterprises
Have business capital of IDR 5 – 10 billion, not including
land and buildings for business premises. Has annual sales
of IDR 15 – 50 billion.
Tourism Business
The tourism business is a business that provides goods and
or services to meet the needs of tourists and organize
tourism (Sapta and Landra, 2018). The tourism industry
can be interpreted as a set of business fields that produce
various services and goods needed by tourists who travel.
Creative Economy
Creative economy as an economic concept that prioritizes
information and creativity by relying on ideas and stock of
knowledge from Human Resources (HR) in its economic
activities. Howkins (2001) mentions that a new economy
has emerged around the creative industries, which are
controlled by intellectual property laws such as patents,
copyrights, brands, royalties and designs.
Supporting Factors for MSME Recovery

To support the recovery of MSMEs, this can be done by
improving the performance of the MSMEs themselves.
Performance is a series of management activities that
provide an overview of the extent to which results have
been achieved in carrying out their duties and
responsibilities in public accountability in the form of
successes and deficiencies that have occurred (Ranto,
2007).
392
RESEARCH METHODS
The data analysis technique in this study was a quantitative

descriptive data analysis technique, namely data obtained
from the study population sample was analyzed according
to the statistical method used and then interpreted. The data
analysis technique used is Descriptive Quantitative and
Factor Analysis.
The first factor that ranks highest in the supporting factors

for developing MSMEs to support tourism is a combination
of the variables using technology, access to information,
professional human resources, knowledge of finance,
regular coaching, business plans, social networks,
marketing, and access. capital and able to explain the
variance (variance) of the observed variables by 74 percent.
The combination of these variables forms the first factor
which can be called the digitalization factor of MSME
management
The second factor in the supporting factors for developing

MSMEs to support tourism is a combination of the
variables of business legality, entrepreneurial ability, and
government support. This factor is able to explain the
diversity (variance) of the observed variables by 26
percent. The combination of these variables forms a second
factor which can be called the factor of motivation and
legal protection for the MSMEs themselves.
The Cemagi Village Government also always supports the

development of MSMEs that can support tourism. During
the Covid 19 pandemic, at that time villagers working in
393
the tourism sector, such as working in hotels, restaurants

and travel agents, were laid off.
During the Covid 19 pandemic, the Village Government
provided a place of business for workers who were laid off.
The Village Government built a trading place along the
road to Mengening beach for tourism workers who were
laid off.
The workers who were laid off took advantage of the
business premises built by the village government by
selling modern food and drinks that are liked by tourists.
During Covid 19, tourists visiting Bali were only domestic

tourists, because many countries prohibited their citizens
from traveling abroad. Mengening Beach is one of the
tourist attractions that many tourists visit to see the beauty
of the sunset. Mengening Beach is also visited by many
tourists because it is located close to other tourist areas,
namely Canggu and Munggu. Many domestic tourists who
visit post the beauty of Mengening beach and the attractive
atmosphere of places to eat and drink on social media such
as Instagram, Facebook and Tiktok. This became a free
promotion for Mengening beach through social media
which resulted in more and more tourists coming. Rows of
places to eat and drink on Mengening Beach become
Micro, Small and Medium Enterprises that support tourism
in Cemagi Village which is famous for its beach tourism.
CONCLUSION
The first factor which is a supporting factor for developing
variables using technology, access to information,
professional Human Resources, knowledge of finance,
regular coaching, business plans, social networks,
394
marketing, and access to capital which can be named

factors digitalization of MSME management.
The second factor in the supporting factors for developing

variables of business legality, entrepreneurial ability, and
government support which can be called motivational
factors and legal protection for the MSMEs themselves.
REFERENCES
Anggraeni, Nenny. Industri Kreatif. Jurnal ekonomi,

desember 2008, volume XIII No.3
Departemen Perdagangan Republik Indonesia,
Pengembangan Ekonomi Kreatif Indonesia
2025.www.deperindag.go.id
Howkins, John.2001. Creative Economy, How People
make Money from Ideas. Penguin
Peraturan Pemerintah Republik Indonesia No 7 Tahun
2021, Paasal 35-36 tentang UMKM
Ranto, Basuki. 2007. Analisis Hubungan Antara
Motivasi, pengetahuan kewirausahaan, dan
kemandirian usaha terhadap kinerja pengusaha
pada kawasan industri kecil di daerah pulogadung.
Jurnal Usahawan No.10 TH XXXVI Oktober 2007.
Sakur. (2011). Kajian faktor-faktor yang mendukung
pengembangan usaha mikro kecil dan menengah:
Studi kasus di Kota Surakarta. Spirit publik,vol. 7,
nomor 2: 85-110 ISSN. 1907- 0489 Oktober 2011.
Sapta, I Ketut Setia & Nengah Landra. (2018). Bisnis
Pariwisata. Bali: CV. Noah Aletheia.
Srimindarti, Ceacilia. 2006. Balanced Scorecard sebagai

Alternatif untuk Mengukur Kinerja. Jakarta: Adi
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Cipta
Sudiarta, I P., Kirya, I K., dan Cipta, I W. (2014). Analisis
Faktor – Faktor yang Mempengaruhi Kinerja Usaha
Mikro Kecil dan Menengah (UMKM) di
Kabupaten Bangli. e-Journal Bisma Universitas
Pendidikan Ganesha Jurusan Manajemen (Volume
2 Tahun 2014).
Susyanti, J. (2014). Model Pendampingan Bisnis
Ekonomi Kreatif Sektor Pariwisata Secara
Integratif. Seminar Riset Inovatif II, Tahun 2014
ISSN : 2339-1553, 656 - 662
UU Cipta Kerja No 11 Tahun 2020
396
A Sentiment analysis of TripAdvisor on

Bukit Lawang Ecotourism Destination in
Sumatra – Indonesia
1
Safira Dini* & 2Nik Norma Nik Hasan
School of Communication, Universiti Sains Malaysia1,2
safiradini@ymail.com; niknorma@usm.my
Corresponding Author*
Abstract
This study discusses the responses of international

and national tourists regarding the Bukit Lawang as an
ecotourism destination. In specific, this study analyses the
sentiment made by the tourists and examines the most
discussed topics written by the tourist on TripAdvisor. This
study is using the machine learning algorithm through
textual data mining. TripAdvisor has been chosen as the
source of the raw data for this research. Scope of the study
is the online reviews written by international and national
tourists about Bukit Lawang from September 2016 and
October 2019. Both reviews made in Bahasa Indonesia and
English is analysed. The data collected is analysed by the
unsupervised learning method which is clustering Simple
K-means using the Waikota Environmental for Knowledge
Analysis (WEKA) software. The findings of this study
indicate that both international and national tourist
discusses various topics. However, eight topics were
categorized as similar: ecolodge, green, bungalow, Bukit,
hill, hotel, jungle, and breakfast. While for the sentiment
word, the result shows that there are differences. For the
international tourist’s written online review, the sentiment
397
word that most shows up is amazing, best, great, lovely,

nice, and good. On the other hand, the result only found
two sentiment words on behalf of Indonesian tourists, such
as Bersih (clean) and Indah (beautiful).
Keywords: text mining, sentiment analysis, tripadvisor,

Bukit Lawang, Indonesia
Introduction
Indonesia is known for its breathtaking natural

appeal, fascinating culture, and traditional communities,
making the country one of the world's best ecotourism
destinations. The country has more than 17,000 islands that
stretch along the 6400km from west to east, while from
north to south, it stretches about 3,000km. This substantial
natural area suggests the high diversities in flora and fauna,
which simultaneously makes the country the second-largest
biodiversity after Brazil. Hence, ecotourism has always
been the choice for tourists to visit the country.
Ecotourism, too, has become one of the potential industries
that contribute to social development and also Indonesia’s
National Gross Domestic (GPD) level (Butarbutar &
Soemarno, 2013).
According to the United Nations World Tourism
Organization (Department of Economic and Social Affairs,
2013), ecotourism defines as ‘activities that create
significant opportunities for the conservation, protection
and sustainable use of biodiversity and of natural areas by
encouraging local and indigenous communities in host
countries and tourists alike to preserve and respect the
natural and cultural heritage.’ Development of ecotourism
in Indonesia was mostly driven by non-governmental
organizations (NGOs), community services, and
398
environmentalists since the early 1990s to preserve the

environment for economic development and empowerment
of local communities in a sustainable way (Nurinsiyah et
al., 2015). Finally, in 1996 the Ecotourism Society of
Indonesia (IES) was established basically to assist the
government in encouraging and promoting the practice of
ecotourism to all stakeholders (Butarbutar & Soemarno,
2013). This was the time when the concept of ecotourism
began to flourish in Indonesia.
One of the most famous ecotourism destinations in
Indonesia is Bukit Lawang. Bukit Lawang is located at the
Mount Leuser National Park in North Sumatera Province,
Indonesia, mostly visited by local tourists. Known as the
‘Hidden Paradise’ of Sumatra, Bukit Lawang is famous for
its iconic orang-utan and its beautiful nature. It is also a
home for thousands of diverse endangered flora and fauna,
which could not be found in any other country. Hence,
many tourism activities in Bukit Lawang are carefully
organized within the scope of ecotourism, which takes into
consideration the environment, socio-economy, and culture
protection (Butarbutar & Soemarno, 2013)
There are numbers of research that have been done
on Bukit Lawang ecotourism destination; however, there is
almost none on tourists’ views on the site, especially based
on online reviews. Previous research includes on its
management (Ginting & Danu Priatna, 2019), impact on
human activities to the ecosystems, challenges in
promoting ecotourism destinations (Butarbutar &
Soemarno, 2013), and motivations of tourists to visit the
ecotourism site (Frima, 2018) (Hetty, 2019). Research
done by Ginting and Priatna (2019) on architecture tourism
at Bukit Lawang found a lack of accommodation
comfortability provided for visitors. On top of that, they
also found that the level of hygienic is far beyond
399
acceptable. Both researchers strongly believe that Bukit

Lawang management should strive for comfortability and
safe accommodation to increase tourists' number. They
also suggested that tourists' satisfaction should be assessed
to improve ecotourism services further; however, this is not
in the scope of their study.
Ecotourism activities provided at Bukit Lawang,
too, could influence tourists' motivations to visit the site.
Research is done by Hetty (2019) on ecotourism activities
in Bukit Lawang revealed that trekking and tubing
activities have not managed to attract tourists because the
providers failed to provide better trekking and tubing
facilities for them. Pranoto (2017) in Hetty, (2019) gave an
example of an incident where a massive mudslide
happened in Bukit Lawang, but it had not been attended
promptly by the authority and tourism providers. As a
result, tourists' mobility within the vicinity became very
limited, and it affected other tourism activities. This
situation has reduced the number of tourists to Bukit
Lawang. It is also worth noting that there was a
tremendous decline in the number of tourists visiting Bukit
Lawang for more than 50 percent in 2003 as compared to
1995 (Dellatore, 2007).
Interestingly, another decline between 2015 and
2016 was shown in local tourists' patterns but not for
foreign visitors. In 2015, the number of local tourists
recorded as 47,138 as to 13,715 in 2016. While for foreign
tourists, it was recorded that about 3,495 visited Bukit
Lawang in 2015 compared to 4,885 in 2016 (Hetty, 2019).
However, the reasons for these patterns are unknown.
Hence, it is a need to conduct research on tourists’
sentiment on this ecotourism site.
The online communities most trust reviews,
comments, suggestions, directions, and shared experiences
400
made through social media compared to what is given by

the tourism site operators or host countries to the audience
via their websites or social media accounts. Online reviews
in social media like TripAdvisor contain various
sentimental comments such as positives, negatives, and
neutral comments. Those comments are important to
analyze regarding how public opinion on behalf of any
tourism destination includes ecotourism. As it mentioned
by Yu et al., (2017), that tourist experience about
ecotourism destination can be seen through their comments
and reviews and it is essential to know so, then it can help
ecotourism providers to improve themselves. Tourist's
reviews reflect on their satisfaction during their stay in an
ecotourism destination.
For example, a study done by Miguéns et al.,
(2008) found that TripAdvisor has a profound impact on
destination image building. Hence, research done by Yu et
al., (2017), tourists’ satisfaction can also be seen through
written online comments and reviews. TripAdvisor is an
open online community where businesses such as
restaurants, accommodations, tourism destinations, and
things to do are listed and reviewed by millions of potential
customers world (Nicoli & Papadopoulou, 2017). This
scenario suggests that TripAdvisor's reviews can positively
stimulate tourists' motivations to visit tourism destinations
and also able to shows the satisfaction level that field by
the tourist.
Problem Statement
Online travel review sites could inform decisions
for ecotourism. Tourists' opinions and experiences in the
places they visited are essential information for other
tourists and tourism producers in many ways. These sites
have become a new platform of reference by tourists to
401
research their places of interest and allow users or tourists

to express their feelings about choosing specific tourist
destinations. It is regarded as a powerful tool to influence
another tourist because the reviews are more trusted,
reliable, and it is written based on personal experiences
(Yoo, Sigala, & Gretzel, 2016). Yoo et al. (2016) research
findings revealed that online travel reviews are powerful to
influence other tourists in deciding for their next trip.
Disucssing about online reviews is related to the theory of
Electronic Word of Mouth (eWOM).
TripAdvisor is currently an influential reference for
online communities worldwide to get information about
services provided globally, including ecotourism
destinations. It has a significant bearing upon customer
behaviors on tourism, and it is part of marketing for the
tourism providers. Thousands of reviews made by
TripAdvisor’s users have trusted information by social
media communities (Miguens, Baggio, & Costa, 2008).
In the context of ecotourism, it is found that trust is
the essential ingredient for ecotourists to make decisions on
their travel destinations (Miguens, Baggio, & Costa, 2008),
which makes it essential for this research to be conducted.
Besides, successful marketing for any ecotourism
destinations can be done by designing strategies to interact
and engage tourists through social networking (Bindu,
2018). It enables tourists to interact and share their personal
opinions, feelings, and perceptions - that emerge from their
involvement in consuming a set of ecotourism services –
with others in the network who potentially become future
consumers of ecotourism services (Wheeler, 2009).
Reviews at TripAdvisor are based on visitors' personal
experiences, which creates a sense of personalization,
which is seen as the real deal and very much trusted
content more than the marketing materials aimed at the
402
travellers. Simultaneously, it creates destination

competitiveness; thus, knowing and understanding visitors'
feelings and experiences towards ecotourism destinations
could help the providers improve their services.
The ecotourism industry in Indonesia needs
immediate careful handling. There are some drawbacks
such as cleanliness, degradation of the environment, and
lack of infrastructures like public transportation and clean
water in Indonesia have made potential tourists go to other
neighbouring countries such as Malaysia and Thailand for
ecotourism experiences (Butarbutar & Soemarno, 2013). In
short, understanding tourists’ opinions, expectations, and
needs on destinations they visited are extremely important
for the betterment of ecotourism sites. Much traditional
feedback used is very individuals, either through email,
website feedback forms, or complaint about the front desk;
other stakeholders except for the ecotourism providers do
not benefit from it most potential tourists. Also, knowing
the tourist opinions via TripAdvisor will help ecotourism
producers explore tourist needs (Chong et al., 2013).
Chong et al. (2013) research on tourists' experiences,
motives, and preferences on wildlife tourism via
TripAdvisor also found that the reviews helped tourism
providers improve their services by employing
sustainability concepts. Another study by Lu and Svetlana
(2012) that analyzed and evaluated the performance of
numerous ecolodge located in Costa Rica ecotourism
destination based on satisfaction, dissatisfaction, and
complaining behavior of the tourists on TripAdvisor found
that the reviews have helped ecolodge management to
improve and maximize customer satisfaction through a
better utilization upon the limited resources (Lu &
Svetlana, 2012).
403
Although some research on tourists’ opinions on

ecotourism in Indonesia via online has been done in a few
aspects, a study on TripAdvisor is hardly found. Similarly,
in terms of methodology, sentiment analysis has yet to be
used in communication research, especially within
ecotourism, which this study will employ. This study
analyzes the written comments and reviews toward the
Bukit Lawang ecotourism destination on TripAdvisor.
Analyzing the written comments and reviews on
TripAdvisor, which was conducted by using sentiment
analysis, will help understand tourists' needs from different
sides, including accommodation, transportation, tourist
attractions, safety, cleanliness, and others. A wide range of
information might be hidden in the comments and reviews,
which will be extracted using sentiment analysis that is a
set of developing and dividing comments and reviews
based on their sentiment orientation, which it refers to
negative, positive, and neutral (Prameswari & Surjandari,
2017). This is especially important to explore further why
the number of foreign tourists increasing compared to local
ones by examining the two groups' sentiments towards their
experiences visited Bukit Lawang.
Based on above argument, this study aims to
explore the sentiment made of local and international
tourists on TripAdvisor about Bukit Lawang ecotourism
destination; and to explore generic topics made by both
local and international tourists on TripAdvisor about Bukit
Lawang ecotourism destination.
Theoretical Framework “Electronic Word-of-Mouth

(eWOM)”
The Word of Mouth (WOM) or the basic version of
eWOM define as a theory that discusses communication
activities concerning providing or sharing specific
404
information on products or services. WOM is a

communication theory that discusses communication
activities concerning providing or sharing specific
information on products or services (Bandyopadhyay,
2016). Shared information could influence other people and
could also be triggered by someone's decision-making
process. For example, when people want to buy a specific
product, they will find different information about that
product, including information that other people share. This
information may be in the form of comments or reviews on
the product and may be cited as one reason people are
buying the product. In 1955, Karts and Lazerfeld found this
theory by referring to a neighborhood phenomenon
(Lazarsfeld & Katz, 2006). How people in that residential
area can exchange certain information. Which impacts
other members who live in the same area. The separation of
information on a particular product between people living
in the same living area is trustworthy and beneficial to
another person (Lazarsfeld & Katz, 2006).
On the other hand, Electronic Word-of-mouth or
also called as eWOM and it became an extend version of
the traditional WOM. It has a basic concept of WOM. The
use of new media in this theory becomes one of the main
reasons why it mentions as the upgrade version of WOM.
WOM use a traditional medium yet eWOM use new media
such internet-based platform. Cited by a work that written
by Susilowati (2018), the definition of eWOM is a positive
or negative statement made by potential and actual
customers regarding products, services, companies and
willing to share to many people through the virtual
platform (Susilowati, 2018). Numbers of research been
done in analyzing consumer insight by using several
method such as textual analytic, sentiment analysis,
hashtag, and other various machine learning algorithms
405
(Susilowati, 2018, Verma & Yadav, 2021). Comment and

review that shared virtually will take more beneficial for
people globally. Meaning that various people with a
different background might be able to share their
experience with a specific product or service through
online-based platform (Taylor, Strutton, & Thompson ,
2013). Those reviews in the form of dissatisfaction, neutral,
and satisfaction (positive, neutral, and negative opinion)
toward a particular product. According to a research done
by Vermeer et al., (2019) dissatisfaction is a sentiment that
contain a rejection comments that made by consumer
regarding the products, services, or brands. Also contain a
complaint messages which is more toward a criticism
messages toward the customer’s purchased products
(Vermeer et al., 2019). Dissatisfaction messages or reviews
is believed wrote using a negative sentiment that
representing the rejection or complaint. The neutral form of
reviews refers to a message that accommodate question,
comments, or suggestion toward the products (Vermeer et
al., 2019). The satisfaction carries a message that discusses
acknowledgment and compliment. In general, satisfaction
review can be detected with the positive sentiment
(Vermeer et al., 2019).
In this research, the implementation of eWOM as
the theoretical foundation will help the researcher to
analyze the written online comment and reviews that made
by the international tourist and local tourist about Bukit
Lawang ecotourism. Through the lense of eWOM, findings
of this study are of beneficial to the tourist providers to
understand how tourists as the customer perceive their
products. eWOM via Tripadvisor gives more honest
reviews on Bukit Lawang that they could not make directly
to the tourism providers (Gonzalez , Gidumal , & Lopez
Valcarcel , 2016).
406
Understanding the local and international visitor’s

expectations in regards of Bukit Lawang Ecotourism
destination from their electronic word-of-mouth (eWOM)
is essential. The sentiment, text mining tools, will be
adopted to explore the written review on four categories,
such as accommodation, transportation, attraction, and
things to do. Text clustering also will be part of these study
which will allows seeing the most spoken categories in the
reviews.
Figure 1.1 Theoretical Framework
Methodology
In this research, a non-probability sampling that is

in the form of purposive sampling (Verinita & Indrianti,
2019) was used to gather data. The rationale is that the
sampling target is based on situated knowledge, which is
also associated with the final target that is only understood
by the writer (Barratt, Ferris, & Lenton, 2014). In this
research samples purposively selected based on the country
of origin which we can see in the online reviews’ writers'
407
detail. The language used in written online reviews. The

selected reviews range is within three years, 1st of
September 2016 to the 31st of October 2019. In more
specific, the criteria for the purposive sampling in this
research are:
• The local or Indonesian written online
reviews in Bahasa Indonesia.
• International tourist online reviews that are
written in English.
• The online reviews range is within three
years from the 1st of September 2016 to
the 31st of October 2019.
The unit analysis in this research is referred to the written
online reviews by local and international tourists regarding
the Bukit Lawang as an ecotourism destination in Sumatera
Island – Indonesia. The researcher observed and read the
written review on TripAdvisor that discusses Bukit Lawang
ecotourism from 1st September 2016 to 31st October 2019.
TripAdvisor has simple access to search for the information
needed in this research.
Data Analysis: A total of 763 international tourist
reviews and 80 local tourist reviews are taken from
TripAdvisor between September 2016 and October 2019.
Two datasets were obtained, each merging a set of online
reviews related to Bukit Lawang as the ecotourism
destination. The researcher implemented different data pre-
processing procedures for a proper evaluation to clean up
this data to achieve reliable results. This procedure
applicable for both local and international data set which is
written in Bahasa Indonesia and English. First, all two
different data set were manually copy-pasted from the
TripAdvisor interface into Microsoft Excel. Both Raw data
were placed differently, and it was saved in a text (Comma
408
Separated Values) format. This formation can make the

data applicable in any software interface.
Next, directly enter the pre-processing page in
WEKA application. In which in this page, the raw data will
be open and changed the form into ARFF. The raw data is
getting into a cleansing process during the pre-processing
process, where the researcher will be deleted all the
unnecessary attributes such as numbers, comma (,), point
(.). We can directly delete all the unnecessary attributes by
clicking on the small box next to the attributes. Then click
on the "remove" button at the bottom of the column. The
data cleansing is complete, and we proceed with the data
transformation. Then moving into the next step, the raw
data will be transformed into a different model to achieve
the proper data analysing. As for this research, the data will
be detected in the "numeric" form initially. To make the
data proper to proceed with the clustering, the "string" type
of word will be transformed by applied the "string to word
vector" this algorithm will cut the line of sentences into
words. There are several setting that needed to customized
on this pre-processing process (Zhou & Yan, 2019):
1. IDFTransform ( measure to show common/rare

across all reviews): True (active)
2. TFTransform ( numbers of times an item (
letter or words) in a review: True (active)
3. Lowercasetokens;True (active)
4. Stemmer (Removing stem of the words): True
(active)
5. Tokenizer (Breaking the sentences into a small
chunks of words):True (Active)
6. Normalizedoclength: True (Active)
409
The next step is to apply the "string to word

vector", this vector converts string datasets into a set of
numeric attributes representing word occurrence
information from the text contained in the strings.
Data Analysis: After the cleansing dataset is
finished. The Clustering is now applicable. At this stage,
the dataset is ready to get into the further process of simple
k-means clustering. There will be a setting on the filters
and attributes column to enhance a better and reliable
result.
Unsupervised learning technique (Clustering):
The unsupervised learning technique is known as an
approach that applies to study a large amount of complex
unlabelled data. One of the techniques under the
unsupervised learning algorithm is K-means. The purpose
of using this technique is to build clusters, categories, and
classes based on the dataset (Kassambara, 2017) In this
research, the written online reviews about the Bukit
Lawang ecotourism with the unidentified theme used to
explore similarity and dissimilarity theme on both
international and national tours. To find the result of it,
Simple K-means Clustering on WEKA interface
implemented (Pandey, 2015) (Sarasvananda et al., 2019).
Simple K-Means Algorithm is a technique to do
clustering on a large dataset. Also known as the simplest
and Unsupervised learning algorithm applicable to
determine the cluster. This approach is to define the Simple
K-means algorithm, the data object presented into different
K different clusters. There are two main phases concluded
in this algorithm, the first step is randomly to select K
centers which the K value is determined in advance. Then,
bring the data to the nearest center. The center in this
algorithm is identified by the mean value of the data in the
cluster (Patil et al., 2015). If all the data objects are
410
included in a cluster, then the first phase is done and a

premature clustering is accomplished. This process
repeatedly recalculating until the criterion function is
minimized (Shi et al., 2010). The distance between the
dataset is measured by using the Euclidian distance
measure (Patil et al., 2015).
In this research, the most discussed themes or
topics are hidden in the written online reviews by
international and national tourists. There are two datasets
contained in this research, the first one is the dataset based
on the international tourist online review, and the second
one is the dataset based on the local tourist. Both datasets
went through a clustering process by applies these steps:
1. Choose a value for K= the number of clusters to be

determined
2. Each of the K clusters randomly chooses an
arbitrary point from the dataset as the initial center.
3. For each instance:
a. calculate the Euclidean distance between the
instance and each of the cluster centers
b. assign the instance to the cluster center with
the smallest distance
4. For each cluster, calculate a new mean (centroid)
based on the instances now in the cluster
5. Repeat steps 3-4 with the new set of means until
there is no change in the centroids or have reached
a limit of iterations.
K-means minimizes the squared error for all elements

in all clusters. The K-Means algorithm works only on real-
valued data. Categorized attributes must have numerical
meaning or be binary in nature to be assigned 0 or 1.
411
Strongly disagree, disagree, neutral, agree, strongly agree is

an example that could be quantified (Pandey, 2015)
Figure 1.2 Euclidean Formula on WEKA SKM
The clustering of SKM in this research is using the

WEKA interface. However, the visualization will also be
supported by the use of Word-of-cloud in Atlast Ti. By
looking at the word-of-cloud, the researcher will get the
first impression of what words represented the theme and
sentiment used by visitors’ online reviews on TripAdvisor
regarding the Bukit Lawang ecotourism destination in
Sumatera – Indonesia (Afriansyah, 2018) (Susanne Friese,
2018). The use of Atlast.ti considered as a helpful tool to
provide a visualization of the SKM clustering.
Results
The result shows the dataset contains two different

online reviews regarding the ecotourism destination Bukit
Lawang. Those two data consist of the international tourist
perspective and the Indonesian tourist reviews in
TripAdvisor. Each data set proceeds with the same setting
and produced the same result. Regarding the analysis, the
mining using the simple clustering k-means is displayed
down below.
412
Result of the unsupervised learning technique (Clustering

Simple K-means Algorithm)
Figure 1.3 down below illustrates clustering by

implementing the Simple-K Means algorithm for
international and local tourist reviews. For the similarities
and differences among the online reviews written by both
Local and International tourists on behalf of Bukit Lawang,
the use of the Clustering technique suggested at this point
by proceeding with the Simple K-means Clustering
Algorithm.
Figure 1.3 Result Simple k-means clustering International

Review
413
Figure 1.4 International Visitor SKM Word of Cloud

Visualisation Atlas.Ti
Simple-K's comprehensive result means clustering

for international tourist review showed there are two
clusters: cluster 0 and cluster 1. This cluster is occurs as the
result of the K value during the calculation is Simple K-
means and also the number of cluster can be manually set
by the users (Naeem & Wumaier, 2018) . The cluster 0
consisted 267 (35%) instances while the cluster 1
414
constructed 502 (65%) instances. In total, there are 1010

attributes omitted. The number of iterations is five (5). The
initialization method starting points is k-means++.
415
Figure 1.5 Result Simple K-means Clustering Local

Tourist Review
Figure 1.6 National Visitor SKM Word of Cloud

Visualisation Atlas.Ti
The detailed result for the local tourist review

demonstrated that there are two clusters. The first one is
cluster 0, and this cluster includes 5 (5%) instances, while
cluster 1 consists of 87 (95) instances. This clustering
416
algorithm's settings are included, 92 instances, 1677

attributes, and the number of interactions is two (2).
The above table is the result from the Simple K-
Means clustering, the chosen sentiment word is referring
from the previous research than done various scholars. In
this research, numbers of sentiments word been discovered
pertaining to Bukit Lawang ecotourism destination as
below:
1. What kind of responses are made by tourists on

TripAdvisor about Bukit Lawang ecotourism
destination?
Words mined from Tripadvisor for international
tourists are: Good, Great, Nice,Amazing, Best,
Lovely, and Friendly. While for local tourists are:
Ramah (Friendly), Kebersihan (Cleanliness) and
Nyaman (Comfortness). However, not all the
words are positively expressed. Cleanliness is seen
as negative as they felt that accommodation at
Bukit Lawang urgently needs to be cleaner than
what is being offered now.
2. What are the general topics discussed by local
tourists and foreign on TripAdvisor about Bukit
Lawang ecotourism destination?
International tourists generally discussed several
topics regarding the ecotourism destination in
Bukit Lawang, such as Jungle, Hotel, Restaurant,
Food, and Monkeys. Similarly, local tourists
discussed on River, Monkeys, and Hotel.
3. Do the generic topics discussed by local tourists
differ or similar from foreign tourists on
TripAdvisor about Bukit Lawang ecotourism
destination?
417
International visitors talk more about the nature

landscape or the jungle. They also discussed more
on the facilitation such as Restaurant, Hotel, and
the Cuisine. While for the local visitors, they talk
more about the River and Hotel. Both group of
tourists discussed the same topic on Monkeys and
Accommodation (Hotel).
Conclusion
This research cites similar results found in other

countries in which jungle and river become one of the most
discussed themes by national and international visitors.
Cuisine or food is also mentioned in this research as one
the most discussed topics. Similar research, done by
Anishchenko Mariia (2016), found that food became one
pertinent reason tourists gave dynamic responses toward
the ecotourism object. In this research, cuisine or food
became the second most discussed TripAdvisor topic by
international tourists. This is because trying local cuisine is
the must not only because it is cheap but also most
convenient option for tourists to feel the local environment
of an ecotourism destination. Having close contact with the
local food will gain more insight into the importance value
of nature, culture, and biodiversity protection
(Anishchenko Mariia, 2016).
The next findings on most discussed patterns on

online reviews by international and local tourists is about
the hotel, hostels, or eco-lodge. The reviews on any
accommodation in ecotourism object is considered as the
most essential information for other tourists so that they
can make the right decisions. According to Anishchenko
Mariia (2016), accommodation is extremely important
418
element for tourists and online references made can help

them to choose most suitable and safe hotel, hostel or eco-
lodge for their stay.
Finally, national tourist reviews discussed more the
biodiversity that lived around the Bukit Lawang. As Bukit
Lawang knowns as the rehabilitation of Orangutan, local
visitors able to enjoy and have the possibility to have direct
interaction with monkeys or orang-utan. These activities
build a sense of adventure to the visitors. Besides, visitors
can also choose other activities such as trekking, tubing,
and leisure at the Bahorok River.
Based on the WoM framework, it shows word of

mouth is trusted and that past experiences of tourists could
influence other tourists visit the same spot. Good
experiences by visitors are used as useful review and
reference for others. This research found that good review
on Tripadvisor may not see as verbal promotion for Bukit
Lawang but still it is a trusted one, despite it is all written
in text. Tourists’ satisfaction written on Tripadvisor also
helping to boost Bukit Lawang image and reputation as a
good eco-tourism spot.
The result of sentiment words from the mining
process cited that the positive sentiment written from the
international visitor point of view refers to several words
such as Good, Nice, Amazing, Best, Lovely, and Friendly.
These sentiments are like previous research done by
Sukaris et al. (2020), which analyses the effect of tourists'
perceived value toward the eWOM activity. Positive words
that contain in comments will encourage other tourists to
visit the tourism destination. For local visitors, the positive
reviews include words such as Ramah (Friendly) and
Nyaman (Comfortness). Ramah or Friendly is referred to a
positive experience that a visitor had while interacting and
419
communicating with local people, other tourists, or the

environment. Comfortable refers to the feeling’s tourists
gained after they experiences ecotourism activities. As
Donna et all (2019) study stated that visitors will verify
tourist attraction in a nature tourism destination once they
satisfied with it and that is referred as comfortness.
Despite all positive reviews by local tourists, they

are dissatisfied with the Kebersihan (Cleanliness).
Cleanliness is a sentiment that most discussed by local
visitors especially on the accommodation at Bukit Lawang.
A place to stay such as a hotel, ecolodges often become one
the most highly rated rating on an online forum on
TripAdvisor (Dina, 2020).
Throughout the analysis, it can be concluded that a

similarity in most discussed topics about Bukit Lawang by
both International and National tourists. On the other side,
there are also differences in the tourist sentiment or
responses shown through online reviews. Overall, the
simple k-means algorithm implementation of the clustering
method performed well to expose the clustering technique.
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Metaphor in The Transcendental

Communication between Durga Devi and
King Kamsa
Ni Ketut Dewi Yulianti, I Gst. Ayu P. Jesika Sita Devi N.
Indonesia Institute of The Arts (ISI) Denpasar, Udayana
University
dewiyulianti@isi-dps.ac.id
Abstract
Metaphor is used not only in the literary works, but it is
also used in the daily conversation. Besides, metaphor is
also used in the religious text. Srimad Bhagavatam, one of
the religious texts also contains a transcendental
communication between Durga Devi and King Kamsa.
This paper discusses metaphor in a wider sense, metaphors
are all figures of speech that achieve their effects through
comparison, association, and resemblance of meaning.
The aims of this study are (1) to identify the types of
metaphor used in the communication between Durga Devi
and King Kamsa and (2) to determine the moral value of
the communication between them. The qualitative data are
collected from the Srimad Bhagavatam through reading the
text many times and note taking techniques, analyzed
based on metaphor and communication theories. This
study shows that there are some metaphors found with the
moral values in the communication.
This study can be useful for linguistic researchers, the
character education activists, teachers, and everyone who
needs communication skill and character education . The
results of this study can be a model of how to improve
communication skill and character.
Keywords: Metaphor, transcendental communication,
Durga Devi, King Kamsa, Srimad Bahagavatam
427
INTRODUCTION
Not only words or expressions used in literary works, such
as a novel, poem, and short story very often have
metaphorical meanings, but also a conversation in a daily
life. A metaphor is a common figure of speech found in
many languages. Metaphor is not only used in literary
works and daily conversation, but it is also used in
religious text like Srimad Bhagavatam (Yulianti, Pastika,
Artawa, & Yadnya, 2017), (Ni Ketut, 2021).
Metaphor came from the old French metaphore, Latin
metaphora, Greek metaphora meaning ‗carrying over‘,
‗transfer‘ (―Definition of METAPHOR,‖ 2023). In the
wider sense, metaphors are all figures of speech that
achieve their effects through comparison, association, and
resemblance of meaning. Whereas in a more specific sense,
a metaphor is a figure of speech which concisely compares
two things by saying that one is the other, rather than one is
like the other. Metaphor in a specific sense is almost the
same as that of concept of metaphor proposed (Larson,
1997). She states that metaphors are grammatical forms
which represent two propositions in one semantic structure.
In a specific sense, metaphors do not have the word ‗like‘
or ‗as‘ as in the case of similes, but they are also
comparisons that can often be rewritten as similes.
A definition about interpersonal communication can be
explained as the exchange of information between two or
more people. In exchanging information in life, the most
valuable communication is with God. God is the real
source of pleasure. (Gilkerson, 2016) (Gufran &
Amrillah, 2022).
Transcendental communication is a part of ritual
communication. This form of communication is the least
discussed in the discipline of communication. The results
show that the meaning of pilgrimage as a medium for
428
transcendental communication is built on three things,

namely, communicative situations, communicative events,
and communicative acts, all of which can be observed from
the attitudes of the pilgrims. Communication is the
simultaneous experience of self and other. Communication
is the experience of transcending one's (current) self,
overcoming one's (current) self, to become more than what
one was through connection with another (Shepherd, 2006)
(Jamil, Briandana, Hannan, & Sofian, 2022), (Arens,
2011).
religious language,
particularly language that purports to refer to a world-
transcendent God, literally
describes the way things are, and that the words used have
the same literal meaning
as they do when applied to things that are ―of this
world.‖
religious language,
particularly language that purports to refer to a world-
transcendent God, literally
describes the way things are, and that the words used have
the same literal meaning
as they do when applied to things that are ―of this
world.‖
Realizing that the world in this age of kali is facing various
classical problems such as corruption, drugs, fights, etc are
which shows that the world is experiencing a moral
decline and that one of the prevention actions that can be
undertaken is with learning transcendental communication
in order to have character building.
Based on the above explanation, there are two main topics
discussed in this paper, namely (1) the types of metaphor
used in the communication between Durga Devi and King
429
Kamsa and (2) the moral value of the communication

between them.
METHODS
The focus of this study is metaphor studies. Metaphor is
part of stylistics. Stylistics has been applied in nonfiction
texts such as advertisements, academic writings, and news.
(Verdonk, 2002) explains that stylistics is the science of
language style. The term style has actually been used in
everyday life.
In analysing the tuning of speech (stylistics) in a
discourse/text, linguistic rules will be studied at the same
time (Ratna, 2009).
The qualitative data used in the study were collected from
Srimad Bhagavatam Canto 10, Chapter 4 entitled ―The
Atrocities of Kamsa‖ and published in Los Angeles by The
Bhaktivedanta Book Trust (―Srimad Bhagavatam: Canto 10
- Chapter 4,‖ n.d.) The data are in the form of sentences
containing metaphor. The data were collected using the
technique of content analysis, which was applied to collect
the data in the form of sentences. After the data in the form
of the sentences with a metaphor were collected, their
structures were analysed to determine the moral value of
the communication. The analysis is presented informally
using words, sentences and paragraphs, meaning that the
result of the data analysis is descriptively narrated to
feature the study as a qualitative one.

As mentioned previously that Srimad Bhagavatam is a
religious text. It uses religious language which contains
metaphor. Religious language is a language that purports to
refers to world-transcendent God (Harrison, 2007).
Before discussing the metaphors in the transcendental
communication between Durga Devi and King Kamsa,
430
understanding the story becomes essential. The story is as

follows.
Before analyzing the metaphor in the transcendental
communication between Durga Devi and King Kamsa,
describing the synopsis becomes essential. The Atrocities
of Kamsa describes how Kamsa, following the advice of
his demoniac friends, considered the persecution of small
children to be very diplomatic.
After Vasudeva bound himself with iron shackles as
before, the doors of the prison house closed by the
influence of Yogamāyā, who then began crying as a
newborn child, This crying awakened the doorkeepers, who
immediately informed Kamsa that a child had been born
to Devaki. Upon hearing this news, Kamsa appeared with
great force in the maternity room, and in spite of Devaki‘s
pleas that the child be saved, the demon forcibly snatched
the child from Devaki‘s hands and dashed the child against
a rock. Unfortunately for Kamsa, however, the newborn
child slipped away from his hands, rose above his head and
appeared as the eight-armed form of Durga then
told Kamsa, that the enemy he contemplates has taken birth
somewhere else. Therefore his plan to persecute all the
babies will prove futile.
According to the prophecy, the eighth child
of Devaki would kill Kamsa, and therefore
when Kamsa saw that the eighth child was a female and
heard that his so-called enemy had taken birth elsewhere,
he was struck with wonder. He decided to
release Devaki and Vasudeva, and he admitted before them
the wrongness of his atrocities. Falling at the feet
of Devaki and Vasudeva, he begged their pardon and tried
to convince them that because the events that had taken
place were destined to happen, they should not be unhappy
for his having killed so many of their
431
children. Devaki and Vasudeva, being naturally very pious,

immediately excused Kamsa for his atrocities, and Kamsa,
after seeing that his sister and brother-in-law were happy,
returned to his home.
After the night passed, however, Kamsa called for his
ministers and informed them of all that had happened. The
ministers, who were all demons, advised Kamsa that
because his enemy had already taken birth somewhere else,
all the children born within the past ten days in the villages
within Kamsa‘s kingdom should be killed. Although the
demigods always feared Kamsa, they should not be treated
leniently; since they were enemies, Kamsa should try his
best to uproot their existence. The demoniac ministers
further advised that Kamsa and the demons continue their
enmity toward Viṣṇu because Viṣṇu is the original person
among all the demigods. The brāhmaṇas, the cows,
the Vedas, austerity, truthfulness, control of the senses and
mind, faithfulness and mercy are among the different parts
of the body of Viṣṇu, who is the origin of all the demigods,
including Lord Brahmā and Lord Śiva. Therefore, the
ministers advised, the demigods, the saintly persons, the
cows and the brāhmaṇas should be systematically
persecuted. Strongly advised in this way by his friends, the
demoniac ministers, Kamsa approved of their instructions
and considered it beneficial to be envious of
the brāhmaṇas. Following Kamsa‘s orders, therefore, the
demons began committing their atrocities all over
Vrajabhūmi.
The Types of Metaphor Used in The Transcendental

Communication between Durga Devi and King Kamsa
Metaphors Used in The Transcendental Communication

between Durga Devi and King Kamsa are as follows.
432
1, Hyperbole
Hyperbole is a way of speaking or writing that makes
someone or something sounds much bigger, smaller, worse,
better, more unusual, etc., than they are (―Hyperbole,‖
2023).
Example:
Kamsa immediately got up from bed, thinking, ―Here
is Kāla, the supreme time factor, which has taken birth to
kill me!‖ Thus overwhelmed, Kamsa, his hair scattered on
his head, at once approached the place where the child had
been born.
The sentence ―his hair scattered on his head” is

hyperbolically used to describe how angry Kamsa when he
knows Devaki has born a son who will kill him.
2. Simile
Simile is a figure of speech involving the comparison
of one thing with another thing of a different kind, used to
make a description more emphatic or vivid (Dr, 2009).
Example:
• My dear brother, by the influence of destiny you

have already killed many babies, each of them as
bright and beautiful as fire. But kindly spare this
daughter. Give her to me as your gift.
A comparison of many babies with fire is a simile. The

babies are compared with fire and they are supposed to
have the same character which is bright and beautiful. The
use of this simile is to make the sentence more emphatic or
vivid, and beautiful.
433
• Alas, my sister! Alas, my brother-in-law! I am

indeed so sinful that exactly like a man-eater
[Rākṣasa] who eats his own child, I have killed so
many sons born of you.
This sentence uttered by Kamsa is a comparison of himself
with a man-eater (Raksasa) to produce powerful feelings or
strong, clear images in the mind that what Kamsa has done
by killing so many babies is an impious activity.
3. Litotes
Litotes is understatement in which an affirmative is
expressed by the negative of the contrary (Dr, 2009)
Example:
My lord, my brother, I am very poor, being bereft of
all my children, but still I am your younger sister, and
therefore it would be worthy of you to give me this last
child as a gift.
The use of the sentence ―I am very poor‖ by Devaki is

meant to attract Kamsa‘s compassion. Litotes is an
affirmative, expressed by the negative of the contrary.
Devaki is not very poor. Even though Kamsa has killed her
babies but Devaki is a divine soul who has born Lord
Krisna.
4. Sarcasm
Sarcasm is the use of irony to mock or convey contempt
(Dr, 2009)
Example:
O Kamsa, you fool, what will be the use of killing me?

The Supreme Personality of Godhead, who has been your
enemy from the very beginning and who will certainly kill
434
you, has already taken His birth somewhere else.

Therefore, do not unnecessarily kill other children.
The expression ―O Kamsa, you fool‖ is sarcastically

addressed to Kamsa in order to take him back from his
wrong path. The use of sarcasm in the transcendental
communication between Durga Devi and King Kamsa is
the best way of advising Kamsa about his mistake. Finally,
Kamsa realizes his mistake and asks forgiveness from
Devaki and Vasudeva.
5. Cynicism
Cynicism is Cynicism is a style of language that directly or

indirectly ridicules with certain expressions (―Cynicism
Definition & Meaning - Merriam-Webster,‖ n.d.).
Example:
Devaki helplessly, piteously appealed to Kamsa:
My dear brother, all good fortune unto you. Don‘t kill
this girl. She will be your daughter-in-law. Indeed, it is
unworthy of you to kill a woman.
The expression it is unworthy of you to kill a woman is

cynically used to remind Kamsa that being a king he should
not kill a baby.
The Moral Value of The Communication between

Durga Devi and King Kamsa
The moral value of the transcendental communication
between Durga Devi and King Kamsa is that every soul can
make a mistake in life. By the control of the three mode of
nature, every soul tends to make mistake in this material
world because they always want to enjoy something (cf.
435
Yulianti, Ardini, & Darmayuda, 2023). Since every soul is

part and parcel of God, they have the same character with
God but in different quality. Therefore, every soul needs
advice when they are in a wrong path. To err is human, to
forgive divine. Every soul can make mistake and it is a
wise step to accept advice in order to get improvement in
life. Kamsa realises his mistake by accepting the words
from Durga Devi.
CONCLUSION
There are five types of metaphor in a wider sense found
in the transcendental communication between Durga Devi
and King Kamsa, namely hyperbole, simile, litotes,
sarcasm, and cynicism.
The moral value of the transcendental communication
between Durga Devi and King Kamsa is that every soul
needs advice when they are in a wrong path. To err is
human, to forgive divine. Every soul can make mistake and
it is a wise step to accept advice in order to get
improvement in life.
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439
Artificial Intelligence utilization for Travel

Industry Consumers
Luh Gede Surya Kartika

Hindu State University I Gusti Bagus Sugriwa Denpasar
Suryakartika@uhnsugriwa.ac.id
ABSTRACT - Changes in many disciplines have been

brought about by the COVID-19 pandemic. Technology is
being used more and more extensively across practically all
industrial sectors and has begun to take advantage of
Artificial intelligence. This article is a literature study
regarding the implementation of AI in technology used by
tourists in the travel industry. The result indicated that
Artificial intelligence has several applications in the travel
and tourist sector, including improving customer service
and corporate operations. It is particularly useful for giving
travelers information, supporting their decision-making,
and making other digital activities more convenient. Those
in the travel sector involve artificial intelligence to acquire
a competitive edge. Natural Language Processing (NLP)
tools like chatbots, online customer care, and simultaneous
translation are used as a technique of integrating Artificial
Intelligence for customer service. Aside from NLP, AI also
plays a role in more complex technologies like voice
assistants, robots, trip planners, tracking, and prediction
systems. AI is created using a variety of data types, which
might come from many sources. This information can take
the shape of text comments, trip stories, customer reviews,
news, messages, or voice recordings. This information may
originate from a variety of places, including social media,
travel blogs, discussion, and more. The constraints of AI
development, however, depend on how well we offer
440
complete data, train the data, and then select or create the
appropriate algorithm.
INTRODUCTION
Artificial intelligence (AI) is a term that is difficult to
define precisely, but in reality, it refers to a branch of
computer science that is concerned with the development
of machines that are capable of performing a variety of
tasks that, under certain conditions, AI are capable of
replacing humans.
AI entails the creation of tools and knowledge that create
models of the complexity of human intelligence (Somantri
& Dairoh, 2019). The idea of artificial intelligence (AI)
technology is to increase automation so that jobs may be
completed with little to no human involvement. In the
travel sector, this advantage is then applied to every
operational area of their organization. With the help of AI
technology, the travel industry is evolving by providing
useful and interactive services that directly engage the role
of the client.
Developers are encouraged to construct services in a way
that allows users to quickly and easily customize them on
their own as a result of changes in the dynamics of
customers who are becoming more conversant with
technology.
Artificial intelligence has a significant impact on

consumers and their experience, especially from the
standpoint of the traveler. A total of 5216 linked documents
were obtained from the Web Science database when
Artificial Intelligence and
Consumption/Consumption/Consumer were used as subject
keywords (Tuo et al., 2021). Today's methods have a
441
significant impact on consumer demands, preferences,

decision-making, and experiences. These ways include
intelligent customer service, correct information push,
robotic sensing services, and others. Artificial intelligence
affects the customer experience in the dynamic commercial
environment.
Artificial intelligence can better address basic demands
while also offering customers individualized and
customized services. Artificial intelligence technology used
in the travel industry can successfully encourage customer
connection and enjoyment, boost customer purchasing
satisfaction and loyalty, improve consumer demands, and
increase consumption (Singgalen, 2022).
The aim of this article is to discover how AI can be used by
consumers in the travel industry. As well as how this
technology is useful and works behind the scenes.
Knowledge of the working system of this technology might
provide knowledge on how AI obtains its knowledge in
serving humans so that we can use AI more wisely.
METHODS
A literature study was the method of investigation used.
The literature study approach entails a number of tasks that
have to do with managing research materials, reading and
taking notes, and gathering data from libraries. Studying
the literature is a necessary activity for research,
particularly academic research whose primary goal is to
develop both theoretical and practical aspects. Each
researcher conducts literature reviews with the primary
goal of establishing a foothold or foundation to obtain and
develop a theoretical framework, frame of mind, and
identify provisional conjectures, also known as research
hypotheses. As a means for researchers to organize, group,
442
and use a range of literature in their specialty. Researchers

can gain a greater grasp of the issue under study by
performing a literature study. Before going into the field to
gather the required data, researchers first conduct a
literature review after deciding on the research topic and
formulating the problem.
literature studies Data collection Conceptualisation

• Examine problems, goal • Collect data from various • Determine and develop
setting source (journal, book, the concept to be built
report, etc) and researched
Analysis
conclusions and • Analyze the findings
recommendations
Figure 1. The methodology used in this literature study

Figure 1 demonstrates the different broad procedures we
used while doing literature reviews, including first
analyzing the issues and establishing goals, followed by
data collection from a variety of sources, including
journals, books, reports, etc. In addition, we construct a
conceptualization from the literature to establish and
develop the notion that will be investigated, analyze the
results, and draw conclusions.

According to this article, AI is being used in the travel
industry for both customer service and company
operations. However, this article only focuses on AI from
443
the technology side that can be used directly by customers.

The method of integrating AI for customer service is
through the use of Natural Language Processing (NLP)
tools like chatbots, online customer support, and
simultaneous translation. Aside from NLP, AI also
contributes to more sophisticated technologies like voice
assistants and robots, as well as recommender systems, trip
planners, tracking, and prediction systems. The following
can be used to explain each of these technologies:
Natural languange processing
Natural Language Processing (NLP) is an internal,
computer model of how people process language. a
computing environment where programs behave,
communicate, and handle language like people; it is
capable of processing text and speech as well as sharing
human behavioral characteristics. The rapid development
of new technology and social networks has had a
significant impact on the tourism sector. NLP is essential to
how we enjoy our vacations since it gives tourists useful
information and the tourism sector commercial
intelligence(Álvarez-Carmona et al., 2022). Text data is
used by artificial intelligence, more specifically natural
language processing (NLP), which is derived from a
number of digital sources.
Chatbots, also known as chatterbots, are the NLP
technology in tourism that is currently in demand
(Cheriyan et al., 2022). The tourist and hospitality
industries have seen a change in the last ten years because
to information and communication technology. The
increasingly sophisticated usage of chatbots is one of the
most recent developments that is defining new dynamics
and causing amazing behavior shifts in interactions
444
between service providers and tourists. This is consistent

with the expanding communication mediums. Companies
must consider the significant rise in communication on
well-known instant messaging services like WhatsApp,
Facebook Messenger, Snapchat, and Skype engaged with
chatbots (Calvaresi et al., 2021). Businesses should use this
chance to use chat robots, or chatbots, to enhance their
current offerings, especially in the tourism industry.
With the aid of voice commands, text chat, or both,
chatbots with artificial intelligence (AI) capabilities are
trained to impersonate human discussions often asked
questions (FAQ) websites are one type of chatbot that is
often utilized (Calvaresi et al., 2021; Suryani & Amalia,
2017). In today's culture, the majority of industries are
going toward digitalization and automating the majority of
their daily tasks; this promotes better and more efficient
industrial growth. The creation of chatbots for Indonesian
tourism has been the subject of several studies by (Lenni &
Bendi, 2019; Suryani & Amalia, 2017; Wijayanto et al.,
2020). Chatbots can be used to enhance customer service
and offer 24/7 help to visitors. Chatbots with AI may book
bookings, provide local suggestions, and respond to
frequently asked queries. By customizing responses based
on previous encounters with the hotel, chatbots can give
visitors a personalized experience. This can lighten the
workload for the team and free them up to concentrate on
more difficult duties.
Voice assistants, which make use of speech recognition
technologies, are another application of NLP. Providing
voice-based digital help, which can take many different
forms, is one of the emerging uses for artificial intelligence
in the travel and tourist sector. For instance, it is now
feasible for hotels to offer in-room voice assistants that let
445
visitors ask inquiries or make requests and get prompt

answers (Tuo et al., 2021).
Voice recognition technology opens the door to 24/7 rapid
access to visitor information as well as voice-activated
room control. Robots are capable of providing voice-based
digital assistance, so the customer care desk may be
without a human employee, particularly outside of peak
hours. Hotels deploy AI-powered voice recognition
technologies to improve the guest experience. Voice
commands can be used by visitors to operate in-room
amenities including lighting, temperature, and
entertainment. By doing so, guests may have a more
smooth and convenient experience without having to fuss
with remotes or switches.
An illustration of how AI robots are being used in the
travel sector is Connie si robot concierge di Hotel Hilton
McLean di Virginia, AS. Connie provides
recommendations and responds to inquiries from hotel
customers about hotel amenities and nearby tourist
attractions using IBM Watson AI and the Wayblazer
program domain knowledge (Okyle, 2016). Connie can
also move her legs and arms to show hotel visitors where to
go and convey different moods using the various colored
lights. Connie always learns from his contacts with people
and develops his skills according to an AI program (Muoio,
2016).
Figure 2 shows that apart from choosing the right model
and algorithm, the training process in AI is also important.
This process will produce different results if you get
different inputs. AI can learn more and more through this
training process. Thus the limitations of chatbots and other
AI agents are one area that one feels needs considerable
446
innovation and improvement because AI tools can't always

aid people due to the fact they truly depend on how we
educate the system to function. Several respondents to this
study also made the claim that AI and human systems must
work together, with humans acting as the machine's
superiors to ensure that customers are effectively served.
In general, the work process of NLP is as follows:
Figure 2. how NLP Works?
447
Recommendation System and Personalization

AI technology can be used to personalize client journeys
and implement recommendation systems. AI-based
recommender systems enable businesses to create
experiences that are tailored to the demands of individual
customers while opening up a wide range of alternate
locations. Due to the increased selection offered on the
internet, the usage of this technology is becoming
increasingly crucial, especially in the tourism industry
sector.
By automatically comparing the attributes of available
travel options with profile information and previous client
behavior, recommender systems can aid in the
personalization of destinations. Internet use in the tourism
industry is particularly beneficial for travelers arranging
excursions, especially discovering local tourist attractions
(Ningrum et al., 2019). Stakeholders in the area and visitors
will undoubtedly benefit immensely from the existence of
specialized media such as web smart tourism facilities to
publish local tourist attractions and tourist facilities in the
area. It is vital to have a recommendation system that may
offer guidance relating to demands of tourists, such as
tourist locations, housing, restaurants, and even local
souvenirs, in order to make it easier for tourists as web
users to acquire information about the tourist places visited.
The development of recommendation system technology in
the tourism sector has been carried out by many researchers
from Indonesia, some of whom are by (Arief, 2016; Cholil
et al., 2023; Musyrifah et al., 2022; Ningrum et al., 2019;
Rizky & Putra, n.d.) The way the recommender system
works is to take advantage of various inputs or information
from users, either in the form of ratings of tourism objects,
customer behaviour, their queries, dan some restriction of
448
attributes. An explanation of how the recommender system

works is presented in the Figure 3.
Figure 3. The Structure of Recommender System Adopted

from Eckhardt (2009)
By using various inputs from customers, then the
recommender system will process them with various
combinations of methods. Coupled with other data already
stored in the database, then the recommender system will
provide recommendations to its users.
Trip planner
In the tourism sector, a system called Trip Planner has
advanced significantly. Based on the tastes of visitors or
users, such as religious tourism, luxury, shopping,
adventure, etc., there is already a system in place.
Customers will be able to set up accounts with some
information and their preferences. With this, customers
may open the app and begin making travel plans. The
consumer will choose the destination city. According on
his choices, the app would next offer the primary locations
449
for him to choose from. The application will ask the user to
choose restaurants, cafes, hotels, and gift stores near each
location to be and then generate an itinerary for them that
takes the quickest route and least amount of time.
With the use of this technology, travel agencies can give
visitors an amazing experience based on their tastes and
favorite activities. In fact, according to(Hidaka et al.,
2020), their use of a trip planning system led to the
following key discoveries: (1) Tourists who do not make
detailed travel plans prior to their trip can benefit from
recommendations for on-site tourist attractions; (2)
information regarding participants' preferences can be
reflected in recommendations for tourist attractions while
greatly reducing the burden on participants; and (3) it is
possible to achieve a higher level of satisfaction than is
achieved with model courses, which are frequently used for
outings.
Using the proposed algorithm to complete the itinerary and
detailed itinerary, with time, a 10-year itinerary design
model based on multitarget dynamic optimization, finally
detailed analysis of the model results and the sensitivity
analysis results show that applying AI wireless sensor
technology can also make the scene work more efficiently;
for example, facial recognition. In fact, the collaborative
development of a trip planner by (Ding, 2021) using
sensors found that Despite the fact that the use of AI
technology in tourism activities is widespread, there are
still a number of issues that call for ongoing optimization
and innovation of AI wireless sensor technology by
relevant practitioners in order to better serve visitors (Ding,
2021).
450
An overview of the system suggested by (Hidaka et al.,

2020) is shown in Figure 4. Utilizing a preference-
information acquisition mechanism, the proposed system
extracts user preferences prior to walking and stores them
in a user database (User DB). Additionally, using the
current system, static and dynamic data is gathered from
each tourist attraction and amassed in a place database
(Spot DB). Crawling attractions gather static information,
which includes the location and characteristics of
attractions, their hours of operation, etc. Dynamic
information is current density, weather, events, etc. from
tourist destinations that has been gathered utilizing
participative sensing, weather APIs, and density estimating
algorithms.
Figure 4. Example of Trip Planner System Structure

(Hidaka et al., 2020)
The on-site travel curation algorithm extracts tourism
attractions in accordance with traveler preferences using
user information and tourist spot information kept in two
DBs (specifically User DB and Spot DB). Then, using
451
distance/direction filters based on current and destination

location information, it suggests accessible tourist
destinations that are on an efficient route. According to
user preferences and with effective routes, the on-site
tourism curation mechanism can provide a variety of tourist
attractions (Hidaka et al., 2020).
Indoor Room mapping

Room mapping is a different technology that also makes
use of AI. The ability to enhance the client experience is
one of indoor mapping's most evident advantages for
companies in the travel sector. Visitors can utilize indoor
mapping to make their way about the hotel and to find
specific amenities and services. In this manner, visitors will
have more independence without becoming overly reliant
on personnel.
Indoor mapping can also be utilized to provide visitors a
unique experience, such telling them about the background
of a building or attraction they've been to. This could
contribute to giving visitors a more tailored experience and
elevating their stay.
452
Hotels and museums can employ interior mapping to track

visitor behavior and preferences, giving them a greater
understanding of how visitors use their physical space. The
layout and design of the company can be improved with the
use of this information to make it more functional and user-
friendly.
Situm is one of the commercial indoor room navigation and
mapping products. The operating principle of this
application is as follows:
Figure 5. Work Process of Room Mapping and Site Indoor

Navigation
The following sentence describes Figure 3: In order to
provide real-time indoor location with an accuracy of less
than 5 meters without the need for additional hardware, the
Situm IPS (Indoor Positioning System) Platform and
indoor navigation and wayfinding solutions use an
algorithm that combines pre-existing environmental
information (magnetic fields, Bluetooth, WiFi) with data
from sensors inertia built into the smartphone (compass,
gyroscope, and accelerometer) (Real Time Indoor Location,
n.d.)
With the aid of an AI-enabled smartphone app, the
government, local governments, business owners, and the
general public can later learn which tourist attractions
453
receive the most visitors, what industry trends are

occurring, what facilities should be offered, and other
information that can be used to further the development of
Indonesia's tourism industry.
In the hospitality sector, artificial intelligence (AI) is taking
on more significance as it gives businesses numerous
opportunities to streamline operations, enhance customer
service, and boost profits. Using AI in hospitality has
several benefits, but one of the most important is the ability
to offer customized recommendations to visitors. Hotels
may evaluate visitor information including past
reservations, preferences, and search history to offer the
most appropriate accommodation types, facilities, and
services for each visitor by utilizing an AI-powered
recommendation engine. As a result, customer satisfaction
and loyalty are increased because the guests feel
appreciated and well-cared for.
Based on the data we have gathered, it can be demonstrated
that AI takes on several forms from the perspective of
travelers or consumers, as shown in Figure 5.
454
Figure 6. Implementation of AI on the side of travelers or

consumers
CONCLUSION
AI systems can be used in a variety of travel-related

business sectors. The systems created can take the shape of
conversational systems, interior mapping systems,
recommendation and personalisation systems, and travel
planning systems. From the standpoint of the consumer, AI
technologies facilitate better and more relevant information
discovery, increase mobility, enhance decision-making, and
ultimately improve the travel experience. Applying AI to
the travel industry from a business perspective can then
maximize these benefits.
455
AI is developed by utilizing various forms of data and can

come from various sources. This data can be in the form of
text comments, travel experiences, feedback, news,
messages, or voice. This data can come from various
sources such as social media, travel blogs, chat, and so on.
However, AI development has limitations, which depend
on how we provide complete data, how to train the data,
then choose or develop the right algorithm.
AI is being used in the travel industry for both customer
service and company operations. The method of integrating
AI for customer service is through the use of Natural
Language Processing (NLP) tools like chatbots, online
customer support, and simultaneous translation. Aside from
NLP, AI also contributes to more sophisticated
technologies like voice assistants and robots, as well as
recommender systems, trip planners, tracking, and
prediction systems.
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A Survey of Classic Machine Learning

Utilization for Tourist Trip Recommender
System in the Deep Learning Era
Putu Kussa Laksana Utama1, ChatGPT2
Universitas Hindu Negeri I Gusti Bagus Sugriwa Denpasar1
, OpenAI2
kussa_laksana@uhnsugriwa.ac.id
Abstract
In recent times, there has been a growing trend in the use of
Tourist Trip Recommender Systems (TTRS) which provide
tailored recommendations for travelers. This survey article
discusses the utilization of traditional Machine Learning
(ML) algorithms in various TTRS problems in the last 11
years as well as its comparison with modern deep learning
techniques. Several resource articles are acquired and
examined from reputable journal or conference publishers.
The result shows that classic ML algorithm such as
Collaborative Filtering (CF) is still the most popular
algorithm to deploy. It gives an acceptable performance,
which, however, is limited by the problem and data
complexity. On the other hand, Deep Learning offers the
ability to process data in a multimodal setting, thus it has
more prospects in the future.
Keywords: TTRS; Classic ML, Deep Learning
1. Introduction
Tourism is a significant industry, and its growth is evident
in many countries worldwide. With the advent of
technology, the tourism industry has undergone significant
changes in recent years. One of the most noticeable
460
changes is the widespread use of digital platforms by

travelers for trip planning, such as booking flights, hotels,
and tours. Moreover, the advent of social media and user-
generated content has revolutionized the way tourists share
their experiences and make recommendations to other
travelers. In this context, tourist trip recommender systems
(TTRS) have become increasingly popular in recent years,
offering personalized recommendations for travelers.
The prospect of tourist trip recommender systems (TTRS)
for the tourism industry is significant. TTRS can improve
the travel experience of tourists by providing personalized
recommendations that match their interests, budget, and
preferences. TTRS can also help tourism businesses
increase revenue by promoting lesser-known destinations
and activities that might not be popular among travelers.
Furthermore, TTRS can help tourism businesses in various
ways. First, TTRS can improve customer satisfaction and
loyalty by providing personalized recommendations that
match their preferences (Ebrahimi et al., 2019). Satisfied
customers are more likely to return to the same destination
or recommend it to others, which can increase the revenue
of tourism businesses. Second, TTRS can help tourism
businesses promote their products and services by
suggesting them to potential customers (Colomo-Palacios
et al., 2017). For example, if a TTRS recommends a lesser-
known attraction to a traveler, the traveler may share their
experience on social media, which can increase the
visibility of the attraction and attract more visitors. Third,
TTRS can help tourism businesses optimize their resources
by suggesting activities and accommodations that are not in
high demand (Chaudhari & Thakkar, 2020). For example,
if a TTRS recommends a hotel that is not fully booked, the
hotel can offer discounts to attract more customers and
increase its revenue.
461
Moreover, TTRS can help promote sustainable tourism.

Sustainable tourism aims to minimize the negative impact
of tourism on the environment, culture, and society. TTRS
can suggest destinations and activities that promote
sustainable tourism, such as eco-friendly accommodations,
local businesses, and cultural experiences. By promoting
sustainable tourism, TTRS can help preserve the natural
and cultural heritage of destinations and promote
responsible tourism practices.
TTRS uses machine learning (ML) algorithms to analyze
user preferences, interests, and historical data to
recommend personalized travel itineraries. The system
considers multiple factors such as the traveler's budget, trip
duration, and the traveler's preferences, such as cultural or
adventure tourism, to recommend suitable travel
destinations, activities, and accommodations. Traditional
approaches to TTRS use classic ML algorithms, such as
CF, content-based filtering, and hybrid filtering (Thorat et
al., 2015). However, with the advent of deep learning (DL),
there is a growing interest in exploring the potential of DL-
based TTRS to improve recommendation accuracy.
The objective of this article is to investigate the utilization
of classic ML algorithms for solving the Tourist Trip
Recommendation problem. This work mainly focused on
studies that have been carried out in the last 10 years,
starting from the end of 2012 when the major
breakthroughs of the Deep Learning Model happened. The
article also analyzes the strengths and limitations of these
approaches and proposes recommendations for future
research in this field.
The article content is structured as follows, Section 1
provides an overview of TTRS and its potential benefits for
travelers and tourism businesses. Section 2 reviews the
related work on TTRS, focusing on classic ML and DL-
462
based approaches. Section 3 presents the methods used to

collect the TTRS-related articles and summarizes its main
result. Section 4 reports the results of the experiment and
analyzes the strengths and limitations of the approaches.
Section 5 concludes the article with recommendations for
future research.
2. Related Work
Several studies have investigated TTRS using classic ML
algorithms, such as Collaborative Filtering (Jia et al., 2015)
(Farokhi et al., 2016) (Al-Ghobari et al., 2021), content-
based filtering (Kbaier et al., 2017) (Bahramian &
Abbaspour, 2015), and hybrid filtering (Bai et al., 2019)
(Geetha et al., 2018) (Gandhi & Gandhi, 2019).
Collaborative Filtering (CF) is a popular technique that
uses historical data to generate recommendations based on
the user's similarity to other users. Content-based filtering
considers the user's historical data and item characteristics,
such as location, price, and reviews, to generate
recommendations. Hybrid filtering combines both
collaborative and content-based filtering to generate
recommendations.
We also conducted a systematic review of several surveys
that have looked into the tourism recommender system
(Artemenko et al., 2017); (Hamid et al., 2021). However, to
the best of our knowledge, those studies only discuss the
design and management of the tourism recommender
system without providing any further explanations about
the utilization of the machine learning model. A survey by
(Borràs et al., 2014) has extensively discussed the
utilization of machine learning. However, the survey lacks
a comparison with any contemporary deep learning
approach, which could provide valuable insights into the
advancements and limitations of machine learning
463
techniques. Thus, further research is necessary to compare

and contrast machine learning and deep learning
approaches in the context of the field under investigation.
The contributions of this work are twofold. First, it
provides an exhaustive review of the TTRS issued in
several scientific articles from 2012, with extra attention to
the utilization of the classic machine learning model.
Second, this article presents a critical comparison of the
classic machine learning methods and deep learning
approaches in terms of their effectiveness in solving the
TTR problem.
2.1 Classic Machine Learning Model

Classic machine learning models refer to a range of
algorithms that enable computers to learn from data and
make predictions or decisions without being explicitly
programmed. Some of the most common types of classic
machine learning models include CF, linear regression,
logistic regression, decision trees, k-nearest neighbors,
support vector machines, and naive Bayes. Linear
regression and logistic regression are used for predicting
numerical and categorical values respectively, while
decision trees and k-nearest neighbors are used for
classification tasks. Support vector machines are widely
used for both classification and regression tasks, while
naive Bayes is a probabilistic model often used for text
classification. Each model has its strengths and
weaknesses, and the choice of model depends on the
specific task at hand and the nature of the available data.
Classic machine learning models have been successfully
applied in a wide range of applications, including computer
vision, natural language processing, and recommendation
systems.
464
2.2 Modern Deep Learning Model

Modern deep learning models are a class of artificial neural
networks that have gained significant attention in recent
years due to their exceptional performance in various tasks
such as image recognition, natural language processing,
and speech recognition. Some of the most widely used deep
learning models include convolutional neural networks
(CNNs), recurrent neural networks (RNNs), long short-
term memory networks (LSTMs), and generative
adversarial networks (GANs). CNNs are particularly useful
in image and video processing tasks, while RNNs and
LSTMs are useful in sequence modeling tasks, such as
speech recognition and natural language processing. GANs
are a type of unsupervised learning model that is used for
generating new data based on a given set of inputs. Each of
these deep learning models has its own unique architecture
and use cases, and the selection of a model depends on the
specific task and available data. Modern deep learning
models have revolutionized various industries such as
healthcare, finance, and autonomous vehicles, and their
applications continue to expand as researchers develop new
and improved models.
3. Methods
The methodology used in this survey article involved a
comprehensive literature review of relevant research
published since 2012. The primary focus was on gathering
literature from top conferences and journal publishers, such
as Elsevier and IEEE to ensure that the most reliable and
relevant information was included. We conducted a
literature review in a systematic approach, which involved
a thorough search of electronic databases and reference
lists of articles, along with targeted searches of relevant
keywords and phrases. The inclusion and exclusion criteria
were carefully defined to ensure that only studies meeting
465
the research questions and objectives were selected for

analysis. The literature review provided a broad
understanding of the current state of the field and identified
key gaps in knowledge and areas for future research.
4. Findings and Discussion
Table 1 presents a summary of the key findings and trends
identified in the literature, along with the publication
details and other relevant information. The survey results
provide valuable insights into the current state of the field.
Table 1. Brief Information about the Articles

Base Model Additional Author
Algorithms
Support Vector Principal (Nilashi et al.,
Regression & Component 2017)
Adaptive Neuro- Analysis, Self-
Fuzzy Inference Organizing Map,
System Expectation
Maximization
Support Vector Gradient Boosted (Sun et al.,
Machine Regression Tree 2019)
Naïve Bayes Temporal (Namahoot et
Ontology al., 2015)
Collaborative Probabilistic (Ge et al.,
Filtering Matrix 2014)
Factorization,
Logistic
Probabilistic
Matrix
Factorization,
Maximum Margin
Matrix
Factorization
Naïve Bayes - (Mehmood et
466
al., 2019)
Collaborative - (Bedi et al.,
Filtering 2014)
Collaborative CBA-Fuzzy (Lucas et al.,
Filtering 2013)
Collaborative Singular Value (Nilashi et al.,
Filtering Decomposition 2018)
CNN-LSTM - (An & Moon,
2022)
LSTM - (Shafqat &
Byun, 2020)
The results showed that the proposed recommendation

system using the clustering ensemble method (Nilashi et
al., 2017) with prediction techniques obtains better
prediction accuracy in relation to the other methods. The
PCA-ANFIS-EM-HGPAP method obtained the highest F1
value with the lowest MAE and MAPE in relation to the
other methods. One of the classic models, yet it’s the most
popular that applied in several publications is Collaborative
Filtering (CF). Through their research, (Ge et al., 2014)
combined CF with multiple matrix factorization methods to
tackle the problem in tourism recommendation system in
which the cost factor has a significant impact on the whole
system. The authors develop cost-aware latent factor
models by incorporating cost information into the
probabilistic matrix factorization (PMF) model, the logistic
probabilistic matrix factorization (LPMF) model, and the
maximum margin matrix factorization (MMMF) model.
The cost-aware recommendation models outperform
existing latent factor models significantly when applied to
real-world travel tour data. A similar result was also
depicted by (Nilashi et al., 2018) in which the problem of
accurate recommendations in real-time was raised. The
467
results show that the proposed method is effective in

improving the sparsity and scalability problems in CF.
Other work (Lucas et al., 2013) highlighted the utilization
of the CF model in their method with the addition of CBA-
Fuzzy. The proposed methodology was evaluated in case
studies and was found to improve the quality of
recommendations and overcome the limitations of
traditional recommender systems. Moreover, using solely
the CF model without any additional algorithm such as
(Bedi et al., 2014) is also proven to be effective in
particular problems.
Another classic ML model that has been applied in various
publications is Naïve Bayes. The authors (Namahoot et al.,
2015) proposed Naïve Bayes with Temporal Ontology to
solve the problem of decision-making in tourism. In the
final result, it’s shown that their method has a better
performance compared with LSI. Moreover, (Mehmood et
al., 2019) used only Naïve Bayes as a base model without
any additional method to design and implement a travel
route recommendation system. However, though they
implemented a single classic ML model as a base model,
they exploited huge amounts of feature data such as time,
distance, popularity of locations, weather, traffic
conditions, and real-time longitude, and latitude. The
proposed system is highly responsive to mobile users and
the results show that it allows tourists to visit the maximum
number of famous locations compared to previous data.
We also found that the classic discriminative classifiers
such as Support Vector Machine (SVM) and Support
Vector Regression (SVR) are intensively deployed in some
papers, notably in the works by (Sun et al., 2019) and
(Nilashi et al., 2017). The authors (Nilashi et al., 2017),
proposed an ensemble model by combining SVR and
ANFIS to predict the recommendation output with a multi-
468
criteria rating as the input. However, the designed system

utilized several clustering algorithms such as Principal
Component Analysis, Self-Organizing Map, and
Expectation Maximization in the earlier stage before the
final prediction. The proposed method successfully
produced better predictive accuracy compared to the single
clustering techniques. Moreover, the authors (Sun et al.,
2019) proposed SVM as a baseline model to generate a
candidate list of attraction recommendations for the user
and then it is used to match the user's preferences with the
geotagged photos and contextual information that were
collected. This candidate list is then ranked using a
Gradient Boosting Regression Tree to provide the final
attraction recommendations. the proposed method
outperforms widely used memory-based methods in terms
of accuracy and ranking ability, especially in cold-start
situations and when mining "long-tail" data.
As we mentioned in section 1 and section 2, this work
primarily focuses on the intensive studies of classic
machine learning for tourism recommendation system and
its comparison with modern deep learning. We compile
several papers that mainly highlighted the utilization of
deep learning methods such as CNN and LSTM for tourism
recommendation system. The research by (An & Moon,
2022) utilized a combination of Convolutional Neural
Network (CNN) and Long Short Term Memory (LSTM) to
recommend tourist spots. Unlike conventional machine
learning techniques that typically deal with numerical data,
the proposed approach utilizes text data from visitor
reviews as input. The model then predicts the sentiment of
the text and combines it with other relevant features such as
ratings, weather, or season, enabling multiclass
classification. Similarly, the work (Shafqat & Byun, 2020)
studied the role of LSTM in next-location prediction given
469
sequential data (e.g. user travel history) as an input.

Another LSTM model was put at the second level for
learning the contextual features and then predicting the top-
ranked places.
Based on an analysis of various publications, we have
determined that there are significant differences between
traditional Machine Learning (ML) and Deep Learning
(DL) in the context of tourism recommendation systems.
One of the primary distinctions is the processing approach
and the nature of the data involved. Traditional ML is
generally simpler and more interpretable, but it may
struggle to handle more intricate problems, particularly
those that involve complex structured data. In contrast, DL
can provide solutions that reflect the complexity of the
problem and the data available. It is also leverage the
concept of multimodality by enabling the ability to process
and integrate multiple modes of communication or
interaction, such as text, speech, images, and gestures. A
multimodal system can combine information from different
modalities to enhance the accuracy and effectiveness of its
output However, it is important to note that many DL
algorithms are computationally intensive and difficult to
interpret.
5. Conclusion
Based on the analysis of various publications, it can be
concluded that traditional machine learning (ML) and deep
learning (DL) have significant differences in the context of
tourism recommendation systems. While traditional ML is
generally simpler and more interpretable, it may struggle to
handle more intricate problems, particularly those that
involve complex structured data. DL, on the other hand,
can provide solutions that reflect the complexity of the
problem and the data available.
470
The studies reviewed in this publication focus primarily on

the intensive studies of classic ML for tourism
recommendation systems and their comparison with
modern DL. Various classic ML models, such as
Collaborative Filtering (CF), Naïve Bayes, Support Vector
Machine (SVM), and Support Vector Regression (SVR),
have been applied in several papers with promising results.
Additionally, various clustering techniques have been used
to improve the predictive accuracy of these models.
The studies also highlighted the utilization of DL methods,
such as Convolutional Neural Network (CNN) and Long
Short-Term Memory (LSTM), for tourism recommendation
systems. These methods provide the ability to process and
integrate multiple modes of communication or interaction,
such as text, speech, images, and gestures.
Overall, the studies provide insights into the advantages
and limitations of traditional ML and DL in tourism
recommendation systems. They also demonstrate the
potential of combining multiple techniques to create a more
robust and effective recommendation system.
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475
ANTECEDENT
FACTORS OF
TOURIST
DESTINATION
LOYALTY
FORMATION
Nyoman Dini Andiani1, Dewa Gede Ngurah Byomantara2,
Luh Yusni Wiarti3
Universitas Pendidikan Ganesha1, Politeknik Pariwisata
Bali2, Politeknik Pariwisata Bali3
dini.andiani@undiksha.ac.id1, byomantara@ppb.ac.id2,
yusni@ppb.ac.id3,
correspondent email: dini.andiani@undiksha.ac.id
Abstract
The purpose of this article is to identify the
important factors that play a role in shaping tourist
destination loyalty, as well as to develop a set of
propositions regarding the relationship between factors and
their direct and indirect impact on loyalty. This conceptual
article provides a comprehensive review of previous
studies related to loyalty. In the conceptual model
developed, the sequential relationship between the
antecedents of destination loyalty formulates that
marketing communication and traveler motivation are the
most influential driving factors in manipulating loyalty.
Service quality is the second most influential factor in
direct and indirect destination loyalty. In addition to these
three variables, traveler satisfaction is proposed to have
direct and indirect effects on destination image and
destination loyalty. Meanwhile, the destination image is
proposed to have the greatest direct impact on destination
476
loyalty. Previous studies examined some of the antecedents

of destination loyalty separately. There has been no attempt
to simultaneously consider the antecedents of destination
loyalty to examine how each antecedent relates to
destination loyalty formation. This conceptual paper
attempts to address this issue by proposing a conceptual
model that simultaneously considers the antecedents of
destination loyalty and examines how each antecedent
relates to destination loyalty formation.
Keywords: marketing communication, traveler motivation,

service quality, satisfaction, destination image,
destination loyalty.
INTRODUCTION
In today's dynamic and competitive global
environment, planning and developing attractions is only
part of the problem faced in destination management. The
fact that so many tourist destinations globally offer similar
attractions, services, and experiences means that
destination managers must plan and develop appropriate
marketing strategies. A well-planned and developed
tourism product is useless unless it can attract and retain its
target market. Therefore, it is crucial for destination
managers to understand what makes tourists loyal to a
destination in order to modify services and marketing
communication strategies to meet tourists' expectations.
Customer loyalty is seen as one of the most
important driving forces of business success as every
constituency and aspect of the business system is affected
by the level of customer loyalty. Several researchers study
loyalty to identify and understand its antecedents and
influence on repeat purchase behavior and positive word-
of-mouth (WOM) behavior (Mohaidin et al., 2017; Khuong
477
and Ha, 2014; Worsfold et al, 2016). The continued

emphasis on destination loyalty can be explained by the
fact that success does not depend on the first purchase but
on repurchases. It is unlikely that any brand can survive
over time without a degree of loyalty. Loyalty is also
considered a critical antecedent of customer recruitment
and retention and a factor that increases customers'
willingness to pay more and reduces service costs
(Martınez et al., 2014; Akroush et al, 2016; Amiri et al.,
2017). Therefore, understanding how consumers form
brand loyalty and the factors that can influence the
formation of brand loyalty is important for the success and
survival of any business.
In the field of hospitality and tourism business, the
concept of loyalty has been widely studied in the last
decade (Chevers and Spencer, 2017; Worsfold et al, 2016;
Sangpikul, 2018). Overall traveler satisfaction is reported
to be the most important antecedent of destination loyalty
(Sangpikul, 2018; Khuong and Ha, 2014; Kandampully and
Hui Hu, 2007; Worsfold et al., 2016) followed by travelers'
perceptions of the services provided at the destination
(Seric et al., 2016; Amiri et al., 2017), destination image
(IOI), and traveler satisfaction, 2017), destination image
(Iordanova, 2017; Seric et al., 2016; Martıńez et al., 2014;
Gürlek et al., 2017; Kandampully and Hui Hu, 2007;
Akroush et al., 2016), traveler motivation (Khuong and Ha,
2014; Mohaidin et al., 2017), and marketing
communication (Berezan et al., 2016; Amiri et al., 2017;
Hänninen and Karjaluoto, 2017). However, most of the
antecedents of destination loyalty reported in previous
studies were studied separately. There has been no
concerted effort to simultaneously study the antecedents of
destination loyalty by examining the interrelationship of
each antecedent in the formation of destination loyalty.
478
Therefore, this conceptual article seeks to examine the

critical antecedents of destination loyalty by developing a
set of propositions on the relationship of various factors to
tourist destination loyalty.
Theoretical Review and Research Hypothesis

Loyalty
There is no doubt that loyalty is one of the most
important concepts that play a crucial role in the survival
and success of a business. Studies show that acquiring new
customers is much more difficult than retaining existing
customers (Sangpikul, 2018; Kandampully and Hui Hu,
2007). A good relationship that benefits both the company
and the customer is a must in developing customer loyalty.
Turning casual customers into loyal customers requires
efforts to exceed their expectations, provide unique
experiences, commit to customers, treat them as unique
individuals, value their opinions and feedback, and make
their lives easy by minimizing the effort required to deal
with product-related issues before, during, and after
purchase (McGarry, 1995; Seric et al., 2016). Thus,
developing and implementing effective and efficient
loyalty-centered marketing strategies requires a clear
understanding of the importance of the relationship
between individuals' purchase preferences and their product
loyalty (Hänninen and Karjaluoto, 2017).
Several studies in hospitality and tourism have
examined traveler loyalty and loyalty antecedents by
utilizing various strategies to develop solutions to the
problems and issues surrounding customer loyalty (Gürlek
et al. (2017; Kandampully and Hui Hu, 2007; Worsfold et
al, 2016; Khuong and Ha, 2014; Sotiriadis, 2017; Berezan
et al., 2016). Researchers also use several approaches to
define traveler loyalty. While some studies define tourist
479
loyalty using an attitudinal or behavioral conceptual

perspective, others use an alternative conceptualization that
combines attitudinal and behavioral perspectives (Zhang et
al., 2014). The behavioral perspective focuses on tourists'
consumption behaviors such as repeat visits (Martıńez et
al., 2014) while the attitudinal perspective refers to tourists'
attitudes toward the destination or attraction (Hänninen and
Karjaluoto, 2017). As argued by Khuong and Ha (2014),
the combination of both attitudinal and behavioral
perspectives provides the most accurate representation of
tourist loyalty as only considering repeat visit behavior
may not truly reflect tourist loyalty. Thus, in this
conceptual article, it is proposed that tourist loyalty should
be measured using both attitudinal and behavioral
perspectives.
Antecedents of Tourist Loyalty

Satisfaction
Satisfaction is considered one of the most critical
determinants of loyalty due to its significant influence on
destination selection, activity and service selection, future
visit intentions, and the decision to recommend to others
(Sangpikul, 2018; Khuong and Ha, 2014; Kandampully and
Hui Hu, 2007; Worsfold et al., 2016). However, travel
experiences are often considered as multi-experiences,
most previous studies used the same satisfaction models
and examined the applicability of those models in different
settings. Measuring customer satisfaction is most often
done with only one part of the multi-experience at any
given time. For example, studies examined travelers'
satisfaction with hotels (Chevers and Spencer, 2017), food
services and restaurants (Marinkovic et al.2014), and
tourism (Mohaidin et al., 2017). In this conceptual model,
it is argued that examining only one aspect of a multi-
480
experience may not fully represent traveler satisfaction

because traveler satisfaction with each component of a
multi-experience leads to overall satisfaction with the
destination. Moreover, the magnitude of a component's
impact on overall satisfaction is likely to vary based on the
importance of that component to the traveler. If a
component is important to the traveler, exceptional
performance of that component may have a greater impact
on overall satisfaction compared to a less important
component. Therefore, travelers' satisfaction with each
component and the importance of each component should
be assessed to assess overall satisfaction.
Several studies in the field of hospitality and tourism
business have examined the relationship between
satisfaction and loyalty (Sangpikul, 2018; Khuong and Ha,
2014; Worsfold et al., 2016). In addition, satisfaction was
also found to have an impact on image-building in the
hospitality business (Kandampully and Hui Hu, 2007).
These studies conclude that tourist satisfaction can lead to
positive behavioral reactions from tourists such as repeat
visits and positive WOM. Traveler satisfaction is an
important determinant of the success (or failure) of a
destination as a satisfying experience will lead to revisiting
intentions and/or positive recommendations to friends and
relatives about the destination. Based on the findings of the
study, the proposition is proposed that:
P1. Travelers' overall satisfaction with a destination
has a significant impact on destination loyalty.
P2. Travelers' overall satisfaction with a destination
has a significant impact on destination image.
Service Quality
Previous studies on consumer behavior have paid
particular attention to service quality, image, and
481
satisfaction. It is generally believed that there is a positive

relationship between service quality and satisfaction
(Rahman et al., 2017; Sangpikul, 2018; Kandampully and
Hui Hu, 2007), as well as service quality and image (Seric
et al., 2016; Kandampully and Hui Hu, 2007; Akroush et
al., 2016; Amiri et al., 2017). In addition, research shows
that service quality with image and satisfaction can lead to
loyalty. Loyal customers tend to be more open with
positive WOM support, referrals, and repeat visits. These
studies suggest that perceived service quality, image, and
customer satisfaction are important determinants of
customer loyalty. However, the direct and indirect effects
of quality through satisfaction and image on loyalty should
also be considered. Based on previous studies, it is
proposed that perceived service quality is likely to
influence destination satisfaction, image, and loyalty.
P3. Perceived service quality has a significant
positive direct and indirect impact on loyalty.
P4. Perceived service quality has a positive direct
impact on satisfaction.
P5. Perceived service quality has a positive direct
impact on destination image.
Destination Image
Image management is one of the most critical
responsibilities of destination marketing as the image of a
destination can have a strong impact on decision-making
and destination selection behavior (Seric et al., 2016; Amiri
et al., 2017). Therefore, image, its antecedents, and its
impacts have been the focus of a large number of studies
(Akroush et al., 2016). Image has started to come to the
attention of hospitality and tourism researchers in recent
decades and become one of the most frequently studied
topics in the field of hospitality and tourism. Previous
482
studies have confirmed a significant relationship between

destination image and traveler loyalty (Iordanova, 2017;
Seric et al., 2016; Martıńez et al., 2014; Gürlek et al.,
2017; Kandampully and Hui Hu, 2007; Akroush et al.,
2016). Based on the results of previous studies, this
conceptual paper proposes that destination image has a
significant impact on destination loyalty.
P6. Destination image has a positive impact on
destination loyalty.
Travel Motivation
Traveler motivation refers to an individual's desire
to participate in tourism activities to fulfill his or her needs
(Zupan and Milfelner, 2014). As both internal and external
forces can influence an individual's desire to travel, an
individual's desire or motivation usually represents the first
step in the travel decision-making process (Mohaidin et al.,
2017). It is crucial for destination marketers and managers
to thoroughly understand why individuals travel and why
they choose a particular destination to visit among a large
number of alternative destinations. This understanding can
enable destination marketers and managers to better
identify an individual's reasons or motivations for traveling
to a destination and the specific attributes of that
destination that are particularly important to that individual.
Based on this understanding, managers and marketers can
develop products that meet the expectations of those
individuals and devise communication strategies to
specifically target those individuals. For this reason,
traveler motivation has become one of the most frequently
analyzed topics in hospitality and tourism.
One of the most frequently used theories to study the
reasons why people travel is the push-pull theory (Khuong
and Ha, 2014). Push-pull theory approaches traveler
483
motivation from a two-dimensional perspective. The theory

suggests that individuals prefer to travel to certain
destinations either because of their personal wants and
desires as push factors or because of the attractiveness of
destination attributes as pull factors. While push factors
represent a person's internal desires such as the desire to
relax, the desire for fun, and the desire to escape from the
daily routine, pull factors represent specific destination
attributes and places such as high-end resorts,
entertainment opportunities, sandy beaches and good
quality restaurants, museums, and art galleries. Push
motivations, therefore, reflect what the individual is
looking for in a travel experience, while pull motivations
represent what the destination has to offer to create the
experience the traveler is looking for.
Individual motivation can have a significant impact
on traveler loyalty (Khuong and Ha, 2014; Mohaidin et al.,
2017), traveler satisfaction (Khuong and Ha, 2014; Zupan
and Milfelner, 2014), and service quality (Yin Wu et al.,
2016). Thus, this conceptual article proposes that
motivation is likely to have a significant impact on
destination loyalty, individual satisfaction with the
destination, and service quality.
P7. Travel motivation has a significant positive
relationship with traveler loyalty.
relationship with traveler satisfaction.
relationship with perceived service quality.
Marketing Information and Communication

Marketing information and communication is
another topic that has gained significant attention from
hospitality and tourism researchers in the last decade
484
(Berezan et al., 2016; Chevers and Spencer, 2017; Amiri et

al., 2017). The rapid growth in information and
communication technology has brought about drastic
changes in the operational environment of tourism
businesses. Information technology and technology involve
the use of computers, hardware, software, and
communication devices to store, manipulate, convert,
protect, send, and receive data. As a result, information and
communication technology can provide opportunities for
individuals to access tourism products and services
anywhere and anytime.
Several previous studies have confirmed that
activities related to marketing communication information
have a significant relationship with travelers' perceived
service quality (Seric et al., 2016), traveler satisfaction
(Chevers and Spencer, 2017), image (Seric et al., 2016;
Amiri et al., 2017), and loyalty (Berezan et al., 2016; Amiri
et al., 2017; Hänninen and Karjaluoto, 2017). Based on the
results of previous studies, this conceptual article proposes
that marketing communication is likely to influence
perceived service quality, satisfaction, destination image,
and destination loyalty.
P10. Marketing communication has a positive effect
on perceived quality.
P11. Marketing communications have a positive
effect on traveler satisfaction.
effect on destination image.
effect on destination loyalty.
RESEARCH METHODS
This study uses a quantitative research design
which is a research method based on the philosophy of
485
positivism to examine a particular population or sample.

The research was conducted in the Province of Bali in 2019
using foreign tourists as the population and research
Destination
Image
Marketing
Communication
Destination Destination
Service Quality Loyalty
Group
Motivation
Tourist
Satisfaction
sample. Sampling was done by method purposive sampling

for tourists who are on holiday in Bali. The variables in this
research model are adjusted to the results of theoretical
studies and empirical studies which include destination
loyalty, tourist satisfaction, destination image, destination
service quality, tourist motivation, and marketing
communications. The relationship between variables
produces 13 propositions which are described in Figure 1
of the conceptual model as follows:
Figure 1. Conceptual Model

FINDING AND DISCCUSION
This conceptual article provides a comprehensive
review of the customer loyalty literature in the tourism
486
business. Based on theoretical and empirical studies, this

article identifies the most critical antecedents of tourist
loyalty formation and develops a series of propositions for
the relationship between loyalty antecedents, as well as
direct and indirect impacts on customer loyalty formation.
Furthermore, based on these propositions, a destination
loyalty formation framework is developed (Figure 1). In
this conceptual model, the sequential relationship between
the antecedents of tourist destination loyalty postulates that
tourist motivation and marketing communications are the
most influential driving factors that can manipulate tourist
destination loyalty. Destination service quality is the
second most influential factor in destination loyalty
formation. In addition to these three variables, tourist
satisfaction and destination image also affect the formation
of destination loyalty directly and indirectly. Service
quality, destination image, and tourist satisfaction are
proposed to have the greatest direct impact on destination
loyalty.
One of the theoretical contributions from the basic
idea of this conceptual article is that by combining the most
important antecedents of loyalty development and the
relationships among these antecedents in a single model,
the conceptual model established is predicted to extend the
loyalty literature. On Figure 1 shows five antecedents
which are believed to have direct and indirect impacts on
destination loyalty. In theory, within the framework of
destination loyalty formation, the variable that has the
closest distance to destination loyalty can produce the
greatest positive effect on loyalty. For example,
satisfaction is considered as the main variable of
destination loyalty followed by destination image and
perceived destination service quality. Because the novelty-
seeking nature applies in relation to destination selection, it
487
is likely that the majority of tourists will probably be first-

time visitors to a destination. In this case, tourist
motivation and destination marketing communications can
be seen as possible factors to move new tourists to the
destination. Thus, to effectively secure destination loyalty,
it is important to stimulate tourist motivation and build
strong communications with tourists who are likely to
travel to new destinations.
This destination loyalty formation model includes
two different streams of variables over time (Pre-trip and
post-trip). The pre-travel component is represented by
tourist motivation and marketing communications. Post-
travel elements require perceptions of service quality,
satisfaction, and destination image. The post-trip evaluation
is formed based on the individual's assessment of the
quality of the services offered at the recently visited
destination and his satisfaction with the overall experience.
This post-trip evaluation can have a significant impact on
destination image and individual loyalty.
CONCLUSION
The variables in the model that are built based on
the literature play an important role in explaining the
formation of destination loyalty. Likely, there are also other
variables that create an indirect impact on loyalty. This
conceptual article attempts to suggest possible research
directions by building a theoretical framework for
destination loyalty formation.
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488
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492
HEALING TOURISM:
Balinese Traditional Healing in the Bahung
Tringan Community
Bandem Karangasem
I Gede Suwantana1; Ni Wayan Sri Prabawati Kusuma
Dewi2
12
Universitas Hindu Negeri I Gusti Bagus Sugriwa
Denpasar
Email: gedesuwantana@gmail.com
Abstract
Balinese Traditional Healing is starting to be favored by
tourists. Many of them visit griya, pasraman, Balian and
others for water purification and spiritual consultation.
Likewise, there are many offers of spiritual retreats that
they can take part in at several hotels in Bali. Even new
types of retreats are popping up in various places. Like for
example in several hotels in Candidasa and Sidemen
Karangasem, spiritual retreats are the main activity. During
the retreat they stay for several days in the same place with
various spiritual activities such as yoga, meditation,
melukat, agni hotra and others. So that in this way, healthy
tourism will become one of the main offers for tourists.
This work descriptively describes the form of traditional
Balinese healing practiced by the Bahung Tringan
Bebandem Karangasem Community. The community
carries out practices and provides training in meditation,
homa, meditation and healing. The principle of healing
used is semesta cair (liquid universe), namely healing that
is done creatively without going through touch. The healer
can be in a different place from the person being healed.
Only armed with the name of the person being healed, the
healer can transfer the energy.
493
Keywords: Healthy Tourism, Traditional Healing, Bahung

Tringan, semesta cair
Introduction
There are various traditional healing techniques in Bali,
both using herbal ingredients and supernatural ones. Balian
Usada basically prioritizes the use of knowledge regarding
medical techniques, concocting various types of medicines
(Nala, 89: 2006) made from various types of medicinal
plants. While many other Balinese use spells and the like
which are supernatural in nature, they are believed to have
very effective healing powers. This healing uses mental
exercise more than herbal ingredients. Not infrequently
Balian is able to detect people's illnesses through touch or
through an aura scan. Even just by saying a name over the
phone, a healer is able to detect someone's illness from a
distance and then cure them.
This Traditional Healing is in great demand today, both by
domestic and foreign patients. Currently, tourism that is in
great demand by foreign tourists is healthy tourism. They
specially come for retreats where various activities related
to healing and spiritual practice are carried out. Not a few
of them come to the griya or to the healer for scarring and
other activities for treatment, spiritual consultation and
others. Traditional Balinese healing trends are currently in
great demand. For example, traditional healing is practiced
in the Bahung Tringan Karangasem community, many
foreign tourists come for both medical treatment and
spiritual consultation. Many of them also follow spiritual
practices carried out in the community (Suwantana, 2019).
Healing practices are also widely carried out in hotels such
as in Candidasa and Sidemen. The tourists take part in
special activities for several days with intense activities.
The activity is related to psychic healing and spiritual
practice. Yoga asanas and meditation are the subject matter.
494
It also includes water purification rituals, spiritual healing

by healers, agni hotra, and others related to spirituality.
they are also on a strict diet with certain foods for
detoxification, even food fasting and not talking. This
activity is increasingly in demand so that retreat packages
are also growing.
This condition is certainly very beneficial both in terms of
health, spiritual awareness, social interaction and
economically. The attraction of traditional Balinese healing
can certainly be used as an alternative that can be offered in
terms of attracting tourists to come back to Bali.
Karangasem, a sacred and mystical location where the
bodies of traditional healers develop is certainly interesting
to offer. These healers should be introduced, so that in
many aspects they are mutually beneficial. Tourists who
come receive benefits in terms of healing and spirituality,
as well as healers who can devote their abilities to the
welfare of society. Of course, both social and financial
transactions occur in it, resulting in increasingly close
social relations, and over time there is an impact on
economic improvement, both from the direct healer and the
surrounding area which provides related facilities.
Method
This research requires more types of data in the form of a
series of words, and not in the form of numbers. This
research procedure produces descriptive data in the form of
written, spoken words, and observable behavior of people.
Therefore, this research can be called a type of qualitative
research (Bogdan & Taylor in Maleong, 2002: 3). This
research uses a religious theology approach in explaining
the problem of medical techniques through the principle of
the liquid universe because it contains the principles of
Divinity, the principles of unification and balance. The
strategy for collecting data in the field uses field study and
495
interview techniques. Also, at the same time using library

techniques and document studies, because healing
techniques through the media are common in Bali. Field
studies in this case are researchers looking at or directly
observing the healing process. After the process can be
described, it is continued with interviews to strengthen the
findings of this study. Apart from that, in order for this
research to become integral to scientific studies, it is
necessary to have a literature study in order to obtain
various data about medical techniques through esoteric
principles.
Discussion
I Ketut Jirnaya in his work 'Lontar Usada Buduh: A
Traditional Management and Treatment of Madness Based
on Balinese Local Wisdom' says that Bali has lontar which
is still consecrated in the form of usada lontar. The number
of usada palm leaves is in the thousands because they are
undergoing a process of copying or adapting. The lontar
that he studied was about Usada Buduh (the treatment of
madness). According to him, the Usada Buduh lontar offers
a type of traditional Balinese medicine to treat mentally ill
people. In the Usada Buduh treatment, in addition to being
given natural medicinal ingredients, mantras are also
added. That is, healers or in Bali are often called shamans
when treating people with madness besides being given
potions they also use incantations in the form of spells and
even in certain cases ask God through these spells so that
the sufferer will get well soon.
Apart from spells, the magical element in Usada Buduh is
the use of rerajahan. Rerajahan serves to ward off disease.
Not infrequently a disease has healed and then recurred.
Usually, this disease is made by smart people. Rerajahan is
believed to be able to ward off the disease from coming
again. Here, a dukun must explore and understand
496
rerajahan because rerajahan is an ornament that every

shaman supplies. Furthermore, besides rerajahan there is
also wijaksara, which in Balinese script consists of
eksasara, dwiaksara, triaksara, pancaksara, and
dasaksara. Even though in Usada Buduh wijaksara is not
used, the flexibility in traditional Balinese medicine is still
there. Even without mantras, rerajahan, and wijaksara, or
only with plants, animals, and water, maximizing healing
can still occur.
Nyoman Prastika (2017) stated that the mystical practice of
Balian Usada is actually based on Yoga teachings as taught
by Rsi Patanjali. But in practice it is connected with the
tantric tradition whose elements consist of yantra, mudra,
mantra, kuthamantra and pranawa. The impact of the
practice of literary yoga on balian usada is to have a
spiritual world view where one is declared as God's palace.
In other words, in his organs, God resides in His various
aspects. Therefore, balian usada has an obligation to
maintain and utilize his body in accordance with the
principles of tapa-brata or 'limitations that are spiritual
discipline'. It is this practice of Tapa-brata that is stated as
the fundamental thing that enables the body to be called an
active holy place, which overcomes all kinds of
defilements as a result of birth. That is, the body does not
merely have a physical or mechanical function that can be
treated at will to satisfy sensory desires, but is also a
divine/spiritual vessel that must function in the name and
for the sake of God.
Mysticism as a set of beliefs and practices in various forms
and varieties is one of the characteristics of Balian Usada.
By practicing Yoga Sastra and then the purity of the body
and mind of Balian Usada becomes perfect, automatically
the magical powers through the awakening of the kundalini
make Balian Usada gain magical powers that are siddhis.
497
The systematic effort of Yoga Sastra practiced by Balian

Usada has a psychological impact, where when Balian
Usada's magical powers have awakened, wisdom and self-
confidence naturally develop a charismatic glow (metaksu).
The effects of mystical practice which are based on three
main sources of usada, namely Sanghyang Buddha Kecapi,
Genta Pinarapitu, and Sastra Sanga, make Balian Usada the
foundation of society, especially in terms of healing
diseases. People who feel indebted to Balian Usada will
certainly try to return the favor with material things.
Suwantana in his research (2019) states that the healing
carried out by the Bahung Tringan community in the
Bebandem Village, Karangasem with the principle of the
liquid universe (semesta cair) covers the healing of
medical, non-medical, and balancing spiritual energy.
medical illness with regard to physical and mental illnesses
that naturally occur in a person's body such as high blood
pressure, blood sugar, heart disease, kidney disease, and
others. This disease can be cured through a creative process
within the healer. Healing of medical diseases usually
cannot be cured immediately because they are waiting for
the patient's body condition. Things that can be done to
speed up this healing process are to actively participate in
meditation with the Bahung Tringan Buddhist awareness
technique, perform Homa Jnana regularly, and participate
in Yoga asanas training.
Semesta Cair is a term used by the Bahung Tringan
Community when describing the process of healing long-
distance patients. According to Ida Wayan Jelantik Oka,
head of the Bahung Tringan Community, during a
preliminary interview, he said that transferring energy over
long distances is actually very simple as long as someone
understands the technique. According to him, this nature is
connected to each other and what connects it is called
498
liquid meta. If the patient's name is called, then that alone

is enough to determine the location or terminal where the
energy is directed. When the patient's name is called, the
energy that is channelled through this fluid universe will
automatically go directly to that person correctly and never
go wrong. Here far or near the location does not matter
because everything is completely connected.
In more detail, it is said that this liquid universe, apart from
being a link between one object and another, is also a
substance that functions as a distance breaker between the
person who is treating and the person being treated. Ida
Wayan explained that actually the problem of distance
exists because it is caused by space and time. When these
two things are eliminated, there is no such thing as
distance. This liquid universe is a void that transcends
space and time, so that when the healing energy is
transferred to the patient even though he is far away from
the healer's location, the patient is still in principle in front
of the healer. The liquid universe is both a connector and a
disconnector of space and time. With the separation of
space and time, the relationship between the patient and the
healer becomes as if there is no distance. Of course, people
who are able to access this liquid universe are those who
are qualified, who are successful in yoga. Those who are
proficient in cosmic energy processing will know the
existence of this liquid universe and it can be used in many
ways, especially in terms of energy transfer for healing a
patient.
Non-medical diseases, namely diseases caused by
someone's intentions with black magic attacks, are the
essence of healing techniques in the Bahung Tringan
community. Because in the community playing in the area
of spiritual energy, the disease associated with this is a
movement space for the community. So far, almost 80
499
percent of the non-medical diseases that have been treated

by the community can be cured, such as bebai, certain
contagious diseases and others. The liquid universe
principle is widely used in this non-medical healing. This
healing is done more remotely because it requires
immediate treatment, and with the principle of the liquid
universe, remote healing is very easy to do.
In some cases, the treatment of people who have high
spiritual talents is also very effective using this liquid
universe principle. People who have this talent can be
processed remotely without having to come to the hospital
for treatment. The function of the healing intention here is
to balance the large spiritual energy in the patient's body so
that turmoil does not occur. Usually, people who have
spiritual talent from birth have a strange life and fear. To
balance this, the healing intention plays a very important
role, and this intention can be functioned by going through
the liquid universe.
According to Ida Wayan Jelantik Oka, the elder of the
Bahung Tringan community, the principle of a liquid
universe (semesta cair) is the management of the energy in
the body because thoughts and feelings unite. This
managed energy in the body is called the liquid universe.
Then outside the body there is also energy or liquid
universe. This connection between the liquid universe
within and outside oneself allows the healing intention to
perform long-distance healing by ordering the liquid
universe to deliver the intention to the destination. Armed
with the name of the person who is to be cured, the
intention is certain where the patient is located and the
healer can process it remotely.
How to access the liquid universe (semesta cair) will be
easy when the mind and feelings are used to uniting. What
is important here in accessing the liquid universe is
500
managing the energy within. If energy has not been

properly managed, then accessing the liquid universe is
impossible. So, with strong and sustainable sadhana
practices, whether doing meditation, yoga asana or homa
jnana will be able to increase the ability to unite the mind
with the feeling within. The conditions used to access the
liquid universe are just that. When the liquid universe can
be accessed, then it can be used anytime and anywhere.
The implications of using the liquid universe in healing
techniques in the Bahung Tringan community are first, the
problem of time efficiency, energy and distance. Because
healing is done remotely, patients can easily be treated
without having to come to a place of healing. Second, it has
economic implications. This includes indirect implications,
but those who are used to accessing the liquid universe will
usually have all their needs met. The intention that is often
used to help others is recorded in the universe and when the
intention seeks to fulfil a need, nature will respond. If it
happens that economic problems are needed, then many
ways the money will come. This is nature's response. Third,
it has health implications. This has direct implications for
both liquid universe users and the patients being treated.
The morning of those who do healing through the liquid
universe, their bodies will be sensitive. If there is a disease
that is about to strike, he will know it right away, because
the intention of the person who is going to do harm can be
easily traced because the liquid universe is usually ordered.
Fourth, it has spiritual implications. this is a certainty,
because the Bahung Tringan mindfulness meditation
technique makes use of the liquid universe in checking the
success of the technique. When the process of astral travel
during meditation, the liquid universe is used for it. The
teacher who checks the student's whereabouts also uses the
liquid universe during meditation. Lastly, the implication is
501
self-confidence. This is indirect. When people have the

ability to access and are able to treat sick people. He is
usually special because not everyone can do it. This is what
makes that confidence. Likewise, because the technique
used must work, he who does this grows his self-
confidence.
Closing
Healing techniques, especially non-medical ones, are very
unique in Bali because they are supernatural. Healers
known as Balian are able to transmit healing energy to
patients either through the mantras they chant or through
certain media such as water or certain special items. This is
of course very unique and looks strange, but many of them
state that this technique is effective. As evidence, Balian is
still the prima donna of the Balinese people to visit when
they have non-medical health problems. This work will
descriptively describe one of the healing techniques
performed by the Bahung Tringan Community in
Bebandem Village, Bebandem District, Karangasem
Regency. The technique used is in the form of Shiva-
Buddhist creativity and the energy transfer process uses the
principle of a liquid universe. Through the principle of this
liquid universe, people who have both medical and non-
medical illnesses can be treated. Those seeking treatment
can come directly to the healer's house or may live in their
own house. In principle, the patient does not have to come
to the healer's location. Through the liquid universe, the
healer is able to transfer healing energy as if without
distance. It can be said that this liquid universe is a liaison
as well as a distance remover between the patient and the
healer.
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502
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503
An Analysis of Educational Value in Meme

Communication Styles
Ni Nyoman Ayu Suciartini, I Nyoman Payuyasa, Ni Luh
PT Putriyani Dewi, Ni Nyoman Yunike Kurniarini
UHN I Gusti Bagus Sugriwa Denpasar, ISI Denpasar
ayusuciartini@uhnsugriwa.ac.id
Introduction
Language plays an important role in determining the
success of a communication. Verbal and nonverbal
language reinforce each other to form positive
communication and in accordance with communication
goals. Once the importance of a language, in terms of
communication, one is not awkward to use language style
in delivery.
The language of communication takes many forms and
types and its use also varies depending on the social
context that surrounds it. In this digital era, the style of
language in communication has also developed quite
rapidly. The new style of communication in the digital
world, the internet world, the social media world, makes
the generation in it able to be creative with the existing
language style. The style of language that emerged later as
a new way of communicating is through the use of memes.
The presence of new media continues to be supported by
advances in communication technology that make the
process of social interaction in society experience
significant changes. Communication is a very basic and
vital social process in human life. Through communication,
humans can exchange messages and information. With the
advancement of technology that exists today, humans are
given a choice of ways to communicate that are even more
diverse.
504
If at first humans could only communicate verbally and

nonverbally, now with the internet humans can also
communicate visually, for example communication that is
increasingly diverse through social media such as
Facebook, Twitter, Instagram.
Meme is one of the works of art that netizens have been
showing up on social media lately. In the digital era
circulating memes are no longer understood as limited to
small units of culture that are spread from person to person
by copying or imitation, but now the term meme refers to
the replication of a person's photo or image which is
changed to another form, coupled with various written
usually satire or joke via Windows (and other operating
systems) from Internet users. Memes can develop by
imitation by humans according to the ideas stored in the
brain and spread by the process of imitation and posting by
netizens.
Memes on social media are made and intended to be able to
voice, criticize, entertain, or inform something related to
the world of economics, politics, socio-culture, even in the
world of education. This meme can be used as a new
communication medium by students as a form of creativity
to convey arguments or opinions.
Memes are mixed and matched between narratives,
pictures, colors, and events, making this media able to
attract the attention of students and the general public to the
messages to be conveyed. There are also many meme
creators from students, students, and even the general
public who are meant to be able to communicate in a new
style on social media.
Social media, especially Facebook, Instagram and Twitter,
which are used in Indonesia, are almost completely
accessible to Indonesian citizens. The presence of memes
on social media is also a unique sight considering that
505
memes can usually be used as entertainment, social

criticism, a means of self-expression, and more. Memes are
ideas, behaviors, or styles that spread from one person to
another within a culture or they can also be screenshots
from television shows, movies, etc. or homemade pictures
that are modified by adding words or writings to humorous
and entertaining purposes. Students are very familiar with
the presence of memes. This is what educators must take
advantage of so that religious learning is contextual.
Memes are used as an interpretation of the meaning of
religious tolerance in Indonesia. This was made by meme
makers on social media so that the atmosphere on social
media can be harmonious and remind again of the
differences that exist in Indonesia to unify instead of
compartmentalize differences in ethnicity, religion, race,
and others. The formulation of the problem in this study is
how to analyze the educational-themed discourse contained
in memes on social media? The purpose of this research is
to analyze the existence of educational values in memes on
social media that teachers, lecturers, and other educators
can use as media to support the learning process. This
study uses several previous studies as a reference in its
analysis or as a review of the literature in this study. The
first study entitled "Satire Language in Social Media Meme
Culture" written by Ni Nyoman Ayu Suciartini 2019
reveals that political meme culture on social media contains
a style of satirical language which functions to satirize,
criticize, as well as satirize with humor. All the language
and sentences chosen really tickle according to the true
characteristics of the meme. With the existence of new
communication tools in the digital world, such as making
this meme, the space for creativity to criticize is more open
and more varied. Memes can be humorous as well as
material for contemplation of the reality that happened.
506
Furthermore, research entitled Memes on Social Media:

Semiotic Analysis of Haji Lulung Memes which was
researched by Christiany Juditha in 2015 revealed that
Memes in the form of images or videos are interpreted as
ideas, behaviors or styles that spread from one person to
another through social media to become a vehicle for
entertainment. because it is funny, contains parody and
satire. However, it also creates a problem where people
think that everything can be used as a joke in the form of a
meme and the aim is to corner certain parties, especially if
that party makes a mistake like the Haji Lulung case. The
purpose of this study is to get an overview of the semiotic
elements in the Haji Lulung meme circulating on social
media. This research method is semiotic analysis with
Charles Peirce's semiotic approach (signs, objects and
interpreters). The results of the study concluded that there
is a close relationship between signs, objects and
interpreters. The sign (image) of the meme created by
netizens responds to the feud between Lulung and Ahok.
The object (meaning) generally contains scorn, satire and
netizens' dislike of Lulung and is packaged in the form of
satire (humor). While interpreters or attitudes (thoughts) of
meme creators and netizens tend to be the same. Where
netizens generally accept and agree with the contents of
this meme and support each other and label Lulung as a
person who deserves to be disliked.
Subsequent research entitled "Discourse on the Expression
of Social Criticism of Soap Operas Through Internet
Memes" which was researched by Eka Dian Savitri
revealed that soap opera memes have 3 main themes,
namely criticism of moral content, criticism of logical
thinking, and criticism of creativity. The substance of
criticism initiated by the meme communicator is packaged
through interesting media images, according to the context
507
and conditions of Indonesian society, including (1) sinetron

memes show gender bias by using more text and images of
women as the attractiveness of memes, (2) sinetron memes
place children -children, youth, and women are the most
vulnerable groups affected by soap operas, (3) criticism is
not only aimed at soap opera producers but also at the
Indonesian broadcasting commission (government) which
is deemed unable to carry out its role properly, in addition,
criticism is also directed at soap opera viewers (vulnerable
groups) who indirectly help preserve soap opera shows that
are not educational.
Research related to tolerance education which is also used
as a reference, namely research entitled Tolerance
Education in Indonesia: A Literature Study written by
Prosmala Hadisaputra et al in 2020 states that tolerance
education in Islamic boarding schools is implemented
through; 1) habituation; 2) advice; 3) clerics' exemplary; 4);
attention; 5) learning that is programmed in the curriculum
and not programmed, such as inserting tolerance values in
every lesson; 6) daily activities; and 7) spiritual experience.
The research entitled Multicultural-Based Religious
Tolerance Education at Putera Harapan National 3
Language High School (Pu Hua School) Purwokerto,
Banyumas Regency conducted by Tri Indah Yani in 2020
stated that Putera Harapan National 3 Language High
School (Pu Hua School) is a multicultural based school that
has students and school members with different
background conditions both in terms of religion, ethnicity,
race and culture. Where this diversity is a result of the
principles that schools have, namely schools that are open
to the public and do not discriminate between religions,
ethnicities, races and cultures. In addition, the existence of
differences in backgrounds that occur is not a reason not to
live side by side and mingle with each other.
508
The difference between the research above and the research

conducted is related to differences in research objects that
reveal or describe the value of religious tolerance education
in Indonesia through memes that are spread on social
media. The novelty of this research lies in the issue of
tolerance which is an important issue to continue to be
discussed and studied scientifically in order to be able to
maintain an attitude of religious tolerance and maintain the
unity and integrity of the Republic of Indonesia.
This study also uses several supporting theories as

references in its discussion. Understanding Semiotics in
general is a study of science about examining signs. In the
study of semiotics considers that social phenomena in
society and culture are signs, semiotics studies the systems,
rules and conventions that allow these signs to have
meaning. For Charles Sanders Peirce, the fundamental
principle of sign nature is representative and interpretive
nature. The representative nature of the sign means that the
sign is something else, while the interpretive nature is that
the sign provides opportunities for interpretation depending
on the user and recipient. Semiotics has three areas of
study: a. The sign itself. The study of different signs,
different ways of conveying meaning and how signs relate
to the people who use them. b. Systems or codes of study
that cover the ways in which various codes were developed
to meet societal or cultural needs. c. The culture in which
codes and signs work depends on the use of codes and
signs. Semiotic studies are in two paradigms, namely the
constructive paradigm and the critical paradigm. Charles
Sanders Peirce is known for his triadic model and his
trichotomous concept which consists of the following: 1.
Representamen is the form received by a sign or functions
as a sign. 2. Object is something that refers to the sign.
509
Something that is represented by a representamen related to

reference. 3. Interpretation is a sign that is in someone's
mind about the object referred to by a sign.
Memes display a combination of photo slides and text, and
are intended to respond to an issue that is currently being
hotly discussed in cyberspace as well as real conditions in
society. Nugraha (in Ari Listyorini, 2017) states that a
meme is an image or photo that is given text or language to
produce a new meaning. There are not many theories that
explain memes. The term meme comes from the Greek
"mimema" which means something that is imitated.
Memes, which can be said to be memes, are a form of
discourse. One of the meanings of discourse according to
the Big Indonesian Dictionary / KBBI (2005: 1265) is the
whole speech which is a unit. Discourse is the largest unit
of language used in communication. The awareness that
arises is that memes are a creative response to an issue that
is currently being hotly discussed and usually the memes
that are present are more satirical and entertaining.
The impact of Internet technology has led to the emergence
of social media that makes it easier for audiences to
interact. The process of communicating, which is usually
done face-to-face, can be done anywhere and anytime
without any restrictions supported by existing social media
such as Facebook, Twitter, Instagram, Path and other social
media. Williamson in Widjajanto (2013: 143) states that
social media is media that is designed to spread messages
through social interaction, and is made with highly
accessible and large-scale publication techniques. The
characteristics of social media that are virtual often produce
phenomena that are booming both among social media
users themselves and even a wide audience. The
phenomena that arise from social media such as the
jilboobs phenomenon, selfies, trending hashtags, memes
510
and other phenomena. Of course, each social media must

have its own phenomenon, depending on how information
is disseminated by its users. The last phenomenon is a
phenomenon that is currently booming among social media
users in Indonesia, namely the meme phenomenon. This
phenomenon appears and develops in various social media
such as Twitter, Facebook, Path and Instagram. On the
merdeka.com site, images called memes are actually a form
of someone's expression shed through pictures. According
to Bauckhage (2011), memes usually develop through
comments, imitations, parodies or even the results of news
coverage in the media. Meanwhile, according to Shifman
(2013), the phrase meme is generally applied to describe
the propagation of content such as jokes, rumors, videos, or
websites from one person to another via the Internet.
Methods
This study was designed by the authors using descriptive
qualitative research. Descriptive research is research whose
essence is to collect information about an existing
symptom, namely according to the circumstances at the
time the research was conducted (Arikunto, 2006: 54).
This study uses a semiotic analysis method with a
qualitative approach. Semiotic research is a method for
analyzing and giving meanings to message or text symbols
(Pawito, 2007:155). In this research, semiotic analysis from
Pierce is used as an analytical tool which emphasizes 3
main elements, namely sign, object, and interpreter, so that
what is studied in this research is sign (image, shape,
shape, color in memes); Object (the meaning of the signs in
the meme); Interpreters (attitudes and thought patterns of
meme creators or people who use signs). Humans can only
think and communicate by means of signs. The sign in
question can be a visual sign that is non-verbal or verbal in
nature. This was stated by the semiotic figure Charles
511
Sanders Peirce (Fiske, 2011). Peirce stated that a sign is

something that represents something that can be an
experience, thought, idea or feeling. Meanwhile, according
to Peirce, semiotics is an action, influence or cooperation
of three subjects, namely sign, object and interpretant. The
theory of the triangle of meaning or triangle meaning
consists of the main elements, namely the sign (sign),
object (object), and interpreter (interpretant).
A sign is something in a physical form that can be
perceived by the five human senses and is something that
refers to (represents) something other than the sign itself.
Signs according to Peirce consist of symbols (signs that
arise from agreements), icons (signs that arise from
physical representations) and indexes (signs that arise from
causal relationships). These sign references are called
objects. The object or sign reference is the social context
which is the reference of the sign or something referred to
by the sign. The interpretant or sign user is the concept of
thought from the person who uses the sign and derives it to
a certain meaning or meaning that is in one's mind about
the object referred to by a sign. The most important thing in
the semiosis process is how meaning emerges from a sign
when the sign is used by people when communicating
(Fiske, 2011). This research will look for the social
meaning contained in several memes related to religious
tolerance that are hits on social media by looking at the
relationship that exists between signs, objects and
interpretations. Signs are images, shapes, shapes, colors in
memes. Meanwhile, the object element is the meaning of
the signs in the meme, while the interpreter is the attitude
and thought patterns of the meme creators or the people
who use the signs. This study uses a semiotic analysis
method with a qualitative approach. In this research,
semiotic analysis from Pierce is used as an analytical tool
512
which emphasizes 3 main elements, namely sign, object,

and interpreter, so that what is studied in this research is
sign (image, shape, shape, color in memes); Object (the
meaning of the signs in the meme); Interpreters (attitudes
and thought patterns of meme creators or people who use
signs). Humans can only think and communicate by means
of signs. The sign in question can be a visual sign that is
non-verbal or verbal in nature. This was stated by the
semiotic figure Charles Sanders Peirce (Fiske, 2011).
Peirce stated that a sign is something that represents
something that can be an experience, thought, idea or
feeling. Meanwhile, according to Peirce, semiotics is an
action, influence or cooperation of three subjects, namely
sign, object and interpretant. The theory of the triangle of
meaning or triangle meaning consists of the main elements,
namely the sign (sign), object (object), and interpreter
(interpretant).
A sign is something in a physical form that can be
perceived by the five human senses and is something that
refers to (represents) something other than the sign itself.
Signs according to Peirce consist of symbols (signs that
arise from agreements), icons (signs that arise from
physical representations) and indexes (signs that arise from
causal relationships). These sign references are called
objects. The object or sign reference is the social context
which is the reference of the sign or something referred to
by the sign. The interpretant or sign user is the concept of
thought from the person who uses the sign and derives it to
a certain meaning or meaning that is in one's mind about
the object referred to by a sign. The most important thing in
the semiosis process is how meaning emerges from a sign
when the sign is used by people when communicating
(Fiske, 2011). This research looks for the social meaning
contained in several memes related to religious tolerance
513
which are hits on social media by looking at the

relationship that exists between signs, objects and
interpretations. Signs are images, shapes, shapes, colors in
memes. Meanwhile, the object element is the meaning of
the signs in the meme, while the interpreter is the attitude
and thought patterns of the meme creators or the people
who use the signs.
In this study, the things studied are signs including images,
colors in memes, objects including the meaning of the signs
contained in memes which contain the educational value of
tolerance which can be used as material for religious
literacy in educational units. where the interpretation
includes the semiotic elements contained in the meme, the
meaning or message contained in the meme and the
mindset of the meme creator or the person using the sign.
The data collection technique was carried out by collecting
several memes that were spread on the internet and which
had gone viral. Selected several memes taken from social
media Instagram, Facebook, Google, and other social
media. The research instruments used were the capture or
copy method, the observing method, and note taking. The
unit of analysis for this study includes all the memes about
tolerance education. Data is processed based on the needs
of researchers. Data processing and analysis was carried
out descriptively by explaining, describing and comparing
the information obtained with the theory.
The data collection technique in this study was to collect a
number of memes about education that were hits or viral
and shared from a number of social media such as Twitter,
Facebook and Instagram to study. These three social media
are deliberately chosen because they circulate the most
memes related to religious tolerance in Indonesia. The unit
of analysis in this study is all educational-themed memes
circulating on social media. There are several memes taken
514
randomly in this study with the consideration of being the

most hits or viral on social media.
Based on this research design, there are five main points
that will be carried out, namely (1) formulating the
problem, (2) determining the type of data needed, (3)
determining the procedure for collecting data, (4)
determining the procedure for processing data, (5) drawing
conclusions. In accordance with the qualitative research
design, in determining the subject and object of research
are described as follows. The subjects in this study were
memes on social media such as Facebook, Twitter, and
Instagram, while the research object was memes that
contained spirit or educational value.
In this study, researchers also used the documentation
method. The documentation method is a method of
collecting qualitative data by viewing or analyzing
documents made by the subject himself or by others by the
subject. Documentation is one way that qualitative
researchers can do to get an overview from the subject's
point of view through a written medium and other
documents written or made directly by the subject
concerned. Collecting memes on social media such as
Facebook, Twitter and Instagram that contain content of
religious tolerance and then analyzed based on semiotic
studies. Data analysis in this study used qualitative data
analysis procedures. In general, data analysis using this
model includes three stages, namely (1) data reduction, (2)
data presentation, and (3) verification or drawing
conclusions. These three stages interact with each other,
starting with data collection and ending with the
completion of writing a research report. All of these stages
have a process linkage with one another.
515
The emergence of memes in Indonesia has become a trend

in itself, especially among the younger generation and
creators who quickly catch social issues that are developing
in their era. The emergence of this meme is a social
phenomenon that is motivated by such a free
communication pattern as a celebration of the democratic
process of young people. Apart from that, the existence of a
very open social network also becomes a very fertile
ground for the process of spreading, making, and even
sharing memes to become a new habit that can make the
creator have a special place in society. In the process of
communication, it is not uncommon for memes to be used
as a medium for discourse wars or opinion wars by
interested parties. Most of the memes that are scattered on
social media such as Facebook, Instagram, Twitter contain
photos and writings or text that are funny, entertaining,
satirical, and not least are also satirical in tone. The
following are some memes on social media that the author
randomly found on social media Facebook, Instagram and
Twitter that contain educational values. Such a fantastic
number of likes, comments, and re-uploads made this
meme go viral on social media.
516
Figure 1. Meme on Facebook Greeting the Minister of

Education
(image source: facebook)
The meme above went viral when the boss of Gojek or the
owner of the Gojek company was lined up to become the
Minister of Education of the Republic of Indonesia. With
the slogan according to the application, the meme above
contains entertainment, satire, as well as information in it
which suggests that learning in the digital era can be made
easier by the presence of many applications that assist the
learning process. Based on semiotic theory, especially with
regard to signs, the above memes relate to images, shapes,
shapes and colors. The form of the meme above uses
illustrations in black and white and simple images.
However, the writing is clear and the images used represent
the message being conveyed. The second discussion is
about objects. The object in semiotics is the meaning of the
signs in the image. The meaning of the human illustration
depicts students who welcome the new Minister of
Education and ask questions regarding today's lesson which
are answered by shadowy figures who are not yet clear
with narration according to the application. This can be
interpreted as a subtle or positive satire that in this digital
era, education must improve in a better and more modern
direction. The use of the internet or digital must be able to
educate the life of the nation. However, on the other hand
there is also negative satire that can be interpreted from the
dialogue that is presented that education in Indonesia works
according to who is the minister. All educational policies
will follow with power, as if education itself is not steady
or solid. The next discussion is the interpreter
(interpretant). In semiotic studies, interpreters are the
517
attitudes and thought patterns of meme creators or people

who use signs (meme). Interpreters in this case are netizens
who have access to be able to share and comment on the
presence of the meme above. Netizens also have the view
that the meaning of the meme above can be interpreted
from two perspectives, namely that education in the digital
era must come into contact with many innovations,
especially in the field of technology which prepares various
applications to facilitate the teaching and learning process.
On the other hand, the meaning can be conveyed, that is,
policy changes in education depend on who is in charge or
who is the minister, so that it is felt that education can also
be linked to the political world.
Figure 2. Memes
related to moral
education
(memes 2; source: Instagram)
Based on semiotic studies that discuss forms, signs, and
interpretants, the above memes can be analyzed as follows.
The shape of the meme above uses a rectangle with
518
illustrations containing human figures. The color was

chosen to be bright and soft, not black and white so it is
more interesting to look at. The shape of the image can
directly interpret what the author is worried about. In terms
of object, the meme above shows a teacher character who
has a frightened expression and turns to face a wall that
seems to want to say something but is blocked by a wall
that does not have the power to hear and witness the events
that make the teacher sad. Another character is a big man,
like a bouncer with his eyes covered with HAM written on
it. The eyes of the strong body were closed which could be
interpreted as a symbol that the strong body could not see
what was happening so that its great power could be
misdirected. The third character is a child who is in
elementary school with his tongue sticking out as if
mocking the teacher showing a proud expression. This
illustrates the phenomenon that is happening in Indonesia
today where moral or character education should be a joint
task of teachers, parents and the community. It is often
found that parents or the community actually come to
teachers when their children receive reprimands or advice
in class. Parents also made threats and loud appeals tending
to be sarcastic at the teacher as if the teacher had no place
to complain. If so, the teacher will bear the double burden
of a mistake. From interpreters, comments from netizens
support the values of moral education that must be re-
enforced in schools. The teacher's job is not only to teach,
but to educate, guide, and make educated people useful. If
parents still use harsh and threatening methods when their
children are educated wisely, there will never be an
improvement in morals in this country.
519
Figure 3.
Differences
in education
memes
(memes 3; image source: ngomikmaksa website)
The third meme, viewed from semiotic theory, has a square
shape with bright illustrations and colors that make it
interesting to pay close attention to. The choice of color
also indicates firmness in conveying opinions and ideas. In
terms of object, this meme has the meaning that there are
different needs required at each level of education. If in
public schools maybe this difference is not so striking.
However, when compared to private schools, which have
good quality assurance, they also have a very high gap in
terms of the cost of education. On National Education Day,
as written on the meme, the meme maker may ask a
question, why is education in Indonesia still very
expensive?
There are castes that are quite high in terms of the costs
that must be incurred to be able to receive a quality
education. In terms of interpretation, netizens who
comment mostly highlight the values presented in the
meme above. Nominal values are really very expensive to
get access to education in Indonesia.
520
Conclusion
The semiotic elements studied in this study are signs
(images, shapes, shapes and colors), objects (meanings)
and interpreters (attitudes and thought patterns of meme
creators or people who use signs). The results of this study
concluded that of the several memes studied, the dominant
ones were aimed at informing, entertaining, and criticizing
the implementation of education in Indonesia. The forms of
these various memes are almost the same, in the form of
photos and comics accompanied by narratives that contain
educational values or highlight educational issues in them.
The colors used in these memes are standard and don't
change from the original color of the photo. Specifically for
comic memes, the colors used tend to be bright and bright
(orange, yellow, red, blue and green).
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523
The Roles of English Language in

Tourism andStrategies for Improvement
Ida Ayu Made Sri
Widiastuti1
Ida Bagus Nyoman
Mantra2
1,2
Universitas Mahasaraswati
DenpasarEmail:
idaayuwidia@unmas.ac.id,
bagusmantra@unmas.ac.id
Abstract
The tourism industry in Indonesia is increasing. Many
efforts have been made in developing and developing
tourism in Indonesia, both in terms of facilities and
infrastructure and the quality of human resource
development. All tourism industry personnel should be
highly competent in English to communicate
effectively. This study used qualitative research design
to explore the roles English language in the tourism
industry and strategies for improvement undertaken by
the tourism personnel. Data were collected through
interviews and direct observation of the tourism
industries in Bali. This study found that English is still
highly essential for tourism personnel, and several
strategies were taken to improve their English language
competence. This study highlights that tourism
stakeholders should pay more attention to the English
language competence of their staff, and intensive
training should be conducted continually.
Keywords: Roles, English, Tourism, Improvement
INTRODUCTION
Language is an essential communication tool in
the era of globalisation in business, economy, society,
tourism and technology. Therefore, the existence of
524
language is necessary toestablish good communication.

English is an international language important for
smooth interaction between various countries
(Widiastuti et al., 2021). Moreover, in this era of
globalisation, English has become a mandatory skill
that students, students or professionals must possess.
Due to the development of science and technology and
the demands of an increasingly advanced and modern
era (Astawa et al., 2018), it requires language skills,
especially English.
English as a means of international
communication makes English important in all fields.
The vital role of tourism in economic development in
various countries is no longer in doubt (Mantra et al.,
2020). Many countries, in the last few years, havetaken
tourism seriously and made tourism a leading sector in
earning foreign exchange, creating jobs, and alleviating
poverty.Since tourism developed in Indonesia, tourism is
one of the socialaspects in people's lives contributed to
the development of natural and human resources in
Indonesia (Pramana et al., 2022). At the moment,
tourism is no longer just an industry but also a field of
study and developed as a science, namely an activity that
has a role and influences enormous impact on human
life. Thus, tourism activities involve various companies
engaged in transportation, accommodation, food and
service.
The tourism sector continues to be encouraged
because this sector is a mainstay in tourism, generating
public income andforeign exchange for the country. The
development of the tourism industry will affect the
increase in the community's income around the tourist
object and the creation of jobs (Wibowo & Hariadi,
2022). Among the supporting sectors of tourism
development, human resources are the primary sector
that is very important to pay attention to prepare people
involved in tourism later. An essential component in
promoting the Indonesian tourism industry is necessary
improvement. In this case, multilingual mastery,
especially English as a language International,
525
significantly contributes to the development

sustainability of the country's cultural tourism
(Widiastuti et al., 2020).
Employment in the tourism industry is an
attractive option for most young people looking for
work (Salazar, 2022). When they decide to find a job in
this sector, they must speak English well. Nowadays,
everyone must have a good command of English,
especially in the tourism industry. English is also one of
the most widely used languages in tourism. Especially
for hotel staff, for example, it is essential to speak good
English because how we communicate will make a big
difference to the comfort of visitors. As hotel
employees, we must be able to answer them calmly and
politely in providing correct informationthat guests can
understand. Good English is essential to communicate
appropriately (Widiastuti, 2019).
Moreover, along with changing times, there has
been a large increase in the number of tourists travelling
for business or leisure (Utami et al., 2023). Therefore,
the travel industry also promises big jobs. In this case,
travel agents prefer to choose candidates fluent in
English because they can function to book flights or
hotel rooms, arrange local excursions, or provide
instructions on the booking process for all the
accommodations that tourists need. The mastery and
improvement of English language skills is an activity
that studies a language so that the language is known,
known and mastered for mutually beneficial
communication (Handayani et al., 2021).
In Indonesia, the English language barrier is
one of the problems that can occur in the tourism
industry. English language skills for tourism personnel
are not evenly distributed and only several people can
communicate effectively in English (Mantra & Kumara,
2018). Therefore, it takes an effort to master the English
language individually (self-taught) or in groups
(courses). English as a foreign language in Indonesia
has been taught since elementary education (Radhika,
2017). However, the problem that often occurs is that
526
the language cannot be applied properly or normally.

The learning activities are not properly conducted and
lack communication practices. Another problem is that
English still need to be accommodated andimplemented
in everyday life. The effect of this situation is that many
people and academics are left behind in science,
technology and the tourism industry.
Because of the above, training and mastery of a
good English language are needed in an innovative and
applicable way with activities process that is mutual,
comprehensive, relaxed and continuous. The expected
results for learners are directly able tocommunicate it in
educational and business activities, especially in the
tourism industry. Therefore, in this study, the discourse
andthe phenomena of the importance of English for
tourism businesses and the efforts for improvement are
thoroughly studied. The findings of this study may be
beneficial for tourism stakeholders to improve tourism
services.
RESEARCH METHOD
This research uses a qualitative method, namely
explaining the role of English in tourism and strategies
done by tourism personnel to improve their English
skills. Qualitative research is a method used to collect
qualitative data to reveal natural phenomena (Ary et al.,
2018). Data was collected throughinterviews and direct
observation in the field. They directlyobserved the use
and important role of English and the strategiesused to
develop their English skills. Data analysis was carried
outdescriptively to get factual findings about the critical
role and various strategies for developing English
Industry tourism in Bali. Data analysis is an activity of
organising data into specific arrangements in the frame
to interpret data, tabulated in accordance with the
arrangement of data presentation required by the data
analysis process is the final step carried out by the
researcher. This step is carried out after the data
collection process is considered sufficiently
representative. Findings from this study presented
527
descriptively by providing valid and actual arguments

related to the studied variable.
RESULTS AND DISCUSSION

The Roles of English in the Tourism industry
English is an international language used as a
means of communication between countries. English
has an essential role in the world of tourism. Thus the
ability to speak English is also essential. All tourism
actors are required to be able to speak English to be
able to provide maximum service, especially to foreign
tourists. This increase in service quality has, directly
and indirectly, impacted the growth of tourism activity
in the area.
Mastery of English for the community,
especially in tourist areas some good roles. These roles
include promoting tourism abroad, to provide guide
reservation and accommodation services when guiding
foreign tourists. It is known that English is a language
which can bridge interactive communication between
local communities with visitors from abroad. World
cooperation relations currently cover many aspects,
including the economic, political, cultural and tourism
fields.
In addition, social interaction is increasingly
global, especially in increasing tourist visits between
countries. The tourism industry, one of the country's
non-oil and gas foreign exchange earners in the service
sector, is increasingly being encouraged by the
government through promotional programs athome and
abroad. In addition, the tourism industry and services
are inseparable from foreign guests who visit a country
for business activities, state guests, research, individual
trips and group trips. In this case, of course, a good
mastery of the English language is needed to
successfully deliver tourism information and improve
tourism activities in various ways.
Based on the results of the questionnaire, it was
found that 42 respondents out of 50 or 84% of them,
said English is essential as a communication tool in
528
carrying out their duties, namely serving foreign

tourists. At the same time, eight respondents out of 50
or 16%, said that English is sometimes necessary
because foreign tourists who come to that place already
can use Indonesian, although not very fluent. Of all the
informants, no one said that English is unimportant. By
looking at the data above, the role of English is
essential once in supporting the tourism industry.
" Well. I think English is an essential language
to masterbecause most tourists speak English. I
can get a better job if I speak English well”
(Respondent 1)
"If without having good English, I can not do

my job. I am a hotel receptionist. I can not do
my job properly if I don’t speak English”
(Respondent 2)
“I work as a tour guide. For me, English

mastery is a must for all tour guides because
tourists mostly speak English if they need to
ask something” (Respondent 3)
“I m a restaurant staff, I use English all the time.

I can domy job if I don’t speak English. That is
why I always learn English so I can do my job
properly without any complaints” (Respondent
4)
529
The excerpts of the interview above showed

that all tourism staff considered English an essential
language to be mastered. It is an important language for
them to get a better job and to do their job well, as
English is the primary language for communicating
within the tourism industry. The mastery ofEnglish can
support commercial communications and provide
positive information about the area's attractions. In the
tourism sector, proficiency in English plays an
important role, particularly in guiding activities and
services in the field of tourism.
Therefore, existing capabilities honed from the
elementary, middle and upper levels are expected to
produce resources for people who understand excellent
and proper tourism English. In addition, provide
knowledge and training regarding using applicable
English in tourism. That matter showshow important it
is to master a foreign language, especially English, as
one of the introductions to success in one's academic
field and to support a career in the world of work. The
role of English in the tourism sector, among others, is to
promote overseas tourism, reservation services,
accommodation services, guiding services, and
communication of foreign tourists with thepublic, which
in turn is related to the image of Indonesia by these
foreign tourists. Tourism workers who should master
English languages include travel agent employees, hotel
employees, tour guides, and tourism community
members.
Regarding tourism services, foreign tourists
who come to Indonesia must be served, while tourism
workers must serve guests like a king. Because that is in
communication with strangers (foreign tourists), in this
case, the tourism actors in Indonesia must master the
English language to communicate andserve good guests.
The whole process of communication with foreign
tourists requires proficiency and mastery of a foreign
language. The role of foreign languages in increasing our
tourism is to promote tourism outside services,
reservation services, accommodation services, services
530
when guiding, and foreign tourist communication with

the community.
Strategies for Improvements

Those working in the tourism sector must have
good English skills. Weak ability The English
language of tourism workers is influenced by several
things, one of which is background education
background that is not provided from elementary to
secondary level. Language learning English should
emphasise original assessments such as listening
practice, talk, read and writing. To improve speaking
competence, writing ability must also be taken into
account, the real world of work where the ability to
write requires someone to be able to write Coordinate
aspects of listening, speaking and reading skills
optimally in the world of tourism, especially hospitality.
Writing is one of the four language skills that must be
mastered.
The minimum targets for mastering the English
language are: Simple conversations related to the work
being done, as well as mastery of grammar and basic
conversations. When someonehas to communicate with
people from other countries who have different
languages, mastering a foreign language where both can
understand each other is an absolute thing. Regarding
tourism services, foreign tourists who come to
Indonesia are guests who must be served, while tour
operators are servants who must serveguests like kings.
That is why in communicating with foreigners in this
case, it is the tour operators in Indonesia who must
masterforeign languages so they can communicate and
serve guests well.
Basically, the whole process of communicating
withforeign tourists requires the ability and mastery of
the English language. The role of the English language
in increasing our tourism includes tourism promotion
abroad, reservation services, accommodation services
(hotels or travel), guiding services, and foreign tourist
communication with the public.
531
Refers to the implementation of activities in the

form of English training towards tourism workers in
Bali, then it can be resolved that to master a language
English so it can be applied inthe form of a conversation
learner does not focus on mastery of grammar
(grammar). The learner can master the English
language through interactive activities with other
students. So that foreign language that will be mastered
can be easy to apply immediately. In addition, learning
resources are suggested can be taken from the book,
magazines, pamphlets, and brochures of nature
attractive by doing activities question and answer with
role play play), creating and answering questions own
treasury control words, games and others.
Some improvements efforts undertaken by
tourism staff to improve their English are by learning
individually, learning with friends, learning in groups,
and taking online classes and English courses offered
by the industry where they work. It is hardly any time
for them to study at English schools because theyhave to
work Eight hours a day. Moreover, most of them need
tobe able to attend English classes outside the industry
where theywork because of sufficient financial support
and limited time.
Based on the observation of the tourism
industry, the efforts of the tourism staff to speak
English through this trainingencountered problems in its
implementation. That is, the tourismstaffs still need to
improve in language skills. Their English thought, in
fact, they did have the ability to speak English well. The
low desire to improve English proficiency is based on
the results of interviews with participants because the
learner already feels comfortable with the capabilities
they currently have. They stated so far, they can
communicate, though sometimes miscommunication
still occurs. Nevertheless, the motivation continues to
improve English proficiency so that being able to use
English correctly and adequately in the future directly
also impacts career advancement or the position where
they work.
532
It is a work in progress mastery of this English

languagethat tourism staff should be more active so that
the target masterand capacity building English language
can be achieved. If tourism staff carry out these
activities regularly and consistently, then the mastery of
foreign languages is well achievable.
CONCLUSION
It can be concluded that English is one of the
most important languages to be mastered by tourism
staff. It is used asa means of communication within the
industry. Therefore, having good communication skills
in English is a must. However, they found that English
is not easy to master because it requires a lot of
practice. There are Some improvements efforts
undertaken by tourism staff to improve their English,
such as learning individually, learning with friends,
learning in groups, and takingonline classes and English
courses offered by the industry where they work. It is
hardly any time for them to study at English schools
because they have to work Eight hours a day. Moreover
most of them can only attend English classes in the
industry where they work because of sufficient financial
support and limited time. This study suggests that
tourism stakeholders should provide adequate
opportunities for their staff to improve their English.
533
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535
Woman Characteristics in
Entrepreneurship Concept Perspective
Liberal Feminism Theory
Husnul Khotimah
Institut Agama Islam Negeri (IAIN) Kediri
husnulkhotimah@iainkediri.ac.id
ABSTRACT
This study aims to analyze the character of woman in
the concept of entrepreneurship through liberal
feminism theory. This theory says that woman have
advantages in their character so that they are able to
to bussines optimally. This study uses descriptive
qualitative approach took a research locus in the
environment of PT Gudang Garam Tbk Kediri East
Java, from January to March 2023. Data analysis
techniques use interactive model. The result states
that women have four characters that are used as
provisions in entrepreneurship, namely women are
(1) multitasking figures, reflected in the concept of
18th century liberal feminism theory by Mary
Wollstonecrat about the view of rationality in
women to be themselves;(2) having social
competence in fostering interpersonal relationship;
(3) having an entrepreneurial mindset, both of which
are reflected in the concept of 19 th century liberal
feminism by John Stuart Mill regarding the right to
organize and negotiate, the last (4) having a great
passion to gain recognition from others especially
other women, reflected in the concept of 20th century
liberal feminism by Betty Friedan regarding the right
to manage the economy and social affairs.
536
Key words : entrepreneurship, gender, liberal

feminism
INTRODUCTION
Small and Medium Enterprises (SMEs) have a

role as the backbone of providing employment,
dynamic and stabilizers for economic development in
both developed and developing conuntries (li, Zhang,
and Matlay 2003; Thanasi-Boçe 2020). This was also
confirmed by Schumpeter who stated that an increase
of entrepreneurs is directly proportional to an increase
in a country’s economic growth (Bygrave, 2004).
Innovations carried out by bussiness actors are able to
increase productivity in order to realize the
Sustainable Development Goals (SDGs) through
direct impact on the process of alleviating poverty
and unemployment.
Data from BPS and the Ministry of
Cooperatives and SMEs states that 99,8% of
bussiness in Indonesia are small bussiness involving
88,4% of the total workforce involved in the
bussiness sector (https://www.djkn.kemenkeu.go.id/).
This means that the number of entrepreneurs in
Indonesia is 3,47% of the population and is behind
Singapore with 8,76% of the population. In fact, in
developed countries, the percentage is already at 14-
15% of the total population. This requires
acceleration so that Indonesia can produce many
young successors and be able to compete with other
countries, such as Malaysia, Singapore, and Thailand.
One way that can be applied is the elimination
of Gender Stereotypes. Joanne Cohoon of the
National Council of Women in Technology (NCWIT)
537
stated that men and women have similarities in

entrepreneurship (Ikhtiagung and Soedihono 2018).
Data states that women have several advantages in
entrepreneurship compared to men
(www.unpar.ac.id). Some of the reasons include
having a great enthusiasm to be equal with other
people, flexible time, and the social side that places
them everywhere (Irawati and Sudarsono 2020;
Safitri and Hatammimi 2014). Women who are
capable of entrepreneurship are tolerant and flexible,
realistic and creative, enthusiastic and energetic and
able to relate to the community environment and have
a medium level of self-confidence (Suprani 2017).
The advantages possessed by this female figure
are directly proportional to the three supporting
aspects for an entrepreneur, namely the aspect of
cognition (a person's belief in the correctness of the
entrepreneurial activity he is engaged in), the aspect
of affection (a person's feeling in entrepreneurship)
and the conation aspect (a person's activity in
entrepreneurship) (Abdullah and Septiany 2019;
Hendrawan and Sirine 2017). The data states that
women in Indonesia have a very crucial role in the
development of existing micro, small and medium
enterprises. Around 65 million MSME units, 34% of
medium enterprises are run by women, 50.6% of
small businesses and 52.9% of micro businesses are
also run by women. That means, the dominance of
MSME actors is held by women, reaching 21%, and
this is far more than the global data average of 8%
(www.ifc.org).
This condition can be seen in the environmental
area of PT Gudang Garam Kediri Tobacco Company
(PT GG Kediri), a company that was established on
June 26, 1958. As one of the market leaders and the
538
largest in domestic production of kretek cigarettes,

the existence of PT GG Kediri is able to improve the
economy community and able to reduce the number
of unemployment figures
(https://www.gudanggaramtbk.com/). Starting from
50 employees until now it has reached approximately
12,000 employees owned by this company, the
majority are female with details of a female
workforce of approximately 70% while a male
workforce of approximately 30%, directly
proportional to the number of entrepreneurs around
the location
Various types of business are carried out by the
majority of women to meet the needs of employees
who spend half of their lives in the workplace
environment. This opportunity was captured quickly
by business actors from various regions. Based on
this background, researchers are interested in
conducting research related to gender and
entrepreneurship in the Kediri Gudang Garam
Cigarette Company environment from the perspective
of liberal feminist theory by Mary Wollstonecrat,
John Stuart Mill, and Betty Friedan. A theory which
states that women and men are created equal so they
have the same rights
METHODS
This research uses a descriptive qualitative

research type with a research locus in the
environment of PT Gudang Garam Tbk Kediri, East
Java. The research was carried out for two months,
starting from January to March 2023 by taking
research subjects from business actors. Data
collection techniques using observation, interviews
and documentation. The entire data is then collected,
539
managed and analyzed using the data analysis

technique of Miles and Huberman's interactive model
Differences in physiological characteristics

between men and women give rise to discriminatory
views of their existence in the business world.
Kalleberg and Leicht stated that differences in social
life from a young age make the positions of women
and men inherently different (Njeru, Bwisa, and
Kihoro 2012). Also added, the psychological side that
accompanies it, raises stereotypes that women are
imperfect beings (the second class) so that they are
always positioned behind the scenes (domestication).
This statement is refuted by the results of the

researchers' initial observations which stated that the
existence of PT. Gudang Garam Tbk Kediri (PT GG
Kediri) which minimizes these gender differences.
This is realized through providing space for women
to work, both as company workers and business
actors outside the company with a variety of business
forms. In fact, it is recorded on www.bps.go.id that
PT GG Kediri provides benefits for the City
Government of Kediri with 70% of the Gross
Regional Domestic Product (PDRB).
One form of business undertaken by the

majority of women is to become founders or what is
often referred to as pure entrepreneurs. Someone who
starts a business based on the invention of new or
improvised goods and services. Founders carry out
various types of business, such as those in the general
trade sector, such as culinary businesses, fashion,
groceries, gadget quotas and so on. The service sector
540
is also not spared by business actors, such as laundry

services and child care services. Mary Wollstonecraft
in her book entitled Vindication Right of Woman
states that women, especially mothers, have a very
large influence in society. Therefore, women are
required to be independent from an economic
perspective through the freedom of expression they
have (Gamble 2010).
Another type of business that is mostly carried

out by women is the franchisee, an entrepreneur
whose powers are limited by a contractual
employment relationship with the franchisor. The
multitasking character possessed by women makes
them a higher level compared to men (Syahputra
2019). Psychologically, women are more dependent
so that what has become their responsibility can be
completed according to the target set. This is in
accordance with the theory of 18th century liberal
feminism which states that views of rationality are
also given to women so that they are able to be
themselves with all the consequences they have. As
revealed in research by Sherlywati which states that
women are able to do two to three things
simultaneously with more ability to think (Suprani
2017).
The second character is women have language

competence and communicate well so they can have
intense interpersonal relationships with others
(Hasanah 2017). Communication is not only done
face-to-face, but also through cyberspace, either via
WhatsApp or other social media accounts. Expressive
behavior gave rise to the concept of picking up the
541
ball used by women in finding consumers so that.

Social competence that dominates the personal side
makes it easier for them to compromise, whether it's
forgiving a mistake or treating others as they treat
themselves and their families (Hyde 2005). This
character is in accordance with the liberal feminism
concept of the 19th century regarding civil rights
obtained by women, namely the right to organize.
The third characteristic is women are more

sensitive to market needs in opening up new business
fields. This is called an entrepreneurial mindset,
namely the ability to be innovative and enthusiastic in
pursuing opportunities and facilitating actions to take
advantage of these opportunities (Gupta et al. 2009;
Marlow 2002; Scheepers, 2008). Women tend to open
businesses that are not far from their capabilities. This
is in line with a simple mindset that is modified with
creative power so that it is able to create new
products with increased selling value. This character
is strengthened when women have a very strong self-
confidence in order to be successful. In the concept of
liberal feminist theory of the 19th century there are
women's civil rights to express opinions and negotiate
The fourth character is that women have passion

and work hard to realize their wishes for a better
future. In addition, women appreciate achievement
from money. What they produce from the business
will be directly shown to give the spirit to innovate
and innovate again. Another supporting character is
that women are conscientious and meticulous in
financial management. When women have a sense of
responsibility for the work they do, this will force
them to continue to be introspective. They tend to
minimize the risk with the consequences of the
542
benefits that are also less. As in the theory of 20th

century liberal feminism by Betty Friedan in her book
The Feminine Mystique that women can carry out
roles for careers outside the home and household
responsibilities simultaneously (Retnani 2017). This
cannot be separated from the theological side which
places gender equality in its respective portion
(Syahputra 2020).
CONCLUSION
The emergence of the theory of liberal

feminism which began in the 18th century until now
has been used as a guideline for women to work
outside the home. This can be seen in the form of
business carried out by women in the environment
around PT Gudang Garam Kediri. The majority of
business actors are dominated by women, both in the
form of goods and services trading businesses.
Starting from the theory of liberal feminism by (1)
Mary Wollstonecrat about the views of rationality
given to women; (2) John Stuart Mill about the right
to organize and negotiate for women to (3) Betty
Friedan about balancing the role of women both
inside and outside the home.
In view of the theory of Liberal Feminism,
equality for women is fought for through legality,
such as women's rights in the fields of education,
employment and opportunities to explore all the
abilities they have. This condition of course cannot
be separated from the role of men who give space
and trust to women. As has been based on the
theological aspect, namely equality between women
and men
543
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Transcultural Communication Perspectives

on Cycling Communities
Petrus Ana ANDUNG
University of Nusa Cendana, Jl. Adisucipto, Penfui,
Kota Kupang, NTT
petrusanaandung@staf.undana.ac.id
Abstract
The cycling community is a trend that is quite lively
and growing in urban society. One cyclist community
that shows quite a strong group cohesiveness is
KOSKAS Bandung. This paper aims to discuss the
perspective of transcultural communication from the
presence of the Bandung KOSKAS phenomenon and
analyze symbolic convergence through fantasy
themes, fantasy chains, types of fantasy, and rhetorical
visions that are formed in this community. This study
uses a qualitative approach with qualitative content
analysis methods. The results of the study show that
the phenomenon of the Bandung KOSKAS Cycling
Community in the perspective of trans-cultural
communication is a sub-culture that was born as a
result of global cultural influences. The emergence of
this community is not only an effort to promote
healthy living behavior to achieve a better quality of
life but also a representation of an urban lifestyle.
Being a member of this community is a symbol of a
city lifestyle. Apart from that, through this
community, another thing that we want to promote is
social solidarity. Through KOSKAS Bandung,
emotional bonds are established between members so
547
that cohesiveness and social solidarity as a community

become stronger and thicker. To increase group
solidarity, KOSKAS Bandung members share fantasy
themes in the form of jokes, and puns, which are
unique to their group.
Keywords: Transcultural Communication, Cycling

Community, KOSKAS Bandung,
Symbolic Convergence
INTRODUCTION
The phenomenon of life in postmodern society
is quite unique. Starting from their daily routine, and
lifestyle, to their hobbies. A lifestyle that is usually
free becomes a trigger for post-modern people to
appear more secular (Bungin, 2007: 92-95). These
post-modern people are most common in urban areas,
especially big cities. With regard to their hobbies and
activities, nowadays we find lots of various
communities popping up and not infrequently even
developing into a sub-culture. Let's say there are
gangs, associations, associations, groups/communities,
and the like to contribute to positive change in society.
That's why we know there are big motorbike gangs
(Moge), cycling groups, etc.
Among all the communities, one that is quite
unique is the bicycle community. Over time, the
cyclist community has now turned into a new trend as
well as being a momentum to channel hobbies. The
reasons for forming a bicycle community are very
diverse. Starting from the motivation of health or
fitness, fun, to a place to socialize. The presence of the
548
cyclist community is now starting to vary, starting

from the cycling community for healthy lifestyle
missions, the old or onthel cyclist community, the
folding cyclist community, and others (Nugros, 2011:
40).
One cycling community that is quite solid and
actively campaigns for a healthy quality of life is the
KASKUS Bandung Bike Community, abbreviated as
KOSKAS Bandung. This community is a bicycle
community formed by Bandung people who
specifically have a passion for mountain biking and
are active in the KASKUS forum. In line with the
mission of this community, mandatory cycling
activities are always carried out every month
(Compulsory Gowes) or commonly called GoJib.
After finishing cycling, they always meet at the
gathering point (TiKum) and do culinary while having
informal discussions.
Based on the unique fact of the emergence of
this cycling community, this paper wants to review
how aspects of health, lifestyle, and social solidarity
are elaborated through the emergence of this group.
This article aims to discuss the perspective of
transcultural communication from the presence of the
Bandung KOSKAS phenomenon and analyze
symbolic convergence through fantasy themes, fantasy
chains, fantasy types, and rhetorical visions that are
formed in this community.
Before discussing this further in detail, it is
necessary to have a shared understanding of some of
the key concepts related to this article. First, trans-
cultural communication is interpreted as a process of
549
exchanging symbols and symbols at a global level by

involving the use of communication technology so
that messages are conveyed across national boundaries
(Mulyana, 2004: xv). Meanwhile, Liliweri (2009: 364)
defines trans-cultural communication as a process of
exchanging messages between individuals, groups,
and organizations, crossing both geographical and
socio-anthropological boundaries of a country.
With regard to culture as a central theme in
transcultural communication, Ting-Toomey (1999:12-
15) identifies at least 5 functions of culture. The five
functions of culture include: first, the function of
showing identity. Cultural values, beliefs, and norms
provide meaning and clues about our identities. Other
people know our identity through culture. This
cultural identity is visible through our daily
communication. In short, culture reflects the identity
of a person/group of people. Second, the function of
satisfying the need to be part of a group. Being a
member of a group/community is one of the needs of
everyone. By joining a community, we become more
comfortable, included, and feel accepted. Third, the
function of setting ties between cultural groups. The
cultural norms that we have, will shape our attitude
when interacting with other people/cultural groups.
This attitude will affect our behavior. As we know,
through culture we tend to make positive or negative
judgments in interacting with others. Often we show
emotional reactions when our cultural norms are
ignored or violated. Fourth, the function of
environmental/ecological adaptation. Culture can help
us in the process of adaptation between ourselves,
550
cultural groups, and the wider ecological environment.

Culture is not static. It will always be able to change
according to and along with changes in individuals
and systems in their environment. When a person
adjusts to his needs, desires, and way of life in
accordance with the demands of changing
environment, the culture (habits, norms, or cultural
values) of that person will automatically change/adjust
as well. Fifth, is the function of cultural
communication. Through communication, culture can
be created, passed on, and changed. Communication
also plays a role in terms of defining cultural
experience.
Another concept that also needs to be
understood is sub-culture and its relation to
transcultural communication. Liliweri (2003:201)
explains sub-culture as a term used to describe a group
with more specific or distinctive communication
behaviors that are generally identified as different
from the behavior of most groups. Groups that are
sub-cultures have certain cultural behaviors. This can
be seen, for example, through communication
behavior that uses special language or terms (jargon,
argot), or non-verbal messages that are only
understood by its members. These groups include the
bicycle community, motorcycle gangs, school-age
prostitutes, gay people, and even teachers, lecturers,
etc. The communication behavior of people who are
included in the sub-culture as part of this micro-
culture also greatly influences intercultural behavior.
communication. Therefore, it can be said that sub-
culture is a form of cross-cultural communication.
551
METHODS
This research adheres to an interpretive
paradigm with a qualitative research type. Bogdan and
Taylor (1975) as quoted by Moleong (2005: 4)
explain, qualitative research is the whole procedure of
studying a phenomenon in order to obtain descriptive
data in the form of words both spoken and written on
the subject or people studied.
In accordance with the choice of the approach
used, the research method used in this research is
qualitative content analysis. The unit of analysis is
social media posts on Instagram and Facebook owned
by KOSKAS Bandung. Data collection techniques are
carried out through virtual observation and document
study. Data analysis was performed using a 6-step
model according to Cresswell.

A glimpse of KOSKAS Bandung
The KASKUS Bike Community Bandung,
which was later abbreviated as KOSKAS Bandung, is
a group of cyclists born on the initiative of mountain
bike enthusiasts in Bandung and is generally active in
the KASKUS forum. This community was formed
starting from a virtual discussion through the
KASKUS forum. Members of this forum then took the
initiative to hold a meeting at Tenda Biru, Bojong
Soang, Bandung on July 10 2010. The results of this
meeting formed the KOSKAS Bandung community
(Gasela, 2013).
The vision of KOSKAS is to create a better
552
quality of life through cycling. Meanwhile, its mission

is to socialize that bicycles are a means of
transportation, sport, and lifestyle. To realize this
mission, KOSKAS Bandung requires each of its
members to carry out cycling activities as Mandatory
Gowes or commonly abbreviated as GoJib every first
Sunday of every month. After carrying out Gojib
activities, all community members held a meal and
informal discussion together. One location that is
generally used as a place for discussions is at Warung
Bandrek in Dago Pakar, Bandung. Other activities are
in the form of social activities (Gasela, 2013).
Bandung KOSKAS Community as a Lifestyle (Life
Style)
Lifestyle according to the Big Indonesian
Dictionary is defined as a pattern of the daily behavior
of a group of people in society. While Sustian (2001:
145), defines lifestyle as a way of life that is visible
when a person spends time and activities according to
what is believed and thought both in relation to
himself and in relation to the surrounding community.
The birth of the KOSKAS Bandung bicycle
community, apart from the reasons for promoting
healthy living, as described in the previous section,
also has something to do with lifestyle. The KOSKAS
Bandung community wants to show their identity that
their community or group is different from other
cycling communities. Therefore, the selected activities
are quite unique and different. For example, the term
Gowes Bareng implies an invitation to ride a bicycle
simultaneously with the routes that have been agreed
upon. Apart from that, the end of their routine
553
activities is always marked by relaxed discussions

(chatting together) both in cafes and in other culinary
places while watching movies and so on.
The cycling phenomenon as contained in
KOSKAS Bandung can actually also be read as an
event to introduce to the public that cycling is not only
for health reasons, it also communicates the message
that bicycles are a lifestyle support product rather than
mere means of transportation. This means that what
you want to highlight is that bicycles are just a means
of sport, recreation, or a mode of transportation, but
have become part of the lifestyle of urban
communities.
In line with this (Wiyancoko, 2010: 281)
argues, apart from being a means of transportation,
cycling activities are also seen as part of a lifestyle
that can provide several benefits ranging from
constructing identities, media interacting with other
people, complementing appearances, to a means of
making representations the value of modesty in
society. Some of the factors that trigger the growth of
the cyclist community in Indonesia include
environmental concerns, the choice to cultivate a
healthy lifestyle, as well as the increased awareness of
the urban community's need to socialize.
Social Solidarity Through the Bandung KOSKAS
Community
Talking about solidarity is actually the central
concept of Emile Durkheim in developing sociological
theory. According to Durkheim (in Lawang. 1994:
181), solidarity refers to conditions where there is a
shared emotional bond between individuals and within
554
groups. This sense of attachment together can then

strengthen the strength of the relationship between
these people. Meanwhile, solidarity according to
Huijbers (1995: 210) is understood as a characteristic
of a society in which its members feel closely
connected to each other so that intimate social
relations arise and reciprocal interdependence arises.
The presence of the KOSKAS Bandung
bicycle community, in addition to promoting healthy
living and lifestyle, also shows signs of strong group
solidarity among members of the bicycle community.
This can be seen from the gathering event they held at
Tenda Biru, Bojong Soang, Bandung on 10 July 2010.
To foster a sense of belonging as a
community, this group solidarity from KOSKAS
Bandung is shown by the way that every first week of
every month there is always a Mandatory Gowes or
commonly called GoJib, which all members of
KOSKAS Bandung attend this event. After finishing
the GoJib event, it ended with culinary delights and
chatting together. Where after arriving at the final
destination, this community held a meal event and
hung out together. Sometimes members also bring
their own laptops or hard drives to share movie files.
It can be seen that the bond of unity and
brotherhood is very prominent in the Bandung
KOSKAS group. One member and another feel
emotionally attached to each other. Because of that,
they can share both in the form of food, and materials
related to their hobbies. This is where the rise of social
solidarity among KOSKAS Bandung members lies.
Group cohesiveness became stronger due to increased
555
social interaction between them starting from cycling

together, eating, and discussing together to carrying
out other social activities which are routine programs
from KOSKAS Bandung in accordance with the
vision and mission of their group.
The Bandung KOSKAS Phenomenon as a Sub-
Culture in the Perspective of Transcultural
Communication
The bicycle community, including KOSKAS
Bandung, can be seen as a form of sub-culture formed
as a result of information globalization. It is said so
because the bicycle community was essentially born
as a form or influence of global cultural exposure, one
of which is by carrying out the concept of
environmentally friendly culture and healthy living
behavior. Moreover, historically, the cultural
phenomenon of returning to manual bicycle
transportation was initiated by European countries
such as the Netherlands, and England, as well as the
United States, and Canada. This spirit then spread to
other countries including Indonesia.
This cyclist community can be seen as part of the
birth of new sub-cultures in society. Where sub-
culture refers to the entire way of life of a group that
makes them unique and distinctive and different from
the identity of most people. Barker (2009: 341).
Thus the Bandung KOSKAS community as a
sub-culture implies that this group puts forward its
identity which is different from other cultural or social
groups from a wider culture or society. In addition, as
a sub-culture, the phenomenon of the Bandung
KOSKAS Bicycle Community is an implication of the
556
rise of globalization and the transnational space for

'youth culture'. Which that the development of this
global culture has represented the birth of a creative
hybrid culture through the formation of cycling
communities.
The impact of this globalization can be seen in
the use of several terms which are actually foreign
terms known and used by the Bandung KOSKAS
Bicycle Community. Several foreign terms adopted
include Uphill for cycling activities on uphill roads;
Downhill, if done on a downhill road; Offroad to refer
to cycling routes that are not asphalt roads. Onroad for
bicycle activities on paved roads, and others.
The Perspective of Symbolic Convergence Theory

in Understanding the Bandung KOSKAS Bicycle
Phenomenon
As in his theory, Bormann said that there is a
special method to operationalize his theory with the
term Fantasy Theme Analysis (FTA). So here are
some results of the fantasy theme analysis in
KOSKAS Bandung:
1. Fantasy Theme
Bormann (in Kusumajanti et al, 2015) defines the
fantasy theme as the content of the message which
is dramatized to trigger a fantasy chain. Fantasy
themes can then be in the form of exciting stories,
and word games, which can trigger interaction and
enthusiasm for group members to increase the
intensity of communication. From this case study
of the Bandung Kaskus Bike community, several
557
fantasy themes were found as follows:

a. Fantasy Theme: Bike, Fun Sports
The fantasy theme that carries the message of
bicycles as a fun sport can be found through the
selection of jargon in KOSKAS itself, namely
Yuk Gowes and Yuk Ngetrel.
The terms Yuk Gowes and Yuk Ngetrel as
symbols of fantasy in the Bandung KOSKAS
Bicycle community, of course, can only be
understood by those who are members of it.
This word game provides a message load as an
invitation to community members to join.
Cycling is fun because apart from being
beneficial for the body's health, it can also
gather to exchange information and carry out
positive activities that have an impact on the
environment and society. This wordplay that is
packaged with the terms Yuk Gowes and Yuk
Ngetrel is found on their Twitter account
(https://twitter.com/koskasbdg)
b. Fantasy Theme: Bandung People are Creative
Another fantasy theme found in KOSKAS
Bandung is that Bandung young people are
creative. This can be seen through a play on
words called GoJib or Gowes Mandatory. GoJib
means that all KOSKAS Bandung members
must attend this event.
Doing GoJib is not just pedaling a bicycle on the
agreed routes but implies a broader mother load.
This community after doing GoJib, will be
carried out several other creative activities such
as discussing and sharing according to their
558
hobbies, for example, films, songs, and others.
c. Fantasy Theme: KOSKAS as a Solid and Unique

Cycling Community
The third fantasy theme found in KOSKAS
Bandung is that this community identifies itself as
a solid yet unique cycling group. Some of the
language games used to promote their existence are
Tikum and Hang Out Together. Tikum refers to the
place where KOSKAS members meet and stop (the
final stop) after doing GoJib. It was at Tikum that
there was then an agenda for hanging out together
in the form of eating or drinking together, chatting
or discussing, to watching movies.
These organized events are carried out regularly
and are characteristic of this cycling community.
Every time they finish GoJib, they will
automatically hang out together at the agreed
gathering point.
The emergence of such a play on words actually
gives a message that being a member of KOSKAS
Bandung means being synonymous with
friendship, solidarity, and togetherness. This can be
seen through the use of the term hanging out
together in Tikum.
2. Fantasy Chain
Bormann (in Suryadi, 2010) reviews fantasy chains
to describe an atmosphere in which group members
share stories with each other so as to increase their
enthusiasm to then intensively share fantasies.
When this condition occurs, the tempo of the
discussion becomes more intensive and in turn, will
559
increase the sense of empathy between them.

The fantasy chains found in the Bandung Kaskus
bicycle community are the words Goweser and
Gowesist. Jargon Goweser is a nickname for guys
who like to do Gowes. While Gowesist refers to
girls who like Gowes. These two terms are very
familiar at the bicycle community level. When we
hear Goweser, it will automatically give a symbol
and spirit of pride for male cyclists. Likewise with
the term Gowesist. These two terms serve as
encouragement for community members to continue
to be involved or participate in GoJib activities on a
regular basis. These two terms can be a liaison
between one individual and another individual.
Their socially constructed experiences will
eventually converge.
3. Fantasy Type
Bormann defines the fantasy type as a generalized
narrative that refers to situations in which people
who have interacted for a long time in turn develop
a kind of symbolic clue that only they themselves
understand. The form can be in the form of a
typical joke story between them (Venus, 2007).
The joke that is found in the bicycle community is
the term gigolo which means crazy Gowes low. For
some people hearing the word gigolo will seem
funny and don't understand the meaning of this
term. But for members of the KOSKAS bicycle
community, gigolo means Gowes with small gear.
This is another word or term to signal cyclists to do
Gowes to a place that is quite uphill.
4. Rhetorical Visions
560
The rhetorical vision is interpreted as sharing

fantasy themes so that they can extend beyond the
group. In this context, the fantasy themes extend
beyond the wider group or society. Thus a
rhetorical community was born because group
fantasy has become the fantasy of the wider
community (Suryadi, 2010).
The rhetorical vision that forms a sense of unity or
a sense of togetherness among the members of
KOSKA Bandung is the use of the word Gowes
which means riding a bicycle. After tracing the
term Gowes from various sources, it was found that
it was taken from the slang popularized by Indra
Bekti and Indie Barent, namely Yowes which are
often spoken in the Ceriwis Program on Trans TV.
In addition, it is also associated with quotes from
song lyrics that are usually sung by cyclists (Go
West) Life is peaceful there, (Go West) In the open
air, (Go West) Where the skies are blue, (Go West)
This is what we're gonna do. Meanwhile, from the
Javanese language, Gowes means paddling, or
pedaling a bicycle. (Source: http://blog-
anekaria.blogspot.co.id/2011/06/dari-mana-asal-
kata-Gowes.html)
Mentioning the term Gowes always carries the
connotation of an identity that can unite individuals
in a cycling community. Even now, this term is
starting to be widely known by people. When they
hear the word Gowes, their minds will immediately
be associated with riding a bicycle by people who
are members of the cycling community.
561
CONCLUSION
Based on the descriptions in the previous
section, it can be concluded that the phenomenon of
the Bandung KOSKAS Cycling Community from the
perspective of trans-cultural communication, is a sub-
culture that was born as a result of global cultural
influences. This cycling habit was adapted from a
long-standing habit in Europe, especially in the
Netherlands and England, and also in the United
States. The influence of this global culture can also be
seen through the use of foreign terms in cycling in this
community. The emergence of KOSKAS Bandung is
not only an effort to promote healthy living behavior
to achieve a better quality of life but also a
representation of an urban lifestyle. Being a member
of this community is a symbol of a city lifestyle. Apart
from that, through this community, another thing that
we want to promote is social solidarity. Through
KOSKAS Bandung, emotional bonds are established
between members so that cohesiveness and social
solidarity as a community become stronger and
thicker. To increase group solidarity and also
overcome tensions within the group, KOSKAS
Bandung members share fantasy themes in the form of
jokes, word games, and stories such as Gowes,
Goweser, Gowesist, Yuk Ngetrel, Hang Out Together,
TiKum, and Gigolo. These terms can only be
understood by those who are members of the bicycle
community.
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CONSTRUCTION OF ONLINE MEDIA

TOWARDS THE ISSUE OF
DISORDERLY INTERNET NETWORKS
IN DENPASAR AND BADUNG AREAS:
A CASE STUDY OF 2020-2022 PERIOD
Krishna Wasudewa S.
UHN I Gusti Bagus Sugriwa Denpasar
krishnawasudewa@gmail.com
ABSTRACT
While the tourism business in Bali has declined due to

the COVID-19 pandemic, internet usage in Bali,
especially in the city of Denpasar and Badung, has
increased. Unfortunately, amidst the growing use of
the internet in Bali, the internet network infrastructure
appears to be disorganized or irregular throughout the
city of Denpasar and Badung. This has been
repeatedly complained about by road users passing by
due to the high risk of motor vehicle accidents caused
by cables that are crossing irregularly from poles
planted by the ISP. This study aims to examine the
construction of online media regarding the issue of
internet network disorganization in Denpasar and
Badung areas during the period of 2020-2022. This
research uses a qualitative approach with data
collection techniques through content analysis and in-
depth interviews. Research respondents consisted of
two groups, namely the public and representatives of
online media. The results of the study show that the
565
internet network disorganization in Denpasar and

Badung areas during the period of 2020-2022 focuses
on several key issues, namely sloppy infrastructure
development, improper pole placement, and easily
broken cables that touch the roadside and endanger
pedestrians and motorcyclists. This research found
that online media plays a role as a mediator between
the public and related parties in addressing the issue of
internet network disorganization. Although there are
differences in views between the two respondent
groups, both agree that collaborative efforts among
related parties can be a solution to overcome the issue
of internet network disorganization in Denpasar and
Badung areas.
Keywords: Online media, Internet network

disorganization, Denpasar, Badung,
Content analysis, In-depth interviews.
INTRODUCTION
The availability of even and high-quality

internet networks is one of the important factors in
driving economic growth and social progress in an
area. However, in the Denpasar and Badung areas, the
availability of internet networks is still a problem that
is often complained about by the community. One of
the main problems faced is the disorderliness of the
internet network, which is caused by inadequate
infrastructure that does not comply with applicable
customs and laws.
566
In the period of 2020-2022, the local

government together with ISPs has made various
efforts to improve the availability and quality of
internet networks in the Denpasar and Badung areas.
However, there are still complaints from the
community regarding the disorderliness of the internet
network that have not been fully resolved.
In this context, the construction of online
media towards the issue of disorderliness of the
internet network in Denpasar and Badung becomes
important to analyze. Online media plays an important
role in shaping the perception and opinions of the
community regarding an issue. In this case, online
media can influence the community's views on the
disorderliness of the internet network in Denpasar and
Badung areas.
Therefore, this study will analyze the
construction of online media towards the issue of
disorderliness of the internet network in the Denpasar
and Badung areas during the period of 2020-2022.
This study is expected to provide a better
understanding of the role of online media in shaping
the community's perception of the issue of
disorderliness of the internet network. In addition, the
results of this study are also expected to provide
appropriate policy recommendations in addressing the
disorderliness of the internet network in the Denpasar
and Badung areas.
Based on the background described, the
research questions to be answered in this study are as
follows:
567
1. How is the online media construction

regarding the issue of internet network congestion in
the Denpasar and Badung areas during the period of
2020-2022?
2. What are the factors that influence the online
media construction regarding the issue of internet
network congestion in the Denpasar and Badung areas
during the period of 2020-2022?
3. How does the online media construction affect
the public's understanding of the issue of internet
during the period of 2020-2022?
4. What efforts can be made by relevant parties to
address the issue of internet network congestion in the
Denpasar and Badung areas based on the results of
this study?
By formulating these questions, it is expected
that this research can provide an overview of online
media construction regarding the issue of internet
during the period of 2020-2022. In addition, this
research is also expected to provide information on the
factors that influence online media construction
regarding the issue, as well as the impact of this
construction on the public's understanding of the issue
of internet network congestion in the area. Finally, this
research is expected to provide recommendations for
efforts that can be made by relevant parties to address
the issue of internet network congestion in the
Denpasar and Badung areas.
The aim of this research is to identify the
568
internet network congestion in the Denpasar and

Badung areas and to understand how the construction
of online media influences public perception of the
congestion issue. This research also aims to analyze
the role of online media in shaping public opinion and
government policies related to internet network
congestion in the Denpasar and Badung areas.
This research is expected to provide the
following benefits:
1. Contribute to the development of communication
science, particularly in understanding the
construction of online media regarding internet
network congestion issues in Indonesia.
2. Provide a clear overview of how online media
affects public perception of internet network
congestion issues in the Denpasar and Badung
areas.
3. Assist the government and relevant stakeholders
in designing appropriate and effective policies to
address internet network congestion issues in
Indonesia.
4. Serve as a reference for researchers and students
interested in conducting similar or related
research on internet network congestion issues in
Indonesia.
5. Provide useful information for the general public
to understand internet network congestion issues
and their impact on daily life.
METHODS
The type of research used in this study is

qualitative descriptive research. Qualitative
569
descriptive research is used to describe a phenomenon

or situation by collecting data from informants who
are directly involved in the phenomenon.
The focus of this research is to explore the
internet network congestion in Denpasar and Badung,
as well as its impact on the perception and attitude of
the community towards the issue.
The data sources in this study are online
media, including news sites, social media, and
blogging platforms covering the issue of internet
network congestion in Denpasar and Badung. In
addition, the data sources also come from key
informants consisting of internet users, government
officials, and internet network managers in Denpasar
and Badung.
The data collection techniques used in this study are
interviews, observation, and document study.
Interviews will be conducted with key informants
directly involved in the issue of internet network
congestion in Denpasar and Badung. Observation is
conducted to observe and record the construction of
online media regarding the issue. Document study is
carried out to collect information from online media
and other sources relevant to the issue.
Data validity test is carried out using data
triangulation, which is comparing data from various
sources and different data collection techniques to
ensure data validity. In addition, appropriate data
analysis techniques are also used to ensure data
validity.
570
The location of this research is the city of

Denpasar and Badung district in Bali Province,
Indonesia. The research site includes news sites, social
media, blogging platforms, and locations related to
internet networks in Denpasar and Badung.
The data analysis used in this study is content
analysis and discourse analysis. Content analysis is
used to analyze the construction of online media
regarding the issue of internet network congestion,
while discourse analysis is used to analyze the impact
of online media construction on the perception and
attitude of the community towards the issue.
This research schedule will be carried out for 6
months, from March to August 2023. The research
schedule includes preparation stage, data collection,
data analysis, report writing, and presentation of
research result
The research results show that public

complaints about the chaotic internet network in
Denpasar and Badung are closely related to inadequate
network infrastructure, including the use of overhead
cables and a lack of towers to strengthen the internet
network. This results in frequent disruptions to
internet connections and slow internet speeds.
In addition, the author found that differences in
regulations and policies between the central and local
governments also affect the chaos of the internet
network in the region. Some internet service providers
also do not meet the quality standards for internet
571
services set by the Telecommunication Regulatory

Authority.
In this context, the importance of the role of
local government in monitoring and regulating
internet service providers becomes crucial. The author
recommends that local governments should be more
proactive in ensuring the quality of the internet
network available in their areas. In addition, internet
service providers also need to improve the quality of
their services and network infrastructure to meet the
needs of the community.
In this discussion, the author also compared
the research results with relevant theories and previous
research on the topic. Some previous studies have
shown that differences in regulations and policies
between the central and local governments can affect
the chaos of the internet network in the region. In
addition, inadequate network infrastructure and a lack
of towers are also factors that cause the chaos of the
internet network in the area.
Here are some key points in the discussion of the
research findings:
1. Causes of internet network congestion: Based
on research findings, internet network congestion in
the Denpasar and Badung areas is caused by various
factors, such as a lack of regulation and supervision of
internet cable installation, improper placement of
internet poles, inadequate land availability, and the
community's role in maintaining and preserving
infrastructure.
2. Impacts of internet network congestion:
Internet network congestion in the Denpasar and
572
Badung areas has negative impacts, including

decreased quality and speed of the network,
infrastructure damage, and security risks.
3. Efforts to address internet network congestion:
Various efforts have been made to address internet
network congestion, such as organizing internet
cables, placing internet poles more regularly,
providing adequate land for infrastructure
development, and socializing the importance of
maintaining and preserving internet infrastructure.
4. Role of the government and the community:
The government and the community play important
roles in addressing internet network congestion. The
government needs to provide stricter regulation and
supervision of internet cable installation and internet
pole placement, as well as strengthen coordination
among relevant parties in infrastructure development.
Meanwhile, the community needs to be empowered to
be part of efforts to maintain and preserve internet
infrastructure, so that internet network congestion can
be avoided.
5. Theoretical and practical implications: This
research has significant theoretical and practical
implications. Theoretically, this research contributes
to the development of theories on factors influencing
internet network congestion and efforts to address the
issue. Practically, the research findings can provide
input to the government and the community in
developing better and more organized internet
infrastructure in the Denpasar and Badung areas.
6. Research limitations: Of course, like other
research, this research also has limitations. One
573
limitation may be related to the sample used, which is

limited to several areas in Denpasar and Badung.
Therefore, further research can expand the sample
coverage to produce more representative and accurate
results.
In conclusion, this research provides an
overview of the chaos of the internet network in
Denpasar and Badung. The study shows that
inadequate network infrastructure, differences in
regulations and policies between the central and local
governments, and the low quality of services from
internet service providers are factors causing the chaos
of the internet network in the region. Therefore, the
role of local government in monitoring and regulating
internet service providers needs to be improved to
meet the community's needs for internet access.
CONCLUSION
Based on the results of research conducted,

there are several important conclusions that can be
drawn.
First, there are chaotic problems in the internet
network in Denpasar and Badung areas, caused by
several factors such as the rapid growth of internet
users, inadequate infrastructure, lack of network
maintenance, and low quality of internet services
provided by ISPs. This causes the community to
experience various obstacles such as slow internet
connections, frequent disconnections, and limited
internet access.
574
Second, there are complaints from the public

regarding the haphazard installation of internet cables
that endanger users. This is due to a lack of
supervision and regulations governing the installation
of internet cables. Some internet cables installed even
do not have valid permits from the relevant
authorities.
Third, there are several regional and central
regulations related to the development of internet
infrastructure that ISPs need to follow. However, in
some cases, ISPs do not comply with these regulations
and ignore the quality of internet services provided.
Fourth, there are efforts from several parties
such as the KPI and BRTI Bali to overcome the
chaotic problems in the internet network and
complaints regarding the installation of internet cables
that endanger users. However, these efforts are still
limited and require better coordination among all
parties involved to improve the quality of internet
services and ensure user safety.
Overall, this research provides an overview of
the chaotic problems in the internet network in
Denpasar and Badung areas and complaints regarding
the installation of internet cables that endanger users.
This research also shows that regional and central
regulations related to the development of internet
infrastructure need to be followed by ISPs and there
are efforts from several parties to address these
problems.
Based on research and discussion conducted,
there are several suggestions that can be given to
various parties related to the chaotic internet network
575
in Denpasar and Badung. Some of these suggestions

are as follows:
1) Local governments, both at the city and district
levels, need to increase supervision and control
over the development of internet network
infrastructure, especially related to licensing and
occupational health and safety standards. In this
regard, coordination and synergy between various
related parties, such as the transportation
department, industry and trade department, health
department, and communication and information
department, are needed.
2) ISPs and internet service providers need to pay
attention to the quality and security of the internet
network infrastructure they build and manage,
including the use of overhead cables. Regular
evaluation and improvement are necessary to
ensure that the infrastructure is safe and meets
established standards
3) The public needs to increase awareness and
participation in monitoring and reporting
complaints related to the chaotic internet network,
including those related to overhead cables that
endanger users. In this regard, the government and
ISPs need to provide easy-to-access complaint
channels for the public.
4) KPI and BRTI Bali need to increase their role and
performance in supervising and controlling the
provision of telecommunication services and
internet networks in Bali, including in enforcing
rules and sanctions related to licensing and
occupational health and safety standards violations.
576
5) Further research can be conducted to deepen

understanding of the factors that influence the
chaotic internet network, including the use of
overhead cables. The research can involve various
related parties, such as the government, ISPs, and
internet service users. In this regard, quantitative
research can be conducted to obtain more valid and
reliable data.
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ANALYSIS OF THE MORAL MESSAGE

IN THE FILM “KUKIRA KAU RUMAH”
USING ROLAND BARTHES'
SEMIOTICS
Atika Cahyaning Hidayati1, Lisa Mardiana2
Faculty of Computer Science, Dian Nuswantoro
University
Jl. Imam Bonjol No. 207, Pendrikan Kidul, Kec.
Central Semarang,
Semarang City, Central Java 50131
e-mail: atikacahyaning26@gmail.com1, e-mail:
lisa.mardiana@dsn.dinus.ac.id2
ABSTRACT
Maturity is the point where one faces many

difficulties and new encounters. Teenagers are one of
the most helpless in dealing with mental problems.
This is because many factors of gambling are seen by
young people as influencing their emotional health.
From the Phenomenon Mental illness or what is
considered a mental health disorder often refers to
various conditions that affect the thoughts, feelings,
moods, or attitudes of a person and these conditions
can occur occasionally or last for a long time. As is
the case in this study, the film shown in the cinema
has the theme of Mental Health. The approach used in
the qualitative approach is the semiotic analysis
approach of Roland Barthes' model. In this research,
the writer wants to find out the meaning of the moral
message in the film "Kukira Kau Rumah" and what
581
the signs and markers of the moral message in the film

"Kukira Kau Rumah" are. The results of this study
obtained the meaning of denotation, connotation, and
myth in each scene and added an explanation of the
moral message in the film scenes I thought you were
at Home.
Keywords: Content Analysis, Moral Message, Film, I

Think You're Home
INTRODUCTION
Maturity is the point where one faces many
difficulties and new encounters. Teenagers are one of
the most helpless in dealing with mental problems.
This is because many factors of gambling are seen by
young people as influencing their emotional health.
(Bella, 2022) It is estimated that around 49.5% of
young adults aged 13-18 years experience psychiatric
problems, and 22.2% of them experience the adverse
effects of serious dysfunctional behavior. Data from
Riskesdas (basic health research) 2018 (Egsaugm,
2020) shows deep mental problems as indicated by the
side effects of hopelessness and anxiety for a long
time 15 and more than about 6.1% of Indonesia's
population, equivalent to 11 million people. From the
Phenomenon Mental illness or what is considered a
mental health disorder often refers to various
conditions that affect the thoughts, feelings, moods, or
attitudes of a person and these conditions can occur
occasionally or last for a long time.
The film is a work of mass media that is very
popular, film makes an entertainment medium, and is
582
a function of communication, compared to other mass

media, the film has its position for its audience. Not
only presenting an interesting storyline, but visuals
and audiovisuals can create an atmosphere for the
audience and keep the film from being boring. (Ryan
Diputra, 2021)
In Indonesia when it comes to mental health, a
large portion of Indonesian people still think this is a
taboo. There are still many people who take mental
health lightly. (C. & Aditia, 2022) One of the films
that tell the story of a person with bipolar disorder or a
psychological disorder is "I thought you were home".
a film that features unique and exciting stories from
every part and segment of an Indonesian
psychological drama. This film tells of a girl named
Niskala who becomes a bipolar sufferer and becomes
involved in a romantic story with her senior on
campus, namely Pram. Their closeness causes Niskala
to ignore house rules, so it is not uncommon for her
friends and mother to be in trouble.
There are many types of moral messages
conveyed through means of communication. One of
them is through film media that is comprehensive for
the community. According to Nurgiyantoro (2013:
429), moral is something that the author wants to
convey to the reader, is the meaning contained in a
work, the meaning suggested through the story
(Jessica Apriani Mainake, 2019).
This study uses the Roland Barthes approach,
which in semiotics is a technique used to dissect signs.
Starting from there, the writer finally made the film
"Kukira Kau Rumah" the object of research.
583
Furthermore, the advantage of the creators in choosing

the film "Kukira Kau Rumah" as an object of
exploration is the reason that the images, sign
relationships, and sign implications in the
advertisement are very interesting to analyze, and to
study in an endless semiotic manner.
Movies as one of the entertainment to help
overcome stress. As with the previous point, films can
be a relaxing effort that can improve mood. This is the
same as being able to prevent as well as overcome
stress or depression. In this study using a qualitative
approach, researchers also want to know how the
moral message in the film "Kukira Kau Rumah" uses
the Roland Barthes approach and how are the signs
and markers of the moral message in the film "Kukira
Kau Rumah".
RESEARCH METHODS
The author uses a qualitative descriptive research
method, while what is meant by this research is a
research method that uses an approach from semiotic
analysis. In this research, the writer wants to find out
the meaning of how the moral message is in the film
"Kukira Kau Rumah" and how the signs and markers
of the moral message are in the film "Kukira Kau
Rumah". The semiotic approach uses the model of
Roland Barthes in the relationship between the
signifier and the signified connoted in a sign. The
focus of the research is to get these sources of
information, the researcher uses the right information
gathering strategy by watching movies (observation)
and then collecting information related to scenes that
584
contain moral messages in the film "Kukira Kau

Rumah" with (documentation).
In data analysis from Stein, Sugiyono (2018: 482)
is looking at and deliberately combining methodical
information obtained from field notes and
documentation, with instructions for organizing
information into classifications, separating into units,
choosing what is important and what will be realized. ,
and draw conclusions with the aim that they can be
perceived effectively without the help of others and
others(stein, 2017). Based on this research using
Roland Barthes's approach in Semiotics studying the
study of language and how language changes to
become the dominant impact that shapes human
wisdom and thinking.
At the time of this qualitative research, the
correctness of the data was the most important thing
so that the results of the research were carried out by
playing back the film Ku Kira Kau Rumah which was
downloaded on Disney+. This research is a film
analysis, so the research location is not the same as
field research in general.
RESULTS AND DISCUSSION

The analysis in this study is the film "Kukira Kau
Rumah". The description of the data related to the
subject of this study includes the meaning of the moral
message contained in the film.
585
a. Not belittling someone's ability by looking at their

background or deficiencies
Minutes: 12:27-
15:48 (Caffe
where pram
works)
Manager: you're
crazy huh! Lo, I
pay to serve
guests, not to
drive away
guests using
songs you
know!
586
Pram : Sorry
sir boss
Manager: Once
again, you do
this, you go out.
You were crazy!
Minutes: 34:26-
36:02
(Classroom)
Niskala: What do
you see? What
are you looking
at?
Dinda: no!!
Niskala: what the
heck? (looking at
Dinda's
cellphone) ohh
guaa
Dinda: It's viral
Niskala: Really?
Dinda: Yes, but
do you
understand the
problem?
Niskala: There is
a problem
Dinda: Laa, you
just hide and hide
for college, it's
hard, and you
still want to go
out with the
pram?
Niskala: Well,
you don't know,
do you? It's safe
587
Dinda: You don't

understand what I
mean or pretend.
Niskala: Well,
precisely because
I understand,
you're my best
friend, not my
father, right? You
should support
me, this is the
first time I'm like
this
Okta: How are
you guys doing?
(Pram comes to
class)
Dinda: again
doing pram
assignments!
Pram: Wait a
minute, really,
really short. For
the first time, my
manager saw our
viral video, for
the second, he
asked us to
perform at the
cafe now, for the
third, we have to
go now!
Niskala: Ah, but
I'm still
practicing my
presentation
Pram: Just a
moment, let's just
let them do the
588
work, let's go!!

Niskala: Wait a
minute, okay,
sorry, wait a
minute
Okta: Why is it
all like this
Explanation of
the moral
message
Explanation of the moral message

The table shows the attitude that one should not
underestimate one's abilities by looking at their
background or shortcomings, Then in the scene at the
pram's workplace, it was focused on the pram scene
which was belittled by not being able to sing and
make songs by the Caffe manager, as a result of the
pram's behavior who dared to sing on stage making
the caffe visitors choose to go said the manager
In the next scene when he was in the classroom,
there was Dinda's attitude which seemed to belittle
Noskala, and an annoyed atmosphere that enveloped
Dinda and Okta because everything had changed, but
on the other hand, there was a feeling of happiness
that enveloped Niskala because it could show that she
could appear in public right after the video. Niskala
and Pram's singing became a hot topic of
conversation, because Niskala's condition, who has
bipolar, was the main point of Niskala's father
forbidding Niskala from appearing in public,
considering that according to Niskala, having bipolar
is a disgrace in her family.
589
Each of the scenes above explains that we should

not underestimate someone's abilities by looking at
their shortcomings, because we don't know what that
person feels with their words or actions that can make
someone feel insecure.
According to Poerwada Minta, he explained that
respect means that everyone must respect, heed,
glorify, and uphold the opinions and beliefs of others.
(Sari, 2017)
b. Become a support system or support and
encouragement for people who experience mental
health
Minutes: 28:08-31:31
(Cafe where pram
works without live
music)
Pram : Sir boss
Manager: He can't
come back to the sick
ER
Pram : Then how
about the live music?
Manager: What do
you want, who wants
to sing
(Pram and Niskala
sing together and end
by laughing together
and hugging)
Minute: 32:09-33-12
(Campus Page)
Pram : Come with me
590
first! I want to
show you
something
Niskala: Where are
you going to
show me?
what the
heck??
Pram : Sit here
sweetie,
because this is
something
good, please
listen (Puts
the headset to
the abstract
ear)\
Niskala: Okay, the
music is good
Pram : Listen to the
lyrics! How
??
Niskala: ummm
delicious
Pram : Do you like it
or not?
Niakala: I like it
Pram : Really? We'll
have a gig
like this later
Niskala: okay
Minutes: 1.02.29-
1.05.12 (At the
591
rooftop cafe where

pram works)
It's funny, usually

when I'm like this the
one who accompanies
me is Octavian and
Dinda, and now you're
there, what are you
doing here? I'm a
mess, one thing you
have to remember
pram, don't ever think
that because you're
here with me, you can
get more than me, you
deserve better...
No-no, they're not you,
I don't need them!

The table shows that being a support system or
support and encouragement for people who experience
mental health is very important, as has been presented
in the scenes above including,
Then when he was in the campus yard, Pram
wanted to show the song that Niskala had just finished
writing, and when a happy expression from Niskala
made the heart of Pram who listened to participate in
the pleasure. Every time there is a moment of the pram
and Niskala singing at that moment, we can know
their closeness from the look in their eyes that cannot
be expressed in words, and it doesn't end here that
happiness continues to radiate from the two of them.
592
After Pram found out everything about Niskala, he

promised that he would always be by Niskala's side
and would make the current conditions fine even
though they already knew each other. In every scene
above, we know that everyone's happiness is different
and for Niskala and pram happiness, it happens when
they can be together.
According to Sarafino and Smith, social support is
the presence of other people who can be relied upon to
provide assistance, encouragement, acceptance, and
attention so that (Merida, 2020)
c. We have to care more about mental health or
maintain feelings for ourselves and others so that
we can continue to adapt in any situation and be
more careful when we speak, because we don't
know what our words or actions can hurt or not.
Minutes : 43:25-
47:30 Outside the
Niskala House
(Pram and Okta are
fighting)
Okta : Wow
Niskala: What is
Anus (Octavian)?
heh stop what the
heck, what the heck
are you letting go!!
(in an angry tone)
what's with li like
that why did you
hit him? You crazy!
593
Okta : Am I
crazy? I am crazy ?
I'm tired of being a
shield for your
parents all the time
Prem : Heh…
Okta : Do you
choose me or
Pram? you say i'm
crazy huh? I'm tired
of being a shield
for your people!.....
Niskala: Stopp Stop

Stop!! Stop

The table shows that we have to care more about
mental health or take care of our own feelings and
others so that we can continue to adapt in any situation
and be more careful when we speak, because we don't
know if our words or actions hurt or not.
Then when taking Niskala home, suddenly Okta
came out of Niskala's house and immediately hit Pram
and cursed at Pram and Niskala, which made Niskala
lose control of her emotions that she couldn't control
anymore. After this situation, Pram felt so broken and
contemplated everything that had happened, the
feeling of being left alone that happened again after
his father died left him feeling again in an abstract
condition that he could not meet like the previous day.
The feeling of loneliness that is felt by one another at
594
a time like this, is the same as the loss because we

cannot meet each other.
The condition of keeping feelings and words is
very important for everyone because we don't know
how hurt it is when a word hurts another person.
According to Darmiyati Zuchdi explained that
social care is an attitude and action that always wants
to assist people in need. Talking about social care
issues cannot be separated from social awareness.
Social awareness is the ability to understand the
meaning of social situations. It depends on how
empathetic to other people. (A.Tabi'in, 2017)
d. Never underestimate mood swings, because a

person's significant change in mood can be said to
be experiencing symptoms of health problems
Minutes: 02:37-04.45
(Classroom)
Lecturer (Mr. Gilang): Will

be divided into 2
groups, wiki the
pro group, and
Niskala the
contra group.
Wiki : We have assessed
that the theme that
we raise is very
appropriate to the
current situation,
many end up being
indifferent to their
595
parents, and
parents are
ignoring their
children because
they are busy with
their work. The
primary function of
this communication
tool is reversed to
become secondary,
gaget is more used
to listen to music
and watch movies
than the primary
function as a
communication
tool.
Niskala: Intruded sir, What
you mentioned is a
fact but there are
also other positive
facts, with the fast
development of
technology it can
strengthen human-
to-personal
relationships. For
example, friends
and family who are
far away can easily
communicate,
even...
596
Wiki : But that seems to

simplify
interpersonal
values, I agree that
the more
technology
advances, the
easier it is for
friends and family
to communicate,
but close ones?
Niskala : (Stopping the
table) Could you
please don't cut it
or not? You've
already cut the
ridiculous
argument again, we
can easily
communicate
without being
hindered by
distance, time, and
space boundaries,
don't look at it!
Wiki : Who's the other
way around? this is
a fact, this is a fact,
from the results of
our survey, as
many as 60
respondents prefer
597
to communicate via
chat.
Niskala : (high-pitched
voice) What kind
of survey did you
do? Like what?
Besides, it's as if
you are ignoring
the positive impact
of technological
progress. For
example, we can
easily carry out
positive campaigns
on social media,
raise funds and
help even people in
rural areas, why do
you ignore these
facts? Are you the
only child
nowadays who
never does positive
things?
Mr. Gilang: Enough abstract
is enough!
Remember this is
just a discussion.
Don't worry, let's
just ask questions.
Dinda : It's just practice
Niskala : Huh
598
Minutes: 08:56-10.12
(Campus Lobby) Regarding
a paper assignment and
Pram accidentally bumped
into Octavian.
Okta : Can you write your

assignments?
(throwing a paper
assignment in front
of him) This is
new,,,Are you
okay? if anything
happens to him you
will die
Niskala: What the heck!
(Suddenly everyone
is silent)
Niskala : Hello.. hello
Pram : (takes off the
headset) Oh hi,
there are a lot of
wrong theories in
this theory by
looking at the paper.
Niskala : Sotoy lo!
Dinda : when..
Pram : Wow, don't be
fierce, oh it's yours,
that's the theory
tires...
599
Niskala: No one asked for

your opinion, sorry
Pram : Without you
asking, I'm allowed
to give my opinion,
except for you orba!
(Pram left nostalgic
and friends)
Niskala: Ehh, wow, you're
cocky, don't just be
a senior, you can
check other people's
assignments as they,
please!
Pram : Sorry, I just want to
help you do
Niskala: There's someone
asking you for help,
isn't there?
Pram: I want to help you
because I've
already made
assignments...
Niskala: No one asks and no
one asks for your
opinion either
Pram : Okay, okay, just
like this because
you're rock, like
this, we're betting
that if you get A, I'll
treat you, but if you
600
get B, you'll treat

me
Octa: Agreed!!!
Pram: Okay deal

The table shows that many scenes show that you
should never underestimate the condition of someone
who is in a state of mood swings (changing feelings)
because the condition of a person's significant change
in mood can be said to be one of the symptoms of
health problems.
Then in the next scene while in the classroom, it
shows an abstract scene that is easily offended by the
words of its debating opponents when arguing. Just like
the scene above, the feelings that are easily offended
and sensitive when in the scene in the lobby is pram
who give opinions as seniors (campus seniors)
regarding abstract paper assignments.
According to Nurhidayati, the development of
moods (mood) in adolescence occurs because of
experience, eating patterns, environmental factors, and
age levels. The mood in adolescence tends to fluctuate
or be unstable. This is due to physical or physical
changes, the environment that influences it, and the
relationship with parents. (Addiniyah, 2019)
CONCLUSIONS AND SUGGESTIONS

Based on the discussion above, it can be concluded
601
that after describing and analyzing the results of the

data findings that have been presented in the previous
chapter regarding the meaning of denotation,
connotation, myth and adding an explanation of the
moral message to the scenes in the film Kukira Kau
Rumah, the researcher can draw conclusions, namely:
The film Ku Kira Kau Rumah does not only tell
about how to deal with someone who has a mental
health disorder by struggling, besides this film we are
taught about the values of love and compassion. Such
as the value of family, friends, and partners and a
process of accepting the shortcomings that exist in a
person.
Forms of moral messages in the film I think you are
home include: Do not underestimate a person's
abilities by looking at their background or
deficiencies, Be a support system or support and
encouragement for people who experience mental
health, Should be more concerned about mental health
or take care of feelings for yourself and others so that
you can continue to adapt in any situation and be more
careful when you speak, because we don't know if our
words or actions can hurt or not, and never
underestimate conditions that are in a mood swing,
because conditions change in mood someone who is
significant can be said to experience symptoms of
health problems.
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PEDULI PADA ANAK MELALUI INTERAKSI
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KEGIATAN SOSIAL. Journal of Social Science

Teaching, 1, 40–60.
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HATI (MOOD) DENGAN PERILAKU
ALTRUISME MAHASISWA UNIVERSITAS
MUHAMMADIYAH JEMBER.
C., R., & Aditia, A. (2022). Film Kukira Kau Rumah
Raih Rekor MURI, Prilly Latuconsina: Mau
Nangis. Kompas.Com.
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210837666/film-kukira-kau-rumah-raih-rekor-
muri-prilly-latuconsina-mau-nangis?page=all
Jessica Apriani Mainake. (2019). Pesan Moral Dalam
Film Tschick Karya Wolfgang Herrndorf.
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dalam Keluarga. Buletin.k-Pin.Org, 6.
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artikel/528-memelihara-support-system-dalam-
keluarga
Ryan Diputra, Y. N. (2021). ANALISIS SEMIOTIKA
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IMPERFECT 2019 KARYA ERNEST
PRAKASA. JURNAL PURNAMA BERAZAM,
2(1996), 6.
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III Metoda Penelitian, Bab iii me, 1–9.
MONITA, R. (2022). Bikin Netizen Baper, Ini
Karakter Perempuan dan Sinopsis Kukira Kau
Rumah. Parapuan.
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netizen-baper-ini-karakter-perempuan-dan-
sinopsis-kukira-kau-rumah?page=3
Pradistya, R. M. (2021). Teknik Triangulasi dalam
Pengolahan Data Kualitatif. Dqlab.Id.
https://www.dqlab.id/teknik-triangulasi-dalam-
pengolahan-data-kualitatif#:~:text=1.-
,Triangulasi Metode,wawancara%2C
observasi%2C dan survei.
R, S. M. (2022). Inilah 7 Karakter Penting di Film
Kukira Kau Rumah (2022). Bacaterus.
https://bacaterus.com/pemeran-kukira-kau-
rumah/
Risky Kawasati, I. (2022). Teknik Pengumpulan Data
Metode Kualitatif. BUDIDAYA AYAM RAS
PETELUR (Gallus Sp.), 21(58), 99–104.
https://www.unhcr.org/publications/manuals/4d9
352319/unhcr-protection-training-manual-
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Rohmaniah, A. F. (2021). Kajian semiotika roland
barthes. Al-Ittishol (Jurnal Komunikasi Dan
Penyiaran Islam), 2(2), 129.
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Amalia Firdaus, Hera Septriana, A. P. Y. U.
(2022). TINDAK TUTUR ILOKUSI DALAM
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Bahasa Dan Pendidikan, 2, 16–32.
604
MASS MEDIA AND PEER GROUP

INFLUENCE ON COMMUNICATION
BEHAVIOR IN SEXUAL VIOLENCE
AGAINST COLLEGE STUDENTS
I Gusti Ayu Ratna Pramesti Dasih1,
I Gusti Ayu Diah Prameswara Padawati Indraswari 2
1
UHN I Gusti Bagus Sugriwa Denpasar, email:
ratnapramesti@uhnsugriwa.ac.id
2
The Ministry of Religious Affairs of Denpasar City, email:
dinda.diah6594@gmail.com
ABSTRACT
Peergroup is a peer friendship that interacts due to

a sense of similarity, close relationships, and mutual
dependency. Communication is very effective, so the
peergroup provides emotional space to interact, socialize,
and provide encouragement and motivation by supporting
each other. The mass media plays a role in the process of
sending information and reciprocal relations. Mass media is
used to produce, reproduce, and distribute information. In a
student's life on campus, the interaction and socializing
within peergroups can exchange ideas and experiences to
bring about changes and developments in their social and
personal lives, including awareness of sexual violence on
campus. The student phase is a time when a person reaches
adulthood, their curiosity and psychological ability to take
responsibility for their actions and behavior are just
beginning to form. Various things are being tried to create
challenges that stimulate their thinking patterns to take
605
responsibility for the results or risks that arise. Moreover,

students are greatly influenced by friendship relationships
without thinking about their positive or negative impacts,
where the main focus is on togetherness. The factors of
togetherness and curiosity that drive experimentation also
have the potential for elements of harassment or violence,
including sexual violence among students. Sexual violence
on campus is increasingly prevalent due to a lack of
understanding in society and the prevalence of patriarchal
culture, which reinforces male dominance, while women
are considered weak beings. This has an impact on the
potential for sexual violence, especially on campus, which
often occurs, but many victims do not report such actions.
This unfortunate phenomenon in the world of education has
drawn the attention of the government with the issuance of
Ministry of Education and Culture Regulation No. 30 of
2021.
Key Words: Peergroup, Communication Behavior, Sexual

Violence Acts
I. INTRODUCTION
The human life is greatly influenced by
communication. Human nature as a social being can be
fulfilled through communication. The more involved one is in
the process of communication, the more it will affect their
behavior and actions. Communication is a natural demand of
humans to develop themselves. Rogers stated that
communication is the process of transferring ideas from a
source to one or more receivers with the aim of changing
behavior (Cangara, 2010: 22). Communication not only aims
to change behavior, but can also influence changes in thinking,
606
in an effort to shape culture and facilitate human interaction.

The process of communication also generates communication
acts. Interaction occurs when actions and reactions can
stimulate reciprocal processes.
University students are in a transitional period from
adolescence to adulthood. Cognitive development is reflected
in the increased knowledge and changes in the ability to think
abstractly or socially reason more effectively. From a social
perspective, they are still searching for their identity, so their
emotional level is not yet stable. Generally, the life of a
university student demands freedom but they are not yet ready
for the responsibility that comes with it. The desired freedom
often overlooks the norms in order to appear cool and up-to-
date. In their social interactions, they are very susceptible to
being influenced by their peer groups.
A peergroup is a group of people who interact with
each other and share some similarities in terms of age, gender,
or way of thinking, thus creating a feeling of always wanting
to be together (Arifin, 2015:64). As social beings, humans are
highly dependent on others in living their lives. Humans have
a desire to communicate and interact with others, as well as
with their environment. Likewise, students always want to
communicate and interact with their friends, thus forming
social groups and peer groups. Most peergroups develop
during school or college years, as during this time humans feel
most accepted by their environment and are not satisfied if
they have not gathered or played with their group. This is
because at this time, humans are in the process of getting to
know themselves and learning to make decisions, including in
understanding acts of sexual violence.
Sexual violence is a crime that can happen anywhere
and anytime. In recent years, mass media have highlighted that
607
sexual violence that is rampant occurs in the realm of

education, especially in higher education, known as sexual
violence on campus. One by one, cases of sexual violence on
campus are revealed, but many are not disclosed to the public.
There are many reasons behind the failure to disclose sexual
violence on campus, including because victims tend to be
traumatized, ashamed, and even threatened. Komnas
Perempuan has released 15 types of actions that are included
in sexual violence, namely: 1) Rape; 2) Sexual intimidation
including threats or attempted rape; 3) Sexual harassment; 4)
Sexual exploitation; 5) Trafficking of women for sexual
purposes; 6) Forced prostitution; 7) Sexual slavery; 8) Forced
marriage, including "hanging" divorce; 9) Forced pregnancy;
10) Forced abortion; 11) Forced contraception and
sterilization; 12) Sexual torture; 13) Inhumane and sexually
oriented punishment; 14) Sexual traditions that are dangerous
or discriminatory against women; 15) Sexual control,
including through discriminatory rules based on morality and
religion. (Komnas Perempuan, 2017).
Sexual violence on campus has become a hot issue in
society, after several cases of harassment by academic
members of universities were exposed to the public. The
safety and comfort on campus are not only determined by the
availability of adequate physical facilities to support learning
and teaching activities, but it is also important for students to
feel protected. One of the aspects of comfort that students
must obtain is a guarantee of safety to avoid experiencing
sexual violence on campus. The sexual violence referred to is
any sexual action or tendency of non-physical intimidation
(such as words, language, images), or non-physical (such as
looking with suggestive gestures, touching, feeling, kissing)
performed by a man on a woman (Victory et al., 2020:3).
608
Referring to the results of a survey conducted by the

Ministry of Education and Culture in 2020
(https://www.bbc.com/indonesia/indonesia-59265939), as
many as 77% of lecturers in Indonesia stated that sexual
violence had occurred in higher education institutions.
However, 63% of them did not report the incidents due to
concerns about negative stigma. Dealing with cases of sexual
violence in higher education institutions is quite complex, not
only because of regulations but also because prevention and
handling mechanisms of sexual violence also affect it.
Bureaucratic systems that are convoluted and low-quality
human resources also play an important role in neglecting
victims of sexual violence to avoid damaging the reputation of
the campus.
Pramesti Dasih and Indraswari (2022) in their research
"The Influence of Mass Media and Peer Groups in Exposing
Sexual Violence Against Students on Campus" stated that:
first, the increasing number of cases of sexual violence against
students that have been revealed were actually perpetrated by
people known to the victims such as friends, lecturers, or
educational staff. Second, the lack of attention and supervision
from parents has contributed to the occurrence of sexual
violence against students on campus. Adulthood is often cited
as a reason for parents to grant their children independence
and socialize with their peers without any family interaction as
monitoring. Second, economic, educational, and social
environment factors are the causes of sexual violence against
students on campus. Limited economic resources of parents
create opportunities for misconduct among students, which
eventually escalate into various forms of violence, including
verbal, nonverbal, physical, and even psychological. Limited
economic circumstances automatically affect the quality of
609
students' education, so they receive less information and

knowledge about sexual violence. This causes many victims to
choose to remain silent and not report the incidents they have
experienced, because they are afraid it will have an impact on
their social environment and will create a negative stigma in
society. Third, the influence of peer groups in social circles
greatly affects relationships, dating styles, and lifestyles.
Additionally, mass media has a significant impact on students
regarding information about sexual violence, so parents often
advise their children to be careful in their social interactions.
Based on the phenomenon, some universities have
started to be open and responded well by formulating a
number of regulations related to the prevention and handling
of sexual violence cases, especially on campus. However,
there are also universities that remain silent and suppress the
issue of sexual violence that occurs in their environment with
the reason of maintaining the reputation of the educational
institution. Actually, in situations and conditions like this,
government intervention is needed to take legal action or
sanctions. Responding to this issue, the government has issued
Ministry of Education and Culture Regulation Number 30 of
2021.
II. RESEARCH METHOD

This article belongs to the qualitative research type
with a descriptive approach, as data is obtained through the
process of information exploration in the field based on
observation, interviews, and literature review techniques.
Primary data sources are obtained from interview results with
informants, and secondary data is obtained through books,
journals, and relevant research findings. The informant
selection technique uses purposive sampling, with
610
consideration that informants are selected because they are

considered knowledgeable about the research topic, so that the
data obtained is valid. Informants are lecturers, students, and
educational personnel. Data analysis technique using the Miles
and Huberman model involves analyzing informant responses
during interviews. If the analysis is deemed unsatisfactory, the
interview process will continue until the obtained data is
considered credible. Therefore, the activities involved in data
analysis include data reduction, data display, and drawing
conclusions. The analyzed data is then presented in the
research results with the stages of induction, interpretation,
and conceptualization (Sugiyono, 2016: 334-337).
III. RESULTS AND DISCUSSION

Balinese society is known for its patriarchal culture,
which gives greater space to men in all aspects of life. Women
are considered as weak, and thus, are deemed less suitable to
hold positions higher than men. This has become a common
practice in patriarchal cultural life. Surprisingly, Balinese
women often regard it as their destiny and never question it.
Balinese women generally accept this culture as a form of
respect and cultural preservation. The development of
knowledge and technology has brought about changes in the
education of Balinese women. Many are now aware of the
social situation and conditions and feel that they are being
treated unfairly with inhumane treatment. This courage has
influenced social interaction to some extent, demanding
gender equality because all human beings are equal in the eyes
of God. However, the equality desired by Balinese women
does not compromise their adherence to customs and culture
that serve as their way of life. Having the right to pursue
education up to the university level is a source of pride for
611
Balinese women, as it enables them to work towards a decent

life.
3.1 Basic Concept of the Minister of Education and

Culture Technology Regulation Number 30 of 2021
The basic concepts that are considered include gender,
gender relations, patriarchal culture, gender equality, power
relations, and affirmative action. Gender refers to a person's
condition at birth. In certain cultural communities, specific
roles, labels, and rules are attached to boys and girls. This is
intended as a cultural and social construct of the ideal roles,
actions, and relationships between men and women, referred
to as gender. The meaning of gender can change according to
the development of understanding in society because it is
interpreted by individuals or groups rather than through a
transactional process.
The construction of gender creates different treatment
or discrimination based on the existence of patriarchal culture.
Patriarchal culture can be found in societies that have a
tradition of placing men in positions of higher power and
relations than women. As a consequence, interactions within
the society are dominated by men. If women are given roles,
they still use male standards and perspectives, which may
ignore women's knowledge and experiences. In societies with
a strong male dominance, values will be formed that give
special rights to men to control and dominate society, so that
these privileges can be maintained.
The act of discriminating against individuals in order
to eliminate, reduce, or remove their individual or collective
rights may occur due to patriarchal cultural issues. The social
and cultural constructions of gender and patriarchy create
unequal power relations between men and women. Society
612
holds the belief that it is natural for men to hold a higher

position than women. With this belief, men's bargaining
position becomes higher or stronger while women are
considered weaker. The condition has the potential to lead to
subordination, discrimination, and even violence. The
perpetrators are those who are in a stronger position, while the
victims are those who are in a weaker position. Sexual
violence is one form of discrimination. Differential treatment
based on imbalanced power relations has the potential to
create opportunities for sexual violence against the weaker
party.
The affirmative action is an action that grants special
rights to the more vulnerable party in order to strengthen their
capacity to have equal bargaining power and power relations.
Affirmative action is also known as positive discrimination. Its
aim is to eliminate or limit rights, although temporary in
nature, in order to strengthen the capacity of individuals who
were previously in a weak position to protect themselves and
access justice. Thus, the government, in an effort to create
equal power relations and promote the achievement of gender
equality in society, particularly in the campus environment,
issued Ministerial Regulation of Education, Culture, Research,
and Technology Number 30 of 2021.
The issuance of the Ministry of Education, Culture,
Research, and Technology Regulation Number 30 of 2021
concerning the prevention and handling of sexual violence is
seen as a progressive step by some parties amid concerns
about the high incidence of sexual violence in the campus
environment. This regulation is used as a guide for universities
to formulate policies and take preventive and handling actions
related to the implementation of Tridharma inside or outside
the campus. The purpose is to cultivate a humane, dignified,
613
equal, inclusive, collaborative campus life, without violence

among students, lecturers, educational staff, and other campus
residents. This regulation also provides legal certainty for
university leaders in taking firm action to address cases of
sexual violence on campus, as well as serving as a mechanism
for prevention and handling of cases.
3.2 Potential and Impact of Sexual Violence on Campus

Campus should be a safe and comfortable place to
acquire knowledge, but it can be a frightening place for
students. It is not related to the teaching and learning process,
or the available facilities, but often the interactions on campus
become a source of problems. Social interactions on campus
can also lead to harassment and even sexual violence.
Harassment or sexual violence is mostly experienced by
female students. It can occur between fellow students, but it
can also happen between students and faculty or staff.
Sexual violence on campus can occur due to power
imbalance, gender relations, and rape culture. Power
imbalance is related to those who have authority, seen as
having the opportunity to abuse their power and commit
sexual violence against those who are seen as weak or under
their supervision. In the context of higher education, lecturers
have power over students in forms such as guidance,
assignments, and evaluation. As a result, lecturers can abuse
their authority to commit sexual violence against students
while carrying out their academic duties. Meanwhile, gender
power imbalance occurs due to the patriarchal gender
construction in society that positions men as superior,
dominant, and aggressive, while women are seen as inferior,
submissive, and passive. As a result, women are disadvantaged
and vulnerable to sexual violence. Additionally, sexual
614
violence also occurs due to rape culture, where women's

bodies are objectified and deemed worthy of harassment,
misogyny, and lack of rights and protection for women. This is
accepted and justified by the media and popular culture
(Nikmatullah, 2020: 40).
As expressed by Aryawan, sexual violence on campus
is a highly reprehensible act. Strangely enough, this problem is
often regarded as commonplace and biased on campus. Sexual
violence on campus often occurs during the process of final
project guidance, where a supervisor can step beyond
academic boundaries for certain reasons and threaten the
student not to spread or tell others. Sexual violence can also
occur during assignments outside campus, such as during
community service programs that require students to stay and
engage in activities in a specific location. BEM activities also
often contribute to cases of sexual violence on campus,
whether committed by fellow students, seniors, or even the
supervising lecturers (Interview conducted on August 13,
2022).
Based on the data above, the potential for sexual
violence to occur on campus is very high, it can happen
anywhere and anytime, both in private or public spaces.
Looking at the characteristics of the perpetrators, sexual
violence can be carried out by anyone, including those who
appear religious, polite, and intelligent. Perpetrators can also
come from senior lecturers, officials at the university, and
public figure lecturers who are active in social and religious
organizations, as well as senior and peer students. Generally,
the perpetrators are well-known to the victims, so the victims
do not suspect them. The perpetrator tends to commit sexual
violence repeatedly against different people, some even have
multiple victims reaching more than ten. Mass media refers to
615
perpetrators of sexual violence on campus as "predatory

lecturers" or "lecherous lecturers" because they are deemed to
have carried out their actions repeatedly, resulting in many
victims. Sexual violence on campus is like an iceberg that has
just been uncovered. If one female student has the courage to
report or tell her story of the case she experienced, then the
courage will arise from other victims.
The methods used by perpetrators to lure their victims
are quite varied, from simply greeting them to forcing them to
fulfill their desires. It all starts with a greeting via SMS or
video call, using words like "darling," and often done at night.
Then, the perpetrator invites the victim to have a drink at a
cafe. Next, the perpetrator invites the victim to date while
hiding their marital status. The perpetrator may even dare to
invite the victim to stay in a hotel or visit their rented house.
Another modus operandi that appears more academic is giving
the victim assignments, telling them to improve their grades,
or inviting them to visit research locations and participate in
projects that the perpetrator is working on. When there is an
opportunity, the perpetrator carries out their actions with
various forms of sexual violence.
Dewi shared a very heartbreaking story when she was
in the sixth semester of college. She experienced sexual
violence on campus twice, committed by a fellow student and
a lecturer. When she was a committee member of an event on
campus, she unexpectedly experienced sexual violence by her
friend as she came out of the restroom. She was forced to kiss,
her breasts were squeezed, and she was touched in her
sensitive areas. Her condition was in shock, which made him
confused. At that time, a lecturer offered to take him home to
his boarding house, but instead took advantage of the situation
and tried to rape him. He tried to seek justice by reporting the
616
case to the authorities, but the response given was very slow
and seemed to be ignored. (Wawancara, 6 Agustus 2022).
Based on the data above, sexual violence can
generally be divided into three forms, namely verbal, written,
and actions. Verbal sexual violence can take the form of jokes
or comments about women as sexual objects or what is called
sexism, thus causing discomfort or appearing to belittle
someone's appearance, body shape, or way of dressing. Lewd
and sexually suggestive conversations, as well as asking
questions about someone's sexual life, are also included in
verbal sexual violence. On the other hand, written sexual
violence or in the form of images such as displaying or
distributing images of women as sexual objects; displaying
sexually suggestive emoticons; sending emails, letters,
messages, lewd or sexually suggestive images manually or
electronically.
A different story was also conveyed by Windayani,
who had received several chats and pornographic images sent
by a certain lecturer. The messages were often ignored without
a response, and as a result, they became more frequent.
Eventually, the number was blocked, but the next day, she
received the same chat and photo from a different number.
After investigation, it turned out that the sender was the same
person, namely the lecturer. This was reported to the head of
the study program, and it was promised that the lecturer in
question would be called and reprimanded, but no sanctions
were imposed (Interview, August 13, 2022).
Sexual violence has a very profound impact on the
victim, both in physical, psychological, social, and educational
aspects. In terms of physical effects, the victim may
experience hair loss and a decrease in body condition due to
loss of appetite, inability to sleep, digestive problems, and
617
eating disorders. Psychologically, the victim experiences

various mental symptoms ranging from mild to severe, such as
being stressed, depressed, resentful, traumatized, and even
having suicidal tendencies. Moreover, if the victim is blamed
by people around them, the situation can worsen. The social
impact is significant because the victim becomes a public topic
of discussion, a subject of gossip, humiliated, accused of their
clothing, lifestyle, and personal life, and even referred to as the
lecturer's mistress. Furthermore, the victim will be avoided by
friends and family, causing them to lose their reputation and
the trust of their surrounding community. Ultimately, sexual
violence affects the victim's education, resulting in decreased
academic performance, frequent absenteeism from classes,
changes in academic plans, and even dropping out of school.
Although the impact of sexual violence is serious, not
all victims report the sexual violence they experience, and
some remain silent. The silence of victims can be caused by
several reasons, namely: threats, fear and trauma, and the
stigma of the environment. Although among the victims there
are those who dare to speak out about sexual violence cases on
campus, in general, the report is made by a victim who has
experienced multiple incidents by the perpetrator. The courage
of victims to tell and report cases of sexual violence to others
opens the door to revealing the cases of violence that occur on
campus.
3.3 Mass media and peer groups influence communication

behavior towards sexual violence on campus
Peergroup (peer group) is an individual who has the
same level of closeness and maturity, seen from sources of
affection, sympathy, understanding and moral guidance, as
618
well as a setting to obtain autonomy and independence from

parents. In a peergroup, individuals have the same age of
friendship, with closeness and a sense of mutual ownership,
leading to close personal relationships. Peergroups form
transactional social relationships, which involve offering and
providing help when someone is facing difficulties (Yuliani,
2018).
Peergroup is a group of peers who successfully
interact with each other. Within the peergroup, individuals
feel a sense of commonality in order to strengthen their group
and can develop their social sense in line with their personal
development. Peergroups do not prioritize the existence of
organizational structures, but all members feel responsible for
the success or failure of the group. Emotionally, interaction
within the peergroup allows individuals to interact with each
other, providing encouragement and motivation.
Peergroup provides a space for deep communication
due to the shared perception among its members. In the
university environment, there are many peergroups as a social
setting for students who share personal and emotional
closeness. Student interactions are heavily influenced by their
peergroups, as the behaviors resulting from their interactions
support each other. Peergroups have their own habits,
traditions, behaviors, and even language. Students tend to feel
safe and comfortable in their peergroup, as they feel respected
and understood. However, one's social interactions are highly
influenced by their own personality.
Mass media is widely used in everyday life such as
newspapers, radio and television. The mass media is used by
the public to obtain information, education and entertainment.
The advantage of the mass media is to provide information
simultaneously so that messages can be received by
619
communicants in relatively large numbers. The mass media is

very effective in disseminating information, so that it can
change attitudes, opinions and communication behavior
quickly because it is not hampered by space and time. The
mass media is able to disseminate information instantly in
unlimited time.
In reality, mass media and peergroup has a significant
influence on speech, attitude, behavior, hobbies, interests,
appearance, and even behavior, surpassing the influence of
family, campus, and religion. However, society in general
often views peergroup as a negative association, leading to
negative perspectives such as youth gangsters. Unconsciously,
peergroup can actually help shape a person's personality
within it, as well as provide motivation in social interaction
and way of thinking. The formation of personality for students
is an effort to develop self-identity, so they can develop
interpersonal communication skills in social interactions. In
fact, the role of persuasive communication in peergroups
cannot be underestimated, especially among students who are
in the first phase of forming principles and cooperation. The
influence of peergroups can be seen through the dating styles
among students, which automatically also affects their
lifestyles (Erlangga, August 27, 2022).
The closeness of a peergroup also stimulates the
ability to protect oneself from threats, as intensive
communication opens up empathy by exchanging information
and reminders. The close relationships within a peergroup will
also create a transactional communication atmosphere,
providing a sense of safety and comfort, and keeping oneself
away from all threats, including sexual violence on campus.
Typically, peer group interactions among students involve
sharing stories, confiding in each other, going out, taking
620
vacations together, or simply interacting in cafes while doing

assignments. These interactions bring about an openness of
mindset that enables them to be vigilant and anticipate threats
in their surroundings.
As stated by Windari, sexual violence can also be
prevented through peer group interaction, as activities are
done together, thus the risk of going alone can be anticipated.
Wherever they go, their friends will know their destination,
and if they don't hear from them for a while, they will surely
look for them and remind each other (Interview, August 13,
2022). Based on the data, it can be seen that peergroup not
only provides motivation in learning, but also can provide
insight and knowledge through close interaction, thus
preventing threats, including the rampant sexual violence on
campus. The influence of peergroup greatly affects social
changes among students, as observed in the social interaction
built that heavily involves emotions, leading to emotional
relationships for collaboration and protection. As a peer group
for peer friendship, it is able to build self-confidence for its
members to support each other in achieving academic and
non-academic goals on campus
IV. CLOSING
Strong emotional involvement is evident in every
activity they do together. The emotional bond within a peer
group brings significant benefits and influences to individuals
who belong to the group. Indirectly, a peergroup for a group
of people has a close and interdependent relationship, such as
socializing in the campus environment or socializing in their
place of residence. Therefore, this research concludes that a
peergroup is a group of peers who have strong emotional
bonds and interact, socialize, exchange ideas, and experiences
621
to bring about change and development in their social and

personal lives. Through peergroup interactions, sexual
violence can be prevented in the campus environment, as
communication is developed in an interpersonal and
transactional manner.
REFERENCES
Arifin, Bambang Samsul. 2015. Social Psychology. Bandung:
Pustaka Setia.
Bungin, Burhan. 2011. Sociology of Communication. Jakarta:
Kencana Prenada Media Group
Cangara, Hafied. 2011. Introduction to Communication
Science. Jakarta: King Grafindo Persada.
Aaron, Rochajat and Ardianto, Elvinaro. 2011. Development
Communication and Social Change. Depok: Rajawali
Press.
Liliweri, Alo. 2016. Basic Configuration of Intercultural
Theories. Bandung: Nusa Media.
Littlejohn, Stephen W. and Foss, Karen A. 2014. Theories of
Human Communication. Jakarta: Salemba Humanika.
Morissan. 2013. Communication Theory. Jakarta: Kencana
Prenadamedia Group.
Morrissan. 2015. Broadcast Media Management. Jakarta:
Kencana Prenadamedia Group.
Muhtadi, Asep Saeful. 2015. Communication Management.
Bandung: Pustaka Setia.
Permendikbudristek Number 30 of 2021.
Pramesti Dasih, I Gusti Ayu Ratna, and Indraswari, I Gusti
Ayu Diah P.P. 2022. The Influence of Mass Media
and Peergroups in Exposing Acts of Sexual Violence
Against Students on Campus. Research.
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Roudhonah. 2019. Communication Sciences. Depok: King

Grafindo Persada.
Sihabudin, Ahmad. 2013. Intercultural Communication: One
Multidimensional Perspective. Jakarta: Bumi Aksara.
Suciati. 2017. Communication Theory in Multi Perspectives.
Yogyakarta: Litera Book.
Sugiyono. 2016. Qualitative Quantitative Research Methods
and R&D. Bandung: Alfabeta.
Suranto, A.W. 2010. Socio-Cultural Communication.
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623
COVID-19 MISINFORMATION:
ANALYSIS OF TEXT PATTERN FROM
SEBENARNYA.MY WEBSITE USING
WEKA
SITI FATIMAH HUZAIDI1, NIK NORMA NIK

HASAN2
sitifatimahhuzaidi@gmail.com 1, niknorma@usm.my2
PUSAT PENGAJIAN KOMUNIKASI, UNIVERSITI
SAINS MALAYSIA
ABSTRACT
The spread of misinformation is increasingly worrying
especially when Malaysia is hit by the COVID-19
pandemic. Misinformation related to COVID-19 is
able to cause confusion to the public in the face of this
difficult situation. In addition, misinformation about
COVID-19 has a negative impact on efforts to curb
the transmission of COVID-19. Thus, this study aims
to analyze COVID-19 misinformation based on the
objective of understanding the significant features of
COVID-19 topics palsu, waspada and penjelasan in
the sebenarnya.my website. The study data is obtained
through qualitative and quantitative content analysis in
the sebenarnya.my website to achieve the objective.
The data of this study were analyzed using text mining
through WEKA software. The results of the study
show that the categories of palsu, penjelasan and
waspada on the sebenarnya.my website have their own
significant features for the topic of COVID-19
624
validation. Significant features for palsu category are

fake and untrue movement control orders, fake
COVID and fake assist. For the penjelasan category,
the significant features are movement control orders,
standard operating procedures, cases, wearing
bracelets and death. While the waspada category, wary
of information application and wary of free offering
site. This study provides a true picture to the public,
government and media that recognizing and
understanding the significant features of the COVID-
19 misinformation topic is important during the
pandemic.
Introduction
As of November 2020, the Royal Malaysian
Police (PDRM) and the Malaysian Communications
and Multimedia Commission (MCMC) have opened a
total of 274 investigation papers on cases of
misinformation related to COVID-19 (Azman, 2020).
The number of cases of misinformation regarding
COVID-19 continues to show an increasing trend
towards the following year. Zalmizy (2020) proved
that cases of false information regarding COVID-19
mostly stem from the spread in social networking
platforms such as Facebook, WhatsApp and Telegram.
At the beginning of the pandemic, the Malaysian
government gave full focus to slow the spread of
COVID-19 by outlining standard operating procedures
(SOP) and enforcing the Movement Control Order
(MCO). However, that action alone is less able to
control the spread of COVID-19 because the dumping
of misinformation about it influences the community
625
to dispute the government's actions (Shahidah et. al.,

2020). Misinformation about COVID-19 adds to the
angst among the community, affecting thinking and
the decision-making process (Sapora, 2020).
Therefore, the government is taking various measures
to curb the spread of COVID-19 and misinformation
about it (Rodrigues & Jian, 2020). In addition to law
enforcement, the government through several agencies
broadcasts Community Service Orders (PSAs) to raise
awareness among the public about false information
about COVID-19 (Fazreen, 2020). The government is
also using the website sebenarnya.my which acts as a
one-stop center to provide verification of
misinformation on COVID-19 through 3 categories
namely palsu, waspada and penjelasan (Olivia et. al.,
2020). Each category in sebenarnya.my has specific
features and functions. For the palsu category, the
verification content has keywords such as fake, untrue,
inaccurate, inaccurate and deny. Penjelasan category,
it has confirmation content usually there are keywords
like explanation, explain and tell. While waspada has
confirmation content keywords such as alert, caution
and recheck. Functionally, palsu category is a
confirmation that the viral information is not true. For
the penjelasan category, it acts as true information that
provides information about something that is
misunderstood or not understood by the community.
The waspada category acts as information for the
community to consider because it can be true or false
at the same time.
Therefore, each category is important to be
studied because it can give the public an
626
understanding that the categorization on the

sebenarnya.my website has a specific function in
verifying reports of misinformation on COVID-19
received. In addition. Many studies about COVID-19
in Malaysia have been conducted mainly on the
public's perception of the MCO, public health
services, government actions in pandemic mitigation
in a survey (Arina et. al., 2020; Khayriyyah & Wan,
2020; Elengoe, 2020; Mohamad et. al., 2020; Merdeka
Center, 2020; Center Force Group, 2020) and
community sentiment analysis on Twitter (Nik Norma
& Suratnoaji, 2020). However, the study of COVID-
19 misinformation has not yet been fully explored.
Among the related studies are Fake News on Social
Media During COVID-19 Crisis (Mohd Hanif et. al.,
2020), Misinformation And Disinformation During
Covid19: The Effects and The Relevant Laws in
Malaysia (Hanis, 2020) and The COVID-19
Infodemic in Malaysia (Harris & Farlina, 2020)
through interviews and content analysis. Therefore,
this study is important to close the research gap by
exploring the palsu, waspada and penjelasan
categories on the sebenarnya.my website by using text
mining methods.
This study focuses on understanding the
significant features of the topic of COVID-19, for
palsu, penjelasan and waspada category in the website
sebenarnya.my. , the topic pattern in each category
works and needs to be identified because it can help
the community to always be aware of the topic of
COVID-19 which is often manipulated and
627
misunderstood and needs to be researched before

believing it.
Literature Review
COVID-19 Pandemic
The Malaysian Ministry of Health (KKM) (2020)
reports that coronavirus is a type of virus that can
cause infection in the respiratory system. Previously,
the Malaysian Ministry of Health (KKM) had
identified two different strains of coronavirus, namely
severe acute respiratory syndrome coronavirus
(SARS) and Middle East Respiratory syndrome-
related coronavirus (MER-CoV). But at the end of
2019, another coronavirus (CoV) or better known as
COVID-19 was identified. This virus was first
discovered in China, resulting in patients suffering
from it having difficulty breathing. It has been found
that COVID-19 can be more serious if it is suffered by
patients with other health problems such as chronic
lung disease. In addition, the elderly, children and
infants are among the high-risk groups for contracting
COVID-19 with far more serious symptoms (Siti
Masayu & Fatimah, 2020). WHO has declared
COVID-19 as a pandemic because its global spread
cannot be controlled (Nor Faziana, 2020). COVID-19
has become very serious as it spreads through the
human population and across vast areas to cross
continental borders with no signs of control. Ernest et
628
al. al. (2020) defined a pandemic as an infectious

disease that suddenly affects a large number of the
world's population. Malaysia reported its first case of
COVID-19 on January 25 involving three Chinese
nationals who entered the country via Johor from
Singapore (Rozita, 2020). The fact is, Malaysia has
already faced two waves of COVID-19 infections,
each with a different infection rate. During the first
wave (January 25 to February 15, 2020), the rate of
COVID-19 infection was still under control and only
involved imported cases. Meanwhile, in the second
wave (starting on 27 February 2020), the rate of
infection was found to be increasing dramatically as a
result of the local clusters that started to appear. After
seeing the worsening situation, the Malaysian
government has taken action by implementing the
Movement Control Order (MCO) for two weeks
starting 18 March 2020. Malaysia is one of the first
countries to implement the MCO in the Southeast
Asian region to curb the spread of COVID-19 (Wan
Faizah et al., 2020).
Infodemic During COVID-19 Pandemic

According to the situation report (situation report)
issued by the WHO (April 15, 2020), the infodemic of
COVID-19 can be defined as an explosion of
information where the true and false have already
mixed together when the pandemic hit. WHO (2020)
described this infodemic as if it were the same as the
COVID-19 pandemic. This is because the infodemic
of COVID-19 has spread among the community
through technology as a medium. Meanwhile, the
629
COVID-19 pandemic is spread through a type of virus

associated with Severe Acute Respiratory Syndrome 2
(SARS-CoV-2). Therefore, the WHO urges the public
to fight the infodemic and pandemic issues of
COVID-19 simultaneously (MoH, 2020).In contrast to
the study by Tangcharoensathien et. al. (2020),
infodemic issue of COVID-19 still has a point of
difference with the pandemic. This is because the
infodemic of COVID-19 has been found to be more
difficult to stop, compared to the outbreak of the
disease. If the number of spread COVID-19
information is successfully reduced, it can reduce the
severity of the disease outbreak (Shukla, 2020).
According to Rahkman (2020), infodemic occurs
when people tend to get information related to
COVID-19 at a fast and easy rate. When an incident
like the COVID-19 pandemic occurs, the public is
seen to always want an explanation on all matters
related to the infectious disease. Infodemic has caused
a sense of discomfort among the community during
the COVID-19 pandemic (Rudy, 2020). Society
experiences confusion in determining whether the
information obtained is true or false
COVID-19 Misinformation
Since the beginning of the COVID-19 pandemic,
the spread of misinformation has been widespread and
fast on social media(Apuke & Bahiyah, 2020; Barua
et. al., 2020). In Malaysia, Harris & Farlina (2020)
stated that WhatsApp is the main medium used to
spread false information related to COVID-19. The
fact is, the spread of false information about COVID-
630
19 in Malaysia will continue as long as there are still

some parties who misuse existing social networks.
Lampos et al. al. (2020) describe that false
information about COVID-19 can cause a threat to
society by creating a sense of worry. It results in the
community not making judgments before taking
action. False information about COVID-19 also has an
impact on the level of public health (Noor Rahmawati
et. al., 2020; Rodriguez et. al, 2020). The government
has implemented various efforts in combating false
information. Among them, by establishing the Anti-
Fake News Act 2018 in April 2018 (BERNAMA,
2018). However, in August 2018 it was repealed
because the previous act was sufficient (Mohd
Iskandar, 2019). Now, the government has determined
that offenders will face legal action under Sections
211 and 233 of the Communications and Multimedia
Act 1998 (SKMM, 2020). The Prime Minister is
considering re-establishing the Anti-Fake News Act
2018 (Rahimah, 2020) as the number of detected false
information began to increase in 2020 due to the
COVID-19 pandemic. Misinformation about COVID-
19 also occurred in Spain, Italy, France and Germany
(Murray, 2020). False information spread in the
country is about electronic devices with 5G features
being the cause of the existence of the COVID-19
disease. Harris & Farlina (2020) reported that the false
information of COVID-19 in Malaysia is mostly about
the actions of the authorities in reducing the rate of
infectivity of the virus and the cause of the spread of
COVID-19. In addition, misinformation about the
cause of the spread of COVID-19 consisting of groups
631
such as tabligh, tourists from China, migrants and

refugees (Wan, 2020).
Sebenarnya.my Website
The website sebenarnya.my is the government's
strategy through MCMC in regulating the spread of
false information in Malaysia (Emma & Nur Hazwani,
2019). It was established on March 14, 2017 as a one-
stop centre that allows the community to check the
validity of information (Olivia et. al., 2020). In
addition, it allows the public to report misinformation.
In the first year of establishment, this website only had
one category, which was palsu, which served as a
notification of inauthentic information (BERNAMA, 1
February 2018).In 2018, the site expanded its category
scope from just palsu to waspada and penjelasan.
According to BERNAMA (February 1, 2018), an
penjelasan serves as an explanation issued by a
relevant agency on an issue. Meanwhile, waspada is a
warning to the public to be on guard against all kinds
of false information. As Malaysia faces a pandemic in
2020, MCMC introduced the COVID-19 tab on the
sebenarnya.my. to make it easier for the community to
check the validity of information about the infectious
disease. According to Arumugam (2020), MCMC
appointed a Rapid Response Team (PRP) to monitor
suspicious COVID-19 information on social media.
Until the middle of May 2020, a total of 256 false
information about COVID-19 was successfully
uncovered and disseminated to the public by the
website sebenarnya.my (Aimi et. al., 2020). In the
same year, the website sebenarnya.my established a
632
channel on Telegram to allow the public to check fake

information more easily (Angelin, 2020).
Text Mining
Text mining is a method that is combined in
research fields such as linguistic Information Retrieval
(IR) and data calculation (Said et al., 2017). Text
mining is not limited and can only be used for
research in engineering, computer science and
mathematics. In fact, it can be used for fields of
literature or social sciences such as language and
communication. However, each text mining analysis
carried out is different in terms of the process because
it follows the field of research. Dan et. al. (2020)
explained that text mining is a data analysis technique
with the aim of extracting knowledge and
relationships from documents selected as a sample.
The text mining method is also considered as a smart
tool and is very suitable to be used by researchers to
solve problems such as prediction, classification,
grouping and so on. Text is the most important
medium used in data sharing. In general, text has been
divided into two types, namely structured and
unstructured (Sharma & Srivastana, 2016). Text
mining is a method that can analyse unstructured text
or data. In fact, text mining is also able to analyse data
that is not labelled by researchers. Text mining also
plays a role as a method capable of studying and
understanding social phenomena (Ignatow &
Mihalcea, 2017).
Six-Steps KDP Model
633
The Six-Step Knowledge Discovery Process

(KDP) is a model developed by Krzysztof J. Cios, a
chair in the Department of Computer Science, Virgina
Commonwealth University. The Six-Step KDP model
was developed in 2010 to find new knowledge about a
domain. It is developed from the previous model
which is Cross-Industry Process for Data Mining
(CRISP-DM). CRISP-DM was established by Integral
Solution Ltd., NCR, DaimlerChrysler and OHRA in
1996 to provide guidance to the industry sector on
data mining. This means, CRISP-DM is an analysis
standard in the industrial field as a problem solving
strategy. In addition, CRISP-DM has carefully
documented steps for data mining using easy-to-
understand language (Cios et. al., 2007). Cios feels
that CRISP-DM needs to be developed so that it can
be used for data mining academically and not only in
the industrial field. Thus, CRISP-DM (industrial
model) has been developed and combined with KDP
(academic model) to enable it to be applied to data
mining for any problem. CRISP-DM is an industrial
model because it was found to successfully unravel
many issues related to the industrial sector (Tuga,
2020). Whereas, KDP is an academic model that does
not mine data related to industrial problems and it is
more likely to be used to obtain complex new
discoveries. Generally, the result of merging and
expanding the academic model and the industrial
model is known as the hybrid model. Six-Step KDP is
a hybrid model developed to provide a more clear and
general description of data mining steps. Dimitrova
(2017) pointed out that this model can be used by
634
simply replacing the general domain in the process to

the enterprise domain. Both of these previous studies
used the KDP Six-Step Model without any support
from the theory related to the study. Through these
two previous studies, it can be concluded that the KDP
Six-Steps Model can be used as the main guide to
conduct text mining in the field of communication
even without a supporting theory.
Methodology
Sampling
This study has used purposive sampling by
focusing on confirmations about COVID-19 that were
uploaded and labeled as palsu, waspada and
penjelasan by the website sebenarnya.my between
March 2020 and February 2021. For this study, a total
of 439 confirmations regarding COVID-19 that were
uploaded by the website sebenarnya.my from March
2020 to February 2021 were identified as a sample.
The number of confirmations taken by the researcher
consisted of palsu (307), waspada (35) and penjelasan
(97). Purposive sampling is also made based on some
specific features such as: The confirmation regarding
the COVID-19 must be accompanied by a palsu,
waspada or penjelasan label and have the main title,
article and the date it was uploaded by the
sebenarnya.my website.
Data Analysis
The Six-Steps KDP model has been chosen to
be an approach to conduct text mining analysis of the
sebenarnya.my website. To meet the objectives, the
635
Six-Steps KDP model has been divided into two

processes that include data pre-processing and
supervised learning technique (classification). Data
pre-processing is done to convert the raw data set into
a suitable format that can be read by text mining
software. There are several pre-processing techniques
applied such as tokenization, Stop-Words Removal
and stemming. Once data pre-processing is complete,
further analysis can be carried out. Then, the data goes
through a supervised learning technique
(classification) to identify the number of groups or
classes from the data set. For this study, the
researchers used text mining of the classification type
in which the Random Forest was used to analyse the
significant features of the topic on the COVID-19
verification data that was uploaded and labelled as
palsu, waspada and penjelasan by the website
sebenarnya.my. Each data will be divided into several
groups according to significant characteristics.
Result & Discussion

The results found that the topic of the verification
of COVID-19 waspada, penjelasan and palsu of the
website sebenarnya.my has its own significant
characteristics. As for waspada, significant features
found on the topic of COVID-19 are alerting
information applications and alerting free viewing
sites. The significant features of the topic of the
COVID-19 penjelasan of sebenarnya.my are motion
control orders, standard operating procedures, cases,
wear wristbands and die. While the significant
characteristics for palsu are fake and false motion
636
control orders, false covid and false help. Based on the

findings, it was found to be in line with the highlights
of the literature and previous studies conducted by
previous researchers. The emergence of the COVID-
19 pandemic in Malaysia has led to a lot of
uncertainty about the outbreak information every day.
The study found that all components, incidents and
actions taken throughout the duration of the COVID-
19 pandemic will be targeted as discussed by David
Saputra (2020). This is because each medium used by
the community to obtain information about COVID-
19 has different content. In fact, it also presents
various types of misinformation to deceive the public
and make them panic. The diversity of the topic of
misinformation about COVID-19 to the extent that it
covers up the authentic has made it difficult for the
public to make an assessment and is ultimately
motivated to believe what is not true (Balakrishnan et.
al., 2021). More worrying is that there is also
misinformation that at first glance, it is found to be
true (Hasrul et. al., 2022). Therefore, understanding
the significant characteristics of the topic of false
information of COVID-19 among the community is
found to be important to ensure that they are more
careful with any information they receive in the future.
Conclusion
The COVID-19 pandemic has a negative impact
globally including Malaysia such as public health,
social economy and government governance. In the
prevailing anxiety, the community started focusing on
all media platforms to get the latest information about
637
the pandemic (Mohammad Noorizzuddin & Nur

Aimie, 2021). When faced with the increase in the
amount of information related to this infectious
disease, there is also a flood of false information
spread. It becomes more serious when this false
information is transmitted on social media which is
more sensational and capable of competing with
authoritative sources (Syed Agil, 2020). The spread of
false information about COVID-19 creates confusion
in the community due to the dumping of information
uncertainty from various sources. False information
related to COVID-19 not only emphasizes topics
related to the epidemic, but also includes matters
related to cooperation between countries and the
action plan of the authorities when the pandemic
occurs. During the one year Malaysia faced with this
infectious disease, the public was exposed to a variety
of false information about COVID-19 as medical
facilities, epidemic infection statistics, the provision of
aid and moratoriums, government initiatives and so
on. Diversity in the pattern of false information topics
related to COVID-19 was found to exist due to several
factors, namely the transition of the pandemic phase
and the change of SOPs in Malaysia. The impact of a
pandemic on a country certainly takes a long time to
recover, but the situation will get worse if false
information about COVID-19 with all kinds of topics
continues to spread.
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648
LOBBYING AND NEGOTIATION IN

BETAWI FAMILIES WHEN DECIDING
WHERE TO GO TO SCHOOL FOR
DAUGHTER
Dini Safitri, Rizka Herlina

Universitas Negeri Jakarta
dinisafitri@unj.ac.id
ABSTRACT
This study aims to determine the process of lobbying and
negotiation that occurs in Betawi families who have
daughters in deciding where to go to school for their
children. The methodology of this research is qualitative
with data collection techniques through interviews. The
result of this study is that there are differences of opinion in
the Betawi family when deciding where to go to school for
girls. The difference of opinion is due to two reasons,
namely the distance and the difference in the desire of
majors between children and parents. This lobbying and
negotiation process is usually carried out at night when all
family members are free from their respective activities.
The first thing to do in initiating the process of lobbying
and negotiating between children and parents is to begin by
expressing their respective opinions and then taking turns
convincing the opposing parties so that their opinions can
be in line with those of the parties expressing their
opinions.
Keywords: Lobbying, Negotiation, Family
Communication, Gender.
INTRODUCTION
The family is defined as a social group that is at the first
level in human life in which humans learn and declare
649
themselves as social beings, in relation to their group.

Communication in the family must be well established
between family members so that there are no disputes.
The family is the spearhead in the development of one's
character because the family plays a crucial contribution in
every human development, especially children, from
education to association. Family is also the safest place for
someone to shed everything they experience. The family is
a place for children to focus on development and form
different individuals according to what their parents aspire
to (Hidayat & Ramadhana, 2021).
Communication within every family will be different and
cannot be equated. The interaction between children and
parents in the family is influenced by how they
communicate. Parents who communicate well and want to
listen to children's opinions will be interpreted as friends by
children and will make the relationship between family
members warm and comfortable (Rahmah, 2018). Family
communication that goes well will form a harmonious
family and form children with good speech and behavior
(Azizah & Destiwati, 2022).
In forming a harmonious family, cooperation between
family members is needed. This cooperation can be carried
out through lobbying and negotiations carried out by family
members to reach an agreement that does not harm any of
the family members.
In addition to family communication, interpersonal
communication is also needed in this case. Interpersonal
communication is communication in a face-to-face manner
that has the possibility that each actor understands the other
person's assumptions directly, verbally, or non-verbally.
Effendi also revealed that basically interpersonal
communication is communication that takes place between
the communicator and the person being communicated, so
that this communication is seen as the most successful for
650
changing a person's attitude, opinion, or behavior because it

is dialogic in the form of a conversation and the feedback is
direct so that the communicator understands the other
person's response. at that time too (Effendi, 2003).
Interpersonal communication can be considered effective if
it fulfills the following (DeVito, 2011): (1) Openness,
namely having a desire to express personal feelings, (2)
Empathy, namely a feeling to know what other people are
experiencing and understand the situation the hearts of
others, (3) a supportive attitude, namely an attitude that
makes other people feel comfortable and not pressured, (4)
a positive attitude, namely encouraging other people who
interact with us and communicate with the other person, (5)
Equality, namely considering both parties are of equal
value and are equally valuable.
As a family that has more than one child, the decision-
making process is very important. As is the case with many
families in Lanbau Village, RT 003 RW 010, who are in
the process of making decisions about where to go to
school, many are not in line with the wishes of the children
and their parents. In this village live the Betawi people,
who are known as stereotypes who do not attach
importance to higher education for girls. However, the
family that is the subject of this study allows their
daughters to pursue higher education, but they still have
problems in choosing a suitable major, so lobbying and
negotiations must be carried out in making this choice. For
example, there is a family with a child with the initials MP
who wants to study nursing, and his parents want him to
study accounting. So, in this case lobbying and negotiations
are needed in reaching the decision. The child will usually
try to lobby and negotiate with his parents to achieve his
wish.
Many of the Betawi families with more than one child who
live in Kampung Lanbau have problems in making
651
decisions about where to go to school. Based on interviews

conducted with three children who experienced this, one of
the main factors in the difference of opinion between
children and parents was due to encouragement from
several people who had previous experience at the school
that their parents wanted, while children had their own
desires and usually these children also determine the place
of school based on similarities with their friends.
Lobbying and negotiation itself is defined as a two-way
communication process. In the implementation process,
lobbying and negotiation requires communication from
both parties concerned. This lobbying and negotiation
process occurred due to the interests of both parties in
reaching an agreement.
According to Joos' book, lobbying and representation have
a strong relationship with politicians and administrative
parties who usually target certain groups (Joos, 2011).
Lobbying has the aim of influencing other parties so that
plans can work out successfully. Lobbying is also usually
used to handle the stages of negotiations between the two
factions that are at an impasse.
Meanwhile, negotiation is defined as an approach taken to
resolve problems between individuals, organizations,
communities, and other groups. Oliver explains negotiation
as a process of bargaining through talks in building an
understanding on a problem (Oliver, 2010).
In addition to the above understanding, lobbying can also
be interpreted as an approach that is used so that
cooperation between us and the party that is the target of
lobbying can be carried out. Meanwhile, negotiation is a
bargaining process carried out by us with the party that is
the target of lobbying with the aim of reaching an
agreement. In negotiations there are several elements as
follows: (1) negotiation is a connected process between two
or more parties who are involved in a decision but use
652
opinions or persuasion and end the debate of the parties in

order to achieve a solution that can be recognized by all
parties involved and there is an agreement, (2) there is a
relationship between everyone, especially between oral
communication that occurs directly, although sometimes
written elements are important. The progress of the
negotiation results is most affected by the attitudes and
emotions of humans, not only by the logic and arguments
of each party. Self-esteem, anger, humor, fear of
competition are also important elements in a negotiation
process.
So, based on the description above, lobbying and
negotiation are needed within the family because within the
family itself requires agreement. In reaching the agreement,
lobbying and negotiation are needed. Lobbying and
negotiations carried out within the family aim to reach an
agreement which may have several different opinions from
everyone.
Parents and children have their own considerations in
deciding where to go to school. Sometimes, the
discrepancy between the wishes of children and parents
causes disagreement. This dispute must be resolved so that
all parties do not feel disadvantaged. Therefore, lobbying
and negotiations must be carried out. Children and parents
will both lobby and negotiate until a decision is reached.
The purpose of this research is to find out the process of
lobbying and negotiation that occurs in Betawi families
who have daughters in deciding where their children go to
school. This research is expected to be a reference in other
similar studies. With this research, the researchers hope
that it can become a lesson to be used by families with
children who will carry out the process of lobbying and
negotiating in making decisions.
Similar research was conducted by Pamungkas Sri Devi
Hapsari in 2021 with the title "Negotiations in
653
Interpersonal Communication between Husbands and

Wives When Deciding Wives to Work or Not". This type
of research is a type of descriptive qualitative research. The
results obtained from this study are that to undergo a
relationship, negotiations are needed to decide a way out of
a problem. There are external considerations that influence
the decisions taken (Hapsari, 2021).
Another research was also carried out by Hardhanti Laras
in 2020 with the title "Lobbying and Negotiation Strategies
in Fostering Good Relations with Clients of PT Wijaya
Karya Beton Tbk". Descriptive qualitative method was
applied to this research because the researcher wanted to
explain clearly about the process which was arranged
systematically in the form of facts and characteristics of the
object and subject precisely. Research data in this study
were obtained by means of interviews, field observations,
and observation of official documents. The lobbying
method used by PT Wijaya Karya Beton through its
corporate secretariat is more relaxed in nature and
introduces itself more to clients so that the communication
that is carried out is also informal in a relaxed situation and
is carried out outside the office. Whereas at the negotiation
stage, the communication carried out is more official in
nature, carried out in a better place, the subject matter to be
discussed is also more serious, are the results obtained from
this research (Laras & Sunarya, 2020).
Another study was also conducted in 2017 entitled "Worker
Union Lobbying and Negotiation Strategy in Corporate
Crisis Management (Case Study of the Lobbying and
Negotiation Strategy of the United Pertamina Federation of
Trade Unions (FSPPB) in the Process of Transferring
Management of the Mahakam Block)". The research above
was written using a qualitative approach with case studies.
This study also incorporates pattern matching techniques to
connect the qualitative data obtained with the concepts that
654
have been designed in the framework section. The subjects

chosen in this study were trade unions that joined the
Pertamina United Federation of Trade Unions (FSPPB) and
the Mahakam Block crisis stakeholders. Then the results
obtained from this study are that the United Pertamina
Workers Union Federation (FSPPB) in the case of the
Mahakam Block played a crisis management role through
lobbying and negotiating strategies with their many
stakeholders. The lobbying strategy implemented by the
Federation of United Pertamina Workers Union (FSPPB)
started from the approach of brainstorming, conditioning,
networking, intuition building, cognitive problem, five
breaking, power manipulation, cost, and benefit, as well as
being futuristic or anticipatory. Then the negotiation
strategy adopted was win-lose, in which the United
Pertamina Workers Union Federation (FSPPB) acted as the
winning party while the Ministry of Energy and Mineral
Resources (ESDM) acted as the losing party (Cahyaning &
Rahmiaji, 2017).
Further research was carried out by Ardianto et al in 2020.
This research has the title "Lobbying and Negotiation
Practices by Legislators as a Form of Political
Communication". The research above aims to understand
lobbying and negotiation practices carried out by members
of the legislature with stakeholders in the process of
deliberating the Tax Consultant Bill. The approach used in
the research above is a qualitative approach with a case
study research strategy, as well as data collection in the
form of structured interviews as well as documentation. In
practice, lobbying and negotiating, legislators who have the
role of being political communicators occupy the position
of participants. Then the five basic areas of lobbying
activities that they carry out are forming coalitions with
organizations that have influence outside the DPR,
conducting research and reports, establishing
655
communication with other individuals in parliament,

selecting speakers and expert witnesses, and preparing for
debates, which are the results from the research. (Ardianto
et al., 2020).
Based on the explanation above, this research is expected
to be useful as a reference for other studies in the future.
Apart from that, it is hoped that it will also be of benefit to
other families who lobby and negotiate in deciding where
to go to their daughter's school.
METHODS
The methodology in this study uses a qualitative
methodology. Denzin & Lincoln (2018) refer to qualitative
research methods as research based on natural settings
whose purpose is to explain a phenomenon that occurs and
involve many kinds of methods for doing so. Qualitative
research is based on the philosophy of post positivism
because it is used to examine natural objects.
Qualitative research according to Sugiyono (2022) is a
research method based on post-positivism philosophy,
which is used to carry out research on natural object
conditions where the researcher acts as a key instrument,
the data collection technique is carried out in a combined
manner. The data analysis has an inductive or qualitative
nature and the results obtained through qualitative research
emphasize meaning more than generalizations.
According to Bogdan and Biklen (2011), there are
characteristics of qualitative research, namely: (1) It is used
in natural circumstances, (as opposed to experimentation).
Going directly to data sources and researchers is a key
instrument, (2) It is more descriptive in nature. The data
obtained is in the form of sentences or pictures, so as not to
emphasize numbers, (3) Process is more emphasized in
qualitative research than products or outcomes, (4)
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Inductive data analysis is carried out in research, and (5)

Meaning is more emphasized in qualitative research
(observed reverse data). In essence, qualitative research has
two goals, namely, to reveal and describe, and to draw and
explain. (Anggito & Johan, 2018)
The type of research used in this research is descriptive
qualitative. This type of research is usually used to describe
situations and events. The writer or researcher will observe
and then describe the results of what is observed (Babbie,
2016a).
The sampling technique used is by using nonprobability
sampling which is a way of selecting samples by not using
a random system, purposive sampling, namely taking
samples based on specific criteria that have been
determined, namely judgmental sampling from researchers
who feel that the person is very suitable to be used as a
candidate. informants (Pujileksono, 2015).
The research subject is the source or place where the
research information is obtained. The subject of this study
were Betawi families in the Kampung Lanbau area, RT 003
RW 010. While the objects of this study included research
sites, research techniques and research objectives. The
place where this research was conducted was RT 003 RW
010 Kampung Lanbau. The number of Betawi families
studied were three families with the following criteria:
Having more than one child, having daughters, having
children who have entered high school, having different
opinions about the place of school between parents and
children. With the above criteria, nine informants were
selected from three families.
Table 1. Informant Data
Informant Age Gender Status in
Initials family
MP 17 Female Daughter
SM 39 Woman Mother
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SL 42 Man Father
NS 18 Female Daughter
NM 41 Woman Mother
IB 41 Man Father
SK 17 Female Daughter
IA 39 Female Mother
KS 39 Man Father
This study interviewed both parents and children who had

entered high school. The researcher chose three Betawi
families as research subjects who had the criteria
mentioned above. Research Techniques, data collection
techniques are carried out through interviews as well as
observation. Interviews were conducted to find out how the
lobbying and negotiation communication took place in
Betawi families who have daughters in determining school
choices.
A qualitative approach method is used as an approach in
this study. The qualitative research method according to
Sugiyono is defined as a research method based on post-
positivism philosophy, which is used to conduct research
on natural object conditions where the researcher is the key
instrument, the data collection technique is carried out in a
combined manner. The data analysis has an inductive or
qualitative nature and the results obtained through
qualitative research emphasize meaning more than
generalization (Sugiyono, 2022).
In this research, a qualitative approach was used because
this research wanted to explain more about the meaning
and explanations given by the informants who carried out
the lobbying and negotiation process in deciding where to
go to this child's school. This study also used a case study
strategy. The case study research strategy is one of the
approaches used to analyze and explore a type of event that
658
already exists by combining various kinds of data or

information which is then worked on to find a solution.
This strategy is used because the researcher wants to
describe the lobbying and negotiation processes that are
carried out between children and parents in deciding where
to go to their children's school.
The type of research applied in this research is descriptive
qualitative. This type of research is usually used to describe
situations and events. The writer or researcher will observe
and then describe the results of what is observed (Babbie,
2016a). In accordance with this elaboration, this research
will describe the lobbying and negotiation between parents
and children in deciding where to go to school in a
systematic, precise, and factual manner.
The unit of analysis is an object that measures what is
being observed in a study, or an object that is being studied
in totality (Babbie, 2016b). The unit of analysis is also
defined as all the things that the researcher does to obtain a
brief explanation of the unit as well as to explain the
differences between the units of analysis themselves
(Ramadany & Rahmawati (2022)). Parents and children in
Kampung Lanbau RT 003 RW 010 Citeureup, Bogor are
the unit of analysis in this study.
Selection of informants can be done based on two angles,
namely theory and presumption, both of which are based
on how deep the understanding or experience of the
informants is. Withdrawal of informants based on theory
will be appropriate if the purpose of data collection is to
substantiate theory development. The appointment of
informants based on presumptions is often applied to public
health research by determining the characteristics of
informants based on the problems and objectives of the
research (Tolley et al., 2005).
Selection of informants in qualitative research is usually
carried out using non-probability techniques, which means
659
that each member of the population has zero chance so that

sampling is based on certain criteria. So that the withdrawal
of informants in this study was based on several categories
as follows: Having more than one child, having daughters,
having children who have entered high school, having
different opinions about the place of school between
parents and children.
The technique of checking the validity of the data applied
in this study is triangulation. Triangulation has the aim of
increasing the theoretical, methodological, and interpretive
power of qualitative research. Triangulation is also
interpreted as the activity of checking data through various
types of sources, techniques, and time (Sugiyono, 2022).
Triangulation of sources can be carried out through various
sources by checking data. Technical triangulation can be
run through the same source but different checking
techniques. Time triangulation can be carried out by
checking the data back to the source using the same
technique.
The data collection method applied is as follows: (1).
Observation, carried out through a process of observing the
lobbying and negotiations that occur. (2). The interview
was carried out by asking parents to parents as well as
children in Kampung Lanbau RT 003 RW 010 Citeureup,
Bogor which was intended to obtain more specific
information. (3). Literature study, in the form of previous
research, books, theses, and other sources related to this
research.
The stages of data analysis in this study were applied using
three stages, as follows: (1). Data reduction has the
meaning of summarizing, taking the core, important things,
looking for patterns as well as themes. That way, the
reduced data will clearly describe and make it easy for
researchers to carry out further data collection. (2). The
presentation of data at this stage is displayed with a
660
description or string of words. (3). Drawing conclusions

and verification, at this stage new findings that have never
existed in the past are the conclusions of qualitative
research. The form of the discovery is an explanation or
description that was not clear before (Sugiyono, 2022).
FINDING AND DISCUSSION
Differences of Opinion Between Parents and Children

in Deciding Where Girls Go to School
This study found that in deciding where to go to school for
children, there were differences of opinion between
children and parents. This difference has various reasons.
Of the three children, they said that they tried to carry out
these negotiations from a long time ago and continued to
try to lobby until the time was getting closer to school
registration. They also said they stated reasons that would
support their argument in negotiating parents. However,
this also applies to parents who also negotiate with their
children accompanied by various reasons as well.
The three child informants answered that their wishes
conflicted with the wishes of their parents because one of
them was the reason for distance. For example, informants
SM and SL who are parents of MP said that they wanted
their daughter to go to school close to home for security
reasons. This reason was the main reason for MP's parents
because the school chosen by MP was in an area that was
difficult to reach by public transportation, so if MP went to
school there, he had to use a private vehicle. This is what
MP's parents are worried about because their child does not
yet have a driver's license and is not old enough to drive a
private vehicle. Meanwhile, according to NM, as the
mother of NS, said that the short distance would affect the
costs to be incurred so that her child did not have to pay
more to travel from home to school. NM said that financial
661
condition and distance were the main reasons because at

this time their family could not afford to spend a lot of
money just to go back and forth from home to school, so he
asked NS not to go to school far away and must pay for it.
Another reason for differences of opinion is because the
child's desire to take the desired major is not in accordance
with what his parents want. An example is the SK
informant who said that he wanted to study at a SMK
majoring in nursing while his parents wanted him to major
in accounting. The reason SK wanted to major in nursing
was because she had already done research with her friends
and they decided to major in nursing, while her parents
wanted SK to major in accounting so it would be easier for
her to find a job later. According to his parents, accounting
majors will find it easier to get a job because they are in
great demand in any type of work.
Lobbying and Negotiation as Efforts to Resolve

Conflicts in Families' Differences of Opinion
In resolving this conflict of opinion, the three families
resolved it in almost the same way, namely by lobbying
and negotiating where usually they would gather and
discuss this matter. The SK informant stated that the way
he lobbied and negotiated with his parents was by holding
talks at night when his family was relaxing. SK shared that
he would start broaching the matter and then would explain
the reasons why he was sticking to his stance.
"When we got together at night, we started talking
about wanting to major in nursing because of blah blah
blah, keep trying to convince the parents," (SK)
Then when parents dispute the child's opinion, the child
will start lobbying and negotiating. For example, as was
done by the MP informant who said that the main reason
his parents forbade him to go to school at the place of his
choice was because of the long distance. Then the MP will
662
start negotiating with his parents saying that he won't be

alone there and that there are friends who also want to go to
school in the same place.
"Negotiated by telling my parents that I won't be alone
and there are friends who are both people here, so later
leaving and going home will be together because the
parents are worried about being afraid of anything on
the road because the distance is far, so yes, negotiate in
that way.” (MP)
Meanwhile, to the informant NS, he said that the way to
negotiate with his parents was by showing that he could
save money for the sake of paying large fees so that his
parents did not have to pay more for the fees. The
informant NS also said that during the negotiation process,
his parents also did the same thing, namely negotiating him
by saying that if he went to school at the place his parents
chose, then he would be able to have more pocket money
because the expenses incurred were also less.
Apart from children lobbying and negotiating, parents also
do the same thing. As was done by SL, who is the father of
MP, who lobbied and negotiated by stating reasons and
then offering benefits if MP complied with his opinion. The
other two pairs of parents did the same thing. They try this
method so that they can influence their children's thinking
and finally obey their wishes as parents.
CONCLUSION
To reach an agreement, it is necessary to have a common
opinion and to achieve this common opinion can be done
through lobbying and negotiation. This also applies to the
decision to determine where to go to a child's school.
Differences of opinion between parents and children are
often the main cause of the breakdown of their relationship.
So, to solve these problems, lobbying and negotiations
should be carried out between parents and children. In this
663
case, the most important thing is not only one party to do it

but both parties to avoid misunderstandings.
This lobbying and negotiation process between parents and
children is usually carried out at night when family
members are free from all their daily activities and are in a
fit body condition. The first step taken in this case is to
express their respective opinions and the reasons that
support these opinions. After both parties expressed their
opinions, then the process of lobbying and negotiations was
carried out. The child will try to negotiate with the parents
by making sure that their choice is the best choice, while
the parents will try to convince the child by offering
benefits if the child follows his opinion. The advice that
can be given is that parents and children should have
discussions about where to go to this school continuously
and look for as much relevant information as possible so
that they can strengthen arguments and convince
themselves of each other's opinions.
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Male Gaze in Demon Slayer Entertainment

District Arc Anime: Female Objectification
Febrina Mulia Ningrum, Mite Setiansah, and Edi Santoso

Jenderal Soedirman University
febrinamulian@gmail.com, mite.setiansah@unsoed.ac.id,
pengmasfisip@gmail.com
ABSTRACT
Demon Slayer is an anime adapted from a manga written
by Koyoharu Gotoge which has won many achievements
and gained high popularity in Indonesia and internationally.
However, this anime reaped several criticisms and
controversies, especially from parents. The representation
of women in the “Entertainment District Arc” is considered
to demean women because they represent that women are
close to prostitution. This anime is broadcast on Japanese
TV and streaming media that can be watched by children.
The purpose of this research is to find out how the
objectification of women is represented in Demon Slayer
Entertainment District Arc anime. This research was
conducted using the qualitative research method of text
studies and John Fiske's semiotic analysis method. The
paradigm used is the critical paradigm because this
research aims to increase knowledge about power relations
in the issue of objectification of women. The results of this
study indicate that there is a system that influences the
difference in power between men and women, so that
women are still described as objects and considered as a
commodity. It is hoped that this research can contribute to
raising awareness about the importance of gender equality,
so that behavior that demeans or discriminates against
women is not normalized in society.
667
INTRODUCTION
Demon Slayer, also known as Kimetsu no Yaiba, is an
anime originating from Japan. This anime is adapted from a
manga with the same title written by Koyoharu Gotouge.
Demon Slayer tells the story of a boy named Tanjirou
Kamado who becomes a demon hunter after his family is
slaughtered by a demon and his younger sister named
Nezuko Kamado is turned into a demon by Muzan.
Tanjirou embarks on a journey to find a cure that can turn
his sister back into a human. Along the way, he also joined
as a member of the Demon Hunter Corps which also has
the same goal. Besides that, they also try to eradicate the
evil demons that threaten human. Apart from telling stories
about battles, this anime also features stories of friendship,
family, sacrifice, and touching stories. However, Demon
Slayer Season 2 received some criticism and controversy
from the public.
Based on pikiran-rakyat.com (December 9, 2021), Demon
Slayer was criticized for showing sexual scenes and
polygamy. In addition, there are also depictions that
women are close to sexuality and brothels. Supported by
news from liputan6.com (December 9, 2021), many
netizens have also protested about the inappropriate
depiction of women because of the issues of polygamy and
the nightlife which are considered as a promotional acts of
discrimination against women that angers feminists
because women in Demon Slayer anime are depicted as an
object, not as a subject. Parents are concerned because
anime that children can watch is normalizing the
objectification of women. This anime is not only broadcast
on Japanese national TV, but can also be watched on
streaming media, and has been shown in theaters as a film.
668
The World Economic Forum (2022) released that in the

Global Gender Gap Index, Indonesia and Japan rank at the
bottom in terms of gender equality. This means that
Indonesia and Japan are countries that score low on gender
equality and high on gender discrimination practices. The
patriarchal culture that is still attached to Indonesian and
Japanese culture makes women continue to experience
gender discrimination.
Syahira and Supratman (2021) argue that films have a role
in forming stigma in society on issues of gender equality,
especially against women. If the objectification of women
continues to be normalized in the mass media, it is feared
that it will form a stigma in society that the objectification
of women is a natural thing. This surely will complicate
women's lives in the domestic and public aspects.
Sexual objectification is a concept that assumes that
women's bodies are separate from women's and basically
views women as objects to satisfy men's sexual desires
(Szymanski, Moffit, and Caar, 2011); (Calogero, 2012).
The objectification of women also assumes that women are
only a complement to men. The objectification of women
also has the meaning of dehumanizing or reducing the
human value of women because women are considered as
objects that can be owned, sold, given away, played with,
or even thrown away. This patriarchal culture that
continues to take root in society makes women be
considered to have a lower position than men.
The Male Gaze Theory from Laura Mulvey is relevant to
use in this study because the Male Gaze Theory from Laura
Mulvey explains how women are seen from a man's point
of view. The Male Gaze Theory is also relevant to the
concept of objectification because according to Handayani
(2017) the Male Gaze Theory seeks to show the fact that
669
the image of women is described as an object, not a subject.

Then, Wells (2015) added that the erotica of women's
bodies used in the media is a sign that women are mere
objects of male gaze. The Male Gaze theory is used in this
research because this research looks at the depiction of
women in the Demon Slayer anime from a male point of
view.
Film is a rich media with text. Therefore, John Fiske's
Semiotic Theory helps to explore the meanings behind a
text. John Fiske's Semiotic Theory is also still relevant to
be used to analyze films. This opinion is in accordance with
the statement of Nawiroh Vera (2014: 35), who says that
John Fiske's semiotic model is not only used to analyze
television, but also other media such as films,
advertisements, etc.
This research was conducted to find out how the
representation of female objectification in Demon Slayer
Entertainment District Arc anime. The purpose of this
research is so that society does not continue to perpetuate
or normalize the practices of objectifying women in the
media and in real life.
METHODS
The research method used in this study is a qualitative
research method with the type of text study research.
According to Sugiyono and Puji Lestari (2021), qualitative
research is a research method used to examine natural
research objects, researchers as research instruments, and
the results of data analysis are inductive. According to
Ahyar (2019), text study is a qualitative research
methodology that focuses on the analysis and interpretation
of texts based on their context.
670
The object of this study is the objectification of women in

Demon Slayer Entertainment District Arc anime. Research
subjects are sources of data obtained for research. The
subject of this research is Demon Slayer Entertainment
District Arc anime. Qualitative research on text studies is a
research method that is suitable for research carried out
because it examines the texts in films.
The analytical method used is John Fiske's semiotic
analysis method which consists of three levels of analysis.
John Fiske (2011) suggests that there are three levels of
stages referred to as the television code, namely the level of
reality, the level of representation, and the level of
ideology. The reality level includes appearance, clothing,
makeup, environment, behavior, speech, gestures,
expressions, and voice. The level of representation relates
to technical code which includes camera, lighting, editing,
music, sound which can transmit representational code
such as narration, conflict, character, dialogue, setting, and
characterization. The ideological code is a combination of
the level of reality and the level of representation.
The data collection method was carried out using two
methods: documentation and literature study. According to
Sugiyono (2012), the form of a document can be in the
form of a picture, writing, or someone's work. The data in
this study were collected by taking screenshots of selected
scenes which were considered to represent the
objectification of women. Then, according to Sugiyono
(2012), literature studies have relevance to theoretical
studies and other references related to values, norms and
culture that are developing in the social situation being
studied. In this study, the results and discussion will be
linked to the references found.
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After the data was collected, data analysis was carried out.
The analytical method used is an interactive data analysis
method, in which the analysis process is carried out
simultaneously with the collection of data sources. John
Fiske's triple level semiotic analysis method is applied at
this stage. The data is organized based on John Fiske's level
of semiotic analysis. The stages of the semiotic analysis
method use the six stages of the Stokes analysis method.
According to Stokes (2003:74-75), the following are the
stages: defining the object of analysis, collecting texts,
describing texts, interpreting texts, explaining cultural
codes, making generalizations. The semiotic method and
Stokes semiotic analysis are suitable for use in this research
because John Fiske's television code is also relevant for
analyzing text in films.
A. Brief Synopsis of Demon Slayer Entertainment
District Arc Anime
"Entertainment District Arc" is the second season of the
popular anime series "Demon Slayer: Kimetsu no
Yaiba". The story follows the main character, Tanjiro
Kamado, and his partners as demon slayers who want to
defeat the powerful demon, Muzan Kibutsuji. In this
arc, Tanjiro and his friends are sent to investigate the
mysterious disappearance of young women in the city's
entertainment district. The district is home to many
theaters and brothels, and it is believed that the devil is
responsible for the kidnappings.
Upon arriving there, Tanjiro and company encounter a

group of powerful demons known as the "Upper Three
Moons". The demons that Tanjiro and his friends meet
are brother and sister. The older brother is named
Gyutaro, and the younger sister is named Daki. Before
672
turning into demons, they had a sad past. The ugly sister
was always bullied, and the beautiful little sister was
burned alive by the samurai because she didn't want to
marry a man who only liked her because of her looks.
After becoming a demon, Daki becomes a high-level
oiran or prostitute who preys on many young women. In
fact, after becoming a demon, Daki thinks women are
things that can be traded. Beautiful women are
considered useful, while ugly women are considered
useless.
B. Findings on the Representation of Female
Objectification in Demon Slayer Entertainment
District Arc Anime
The following are the findings of the objectification
representation of women found in Demon Slayer
Entertainment District Arc Anime:
Table 1. Findings of Representation of Female Objectification

in Anime Demon Slayer Arc Entertainment District
Image Episode 2
06.04-06.48
Level of Clothing and Wearing kimonos

reality appearance
Makeup Heavy makeup of
white powder, lip
color and eyes
Environment Brothel
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Expression Blank stare

Gesture Feminine, graceful
Level of Camera Medium shot, long
representati shot, and close up
on
Lighting Dark
Conflict Poor women are sold
into brothels and put
to work as sex
workers
Dialog “Take a good look.
This place sleeps
during the day and
shines brightly at
night. A place fit for a
devil, right? The
women who are sold
here are mostly due to
poverty or paying off
debts. In return, they
get food and shelter,
and if they can move
up the caste, they can
marry rich people.
Courtesans have their
own hierarchy, and
Oiran is at the top.
Besides being
beautiful, the woman
is intelligent and
skilled in martial arts.
They make a lot of
money in the shop
and trained. They are
special women.”
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Narration The narrative about

women is told by a
male character who
has three wives
Level of Patriarchy
ideology
Demon Slayer Entertainment District Arc anime episode
2 at 06.04-06.48 tells about Uzui Tengen explaining
about the entertainment district to Tanjiro, Inosuke, and
Zenitsu before they infiltrated to find out about the
disappearance of women and Tengen's three wives who
also disappeared while performing duties in the
entertainment district. In this scene, Tengen explains
that the entertainment district is a quiet place during the
day but very lively at night. Tengen assumed that this
place would be a suitable place for demons to hide since
demons couldn't be exposed to sunlight. A crowded
place at night is a suitable place to live or hide for
demons. Tengen also explained that the women who
were sold to prostitute shops usually came from poor or
debt-ridden families. In exchange, women will get
shelter and food. In brothels run by the host, there is a
hierarchy or caste of prostitutes. The higher their caste,
the easier it is for them to marry rich people. The
highest grade of prostitutes is called oiran. Oiran was
considered a special prostitute because apart from being
beautiful, she was also intelligent, and skilled in martial
arts. Oiran can also make a lot of money because she
can sell herself better than prostitutes who are lower
level than her.
From a reality level, this scene depicts a woman with a
beautiful appearance, thick makeup, and wearing a
kimono. At that time, clothes and kimono were
expensive items. The majority use make-up and kimono
that have a red raw color. The red color here can have a
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hidden meaning, which describes women as seducers of

lust, and describes women's sexuality. The prostitutes
are also depicted standing in a row with blank stares.
At the representational level, camera angles often focus
on parts of women's faces and the curves of women's
bodies. The goal is to emphasize the meaning that
women are judged by the beauty of their faces and the
beauty of their body curves. From the conflicts and
dialogues in this scene, we can see that women
experience a life that is not easy. Women are sold to
brothels because they are poor or to pay off debts. Then,
women in brothels are also traded, considered goods,
and are required to compete with other women because
there is a caste hierarchy for women. The party that
creates this system and narrative is men. From the
reality level, we can see that there is a power gap
between men and women. Women's selves are
constructed by men, while women are silent and do not
tell about themselves.
From the level of reality and representation, it is found
that patriarchal ideology is still very strong. In short,
patriarchal ideology is power dominated by men.
Patriarchy institutionalizes the subordination or
dependence of women to men in society. From this
anime, it is described that women are sold as prostitutes
by men so they can get a place to live and eat. Women
are oppressed and exploited by a complex society and
system. Men also use their power to control women
both in the public and domestic spheres. It even makes
women get jobs that are attached to domestic work, for
example, as prostitutes. In this anime, women who
beautiful and smart women are considered special
women; the more beautiful and smart they are, the
easier it will be to marry a rich man. People who adhere
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to a social system with patriarchal perceptions often

think that men have a big role in elevating women. In
this scene, a rich man is considered to be able to elevate
a woman's status if she marries him.
C. Analysis of Results and Discussion of Representation

of Female Objectification in Demon Slayer
Entertainment District Arc Anime
The objectification of women in "Demon Slayer: Arc
Entertainment District Arc" anime occurs when some
female characters are used as sexual objects or simply
as entertainment tools in the story. The writer finds that
there are ten types of objectification of women in the
scene above: objects of sexuality, subordination,
marginalization, objects of desire, commodification,
dehumanism, objects of outlet, women's hierarchy,
stereotypes, and domestication. Here is the explanation:
1. The object of sexuality. Women are only
portrayed as objects of satisfying male lust. An
example in this anime is a woman who is
described as working as a prostitute.
2. Subordination. Women are considered lower
than men. An example in this anime is that
women depend on the decisions made by male
characters. Women are also described as those
who are only concerned with housework. Men
are prioritized to develop and learn. Therefore,
intelligent women are considered special
because only a few women can get an
education. In fact, ideally everyone has the right
to get an education.
3. Marginalization. There is poverty for certain
sexes. In this anime, women are depicted as the
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poor, while men are richer, so they can sell or

buy women.
4. The object of desire. Women are used as objects
of male desire, such as the desire to possess, the
desire to dominate, and the desire to dream. In
this anime, an example is depicted with rich
men wanting to have beautiful and intelligent
women.
5. Commodification. Women have an exchange
value. For example, in this anime, men who
marry oiran have the prestige of successful men.
In this case, marriage is no longer to build a
family, but has a social level value in society.
6. Dehumanism. Reducing the human value of
women. Women are considered as goods. For
example, in this anime it is found that women
are traded like goods.
7. Object of outlet. Women are often the object of
emotional and physical outlets from men.
Women are described as experiencing violence
because women are not considered as human
beings. In this anime, an example is that women
who work as prostitutes often get violence from
their hosts, fellow women, and from their
customers.
8. Hierarchy of women. Women are considered as
objects that have a level of quality like goods.
In fact, ideally women are considered equal
because each individual has their own
uniqueness. In this anime, for example, it is
found that women who work as prostitutes have
levels.
9. Stereotypes. Labeling of women, which usually
has unfavorable values and is detrimental to
women. In this anime, for example, it is found
678
that women are labeled as those who must be

good at taking care of the family. If the family
experiences problems, the woman must be
responsible and sacrifice herself, because men
are considered to have better jobs and a brighter
future.
10. Domestication. Domestication is the attachment
of domestic obligations to women. Even
women's work in the public sphere is still
related to domestic work. In this anime, the
example found is that women are described as
prostitutes. In the public sphere, women still
have to work on matters relating to services and
household matters.
In the research conducted by Hamid, Sunarto, and

Rahmiaji (2023), they found that in their research object
there are eight forms of objectification of women:
instrumentality, denial of autonomy and inertness,
ownership, violability, fungibility, denial of
subjectivity, reduction of appearance and reduction of
body.
If the findings are compared with the forms of

objectification by Hamid, Sunarto, and Rahmiaji (2023),
then in Demon Slayer Entertainment District Arc
Anime, eight forms of objectification of women are
found. Here is the explanation:
1. First, 'instrumentality', that is, women are used
as sexual gratification tools, described by
women who are sold as prostitutes in brothels or
forced to marry because of their beauty.
2. Second, 'denial of autonomy and inertness', or
the existence of restrictions on women to make
decisions for themselves, for example being
679
forced to become a prostitute, forced to marry,

forced to have children, or forced to fight.
3. Third, 'ownership', or the existence of an
unequal ownership relationship between men
and women, an example is Gyutaro who feels
he owns Daki and feels Daki has to follow his
wishes.
4. Fourth, 'fungibility' or women can be exchanged
if deemed not meeting expectations. In this
anime it is depicted that women who work in
brothels have caste.
5. Fifth, 'denial of subjectivity', that is, their
experiences and feelings are ignored. When
women in this anime become demons, fighters,
or prostitutes, their feelings and experiences are
often ignored.
6. Sixth, 'violability', or women as objects that can
be treated roughly, hurt, may have their rights
deprived, and may be hurt. Women in this
anime often get harsh treatment in the form of
words and actions.
7. Seventh, the value of women's 'reduction of
appearance' is reduced in terms of their
appearance. In this anime it is stated that
women who are not beautiful or strong will be
discarded or underappreciated.
8. Eighth, 'reduction of body'; there is a focus on
women through the workings of the camera on
certain body parts. In this anime, the camera
often focuses on women's beauty or the beauty
of women's bodies.
From the forms of objectified behavior of women, a
similarity is found. The similarities found are regarding the
objectification of women. The perpetrators of objectifying
women are not only carried out by men, but also carried out
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by fellow women, as well as women against themselves.

Another similarity found is the dehumanization or
reduction of the human values of women, so that women
are considered as goods. Because women are considered as
goods, women are increasingly treated arbitrarily, so that
more forms of objectification of women occur.
CONCLUSION
This study confirms that women in the media are still
objectified. This research can also add a form of
objectification from previous research. Even in the media
consumed by young children, there are still depictions that
discriminate against women. In Demon Slayer
Entertainment District Arc anime, ten forms of
objectification were found: sexuality object, subordination,
marginalization, object of desire, commodification,
dehumanism, object of outlet, female hierarchy, stereotype,
and domestication. The objectification of women is not
only done by men, but also by fellow women, as well as by
women towards themselves. Therefore, filmmakers and the
public need to be aware of the importance of gender
equality education, so that practices of objectifying women
are not perpetuated in society or in the media.
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polygamy, Kimetsu no Yaiba Season 2 is also
criticized for allegedly showing scenes of sexual
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poligami-kimetsu-no-yaiba-season-2-juga-dikritik-
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karena-diduga-tampilkan-adegan-harassment-
sexual. Retrieved 20 January 2023.
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Fiske, John. (2011). Cultural and Communication Studies:

A Most Comprehensive Introduction. Yogyakarta:
Jalasutra.
F. Trinanda Hamid, S. Sunarto, and L. Ratri Rahmiaji.
(2022). Representation of the Objectification of
Women in Finished Film (Roland Barthes Semiotic
Analysis). Journal of Online Interaction, Vol. 11, (1):
1-20.
Forum, W. E. 2022. The Global Gender Gap Report.
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Issue of Polygamy, Anime Demon Slayer: Kimetsu
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Photography: fifth edition. Abingdon: Routledge.
683
YOUTUBE OF THE MINISTRY OF

RELIGION BADUNG AS A MEDIA
TREND OF HINDU COUNSELING IN
THE DIGITAL ERA
I Gusti Ayu Putu Darmi Astuti
Hindu Communication Studies Postgraduate
UHN I Gusti Bagus Sugriwa Denpasar
imrauya@gmail.com
Abstract
Hindu Religious instructors provide education to the
community, today's rarely uses conventional methods
face to face from one place to another to deliver
religious messages. The Ministry of Religion of
Badung Regency which utilizes YouTube social
media to conduct outreach to the public. However, the
number of viewers, comments and people who like
posts on the YouTube account of the Badung Ministry
of Religion Office is not as much as the number of
subscribers. This is one of the researchers' interests in
conducting research related to audience (community)
acceptance of the Badung Ministry of Religion
Office's YouTube social media as a trend for Hindu
counseling media. Based on the background above,
the research problems that can be formulated are: How
is the audience's (community) acceptance of the
Badung Ministry of Religion's YouTube social media
as a trend for Hindu counseling media? The purpose
of this study is to find out and analyze audience
(community) acceptance of the Badung Ministry of
Religion Office's YouTube social media as a trend of
684
Hindu counseling media. This study uses a qualitative

approach which will be analyzed using sentiment
analysis. The data collection technique in this study
used data from the YouTube social media Office of
the Badung Ministry of Religion. Based on
observations, the Badung Ministry of Religion
Office's YouTube social media posts Video Service
(Viola) content with the highest number of likes,
which is more than 6,000. Then, the Pura Profile
content ranked second with more than 1,000 likes, and
finally, the content of Studying While Megending
(Mesanding) and Relaxing Talk on Religious
Materials (Bisama) with less than 1,000 likes. In this
case, it means that the type of content affects the
number of likes which is an indicator that the video is
liked and understood by the public. In addition to
likes, community comments are also a benchmark for
Hindu counseling which is carried out giving rise to
feedback for the audience.
Keywords:YouTube Ministry of Religion of Badung,

Media, Hindu Extension, Digital Era
I. INTRODUCTION
Media is a tool used to facilitate the occurrence
of a relationship. Communication media is a means to
expedite the delivery of information, so that with the
existence of communication media information or
news is easier to convey. According to Wiryanto
(2000:54) communication is a relationship that occurs
between several people through a tool both orally and
in writing.
685
The development of internet technology has

made people more friendly with social media
networking sites Facebook, YouTube, Instagram and
Twitter. Social media networking sites are not only
used to interact with friends. There are those who use
it as a medium to convey information, to promote
products, even just to pour out the hearts of users, of
course it can be used as an innovative learning
medium (Gunawan, 2017: 17).
Media Kompas (Stephanie, 2021) as of
January 2021, the number of Indonesians who actively
use social media is 61.8 percent or around 170 million
people. Indonesia's name itself is listed in the list of
the top 10 countries addicted to social media.
Indonesia's position is ranked ninth out of 47 countries
analyzed. The average time spent by Indonesians to
access the internet is 8 hours 52 minutes per day.
Based on the most used applications, in order the first
position is Youtube, WhatsApp, Instagram, Facebook,
then Twitter. This proves that social media is one of
the means used by the public both in communicating,
expressing themselves and feelings, for economic
purposes, and other things.
YouTube is a social media that is widely used
by the public. YouTube is a video sharing site (web
video sharing) that allows users to upload, watch and
share videos. In the current digital era, Hindu religious
counseling no longer uses conventional or traditional
methods by meeting face to face from one place to
another to deliver religious messages (Darmawan and
Sukadana, 2022: 195). What's more, the existence of
restrictions on community activities during the Covid-
686
19 pandemic caused this YouTube social media to

become one of the social media chosen by Hindu
religious instructors in conveying dharma broadcasts
to the sedharma community.
The digital era is an era where all access can
be quickly reached by users of social media. This fast
access is called "viral". It is this factor that makes
extension workers try to utilize social media as a
medium in conveying their counseling, where the use
of this media is more up to date and more effective
than other extension media (Faisol, 2017). As is the
case with the Badung Regency Ministry of Religion
which utilizes YouTube social media to conduct
outreach to the public.
The Ministry of Religion of Badung Regency
through social media has provided educational
information related to religion, both Islam, Hinduism,
Christianity, Buddhism and Confucianism. YouTube
social media with the username "Office of the
Ministry of Religion Badung" has a subscriber of 2.7
thousand followers. Even though he just had a
YouTube account on November 7 2016, he has
uploaded 184 videos. The Hindu content that is
regularly uploaded is tutorials for making ceremonies,
Studying While Ending (Mesanding), Service Videos
(Viola), Leisurely Talk on Religious Materials
(Bisama), and temple profiles. This research focuses
on the Badung Ministry of Religion's YouTube social
media because it posts counseling videos more often
on that platform than other Badung Regency Ministry
of Religion social media.
687
However, the number of viewers, comments

and people who like posts on the YouTube account of
the Badung Ministry of Religion Office is not as much
as the number of subscribers. This is one of the
researchers' interests in conducting research related to
audience (community) acceptance of the Badung
Ministry of Religion Office's YouTube social media
as a trend for Hindu counseling media. Therefore,
researchers are interested in conducting research
entitled "Youtube as a Media Trend for Hindu
Extension in the Digital Age".
Based on the background above, the research
problem that can be formulated is: How is the
audience's (community) acceptance of the Badung
Ministry of Religion's YouTube social media as a
trend for Hindu counseling media? The purpose of this
study is to find out and analyze audience (community)
acceptance of the Badung Ministry of Religion
Office's YouTube social media as a trend of Hindu
counseling media. The results of this study are
theoretically expected to provide benefits to add
insight, enrich the body of knowledge, and be used as
a reference or source of reference in similar research
for future researchers.
II. METHOD
This study uses a qualitative approach which
will be analyzed using analysissentiment towards
acceptanceaudience(community) to the acceptance of
the message conveyed. Data collection techniques in
this study used data from social mediaYouTube Office
of the Badung Ministry of Religion. Data from the
688
Bali Provincial Government's social media are in the

form of videos posted by the Bali Provincial
Government's social media, then seen from the
number of likes, views, comments and sentiment
analysis in the post.The data is collected by
calculating the amount of each Hindu content on
social mediaYouTube Office of the Badung Ministry
of Religionfrom February 2019 to December 2022.
III. DISCUSSION
utilizes YouTube social media to conduct outreach to
the public. The Hindu content that is regularly
uploaded is Traveling While Megending (Mesanding),
Service Videos (Viola), Leisurely Talk on Religious
Materials (Bisama), and temple profiles.Based on the
data collection method that has been carried out, out
of 184 uploaded videosThe Badung Ministry of
Religion Office YouTube has 116 videos with the
content of Hindu Religion counseling. The total Violin
(Service Video) content posts are 76 videos with a
total number of likes of 6,216, a total of 8 Bisama
content posts (Relaxing on Religious Materials) with a
total number of likes of 335, a total of 12 Mesanding
(Melajah While Megending) content posts. videos
with a total of 534 likes, and a total of 20 videos
posted on Pura Profile content with a total of 1128
likes.Collection of data on likes, comments and views
(viewers) on social media postsYouTube Office of the
Badung Ministry of Religionpresented in Table 1.
Table 1.
689
Posting Data CollectionYouTube Office of the

Badung Ministry of Religion
Jumlah Komentar
Jumlah Komentar
Jumlah Komentar
Jumlah Komentar
Jumlah Viewer
Jumlah Viewer
Jumlah Viewer
Jumlah Viewer
Mesanding
Jumlah Like
Jumlah Like
Jumlah Like
Jumlah Like
Profil Pura
Bisama
Viola
Bulan
Feb-2019 2 240 2628 9 0 0 0 0 0 0 0 0 0 0 0 0

Mar-2019 1 55 426 1 0 0 0 0 0 0 0 0 0 0 0 0
Apr-2019 1 60 701 2 0 0 0 0 0 0 0 0 0 0 0 0
Sep- 2019 1 23 226 2 0 0 0 0 0 0 0 0 0 0 0 0
Jan-2020 2 62 1254 0 0 0 0 0 0 0 0 0 0 0 0 0
Feb-2020 1 31 318 0 0 0 0 0 0 0 0 0 0 0 0 0
Mar-2020 1 88 921 1 0 0 0 0 0 0 0 0 0 0 0 0
Apr-2020 4 79 718 0 2 28 181 0 0 0 0 0 0 0 0 0
Mei-2020 2 114 2595 0 1 19 216 0 1 46 317 0 0 0 0 0
Jun-2020 4 223 4407 0 0 0 0 0 2 137 1613 0 0 0 0 0
Jul-2020 4 63 346 0 0 0 0 0 2 39 306 0 0 0 0 0
Agus-2020 1 296 1151 0 2 27 199 0 1 40 358 0 0 0 0 0
Sep-2020 5 465 2003 0 0 0 0 0 1 47 329 0 0 0 0 0
Okt-2020 4 138 962 0 0 0 0 0 0 0 0 0 5 18 478 0
Nov-2020 1 19 128 0 1 32 231 0 1 26 299 0 4 16 104 0
Des-2020 3 402 23091 5 1 17 86 0 0 0 0 0 0 0 0 0
Jan-2021 2 120 737 5 0 0 0 0 0 0 0 0 0 0 0 0
Feb-2021 6 747 3733 45 1 65 315 6 0 0 0 0 0 0 0 0
Mar-2021 2 406 1387 37 0 0 0 0 0 0 0 0 0 0 0 0
Apr-2021 3 581 2528 102 1 61 223 6 0 0 0 0 0 0 0 0
Mei-2021 1 122 485 16 0 0 0 0 0 0 0 0 3 322 1937 41
Jun-2021 3 227 825 27 0 0 0 0 0 0 0 0 3 245 1180 29
Jul-2021 3 177 645 47 0 0 0 0 0 0 0 0 0 0 0 0
Agus-2021 3 243 2898 42 0 0 0 0 0 0 0 0 1 52 207 6
Sep-2021 2 170 817 21 0 0 0 0 0 0 0 0 0 0 0 0
Okt-2021 1 98 373 19 0 0 0 0 0 0 0 0 2 302 1086 30
Nov-2021 0 0 0 0 0 0 0 0 0 0 0 0 1 128 567 33
Des-2021 1 117 368 24 0 0 0 0 0 0 0 0 0 0 0 0
Jan-2022 1 104 383 19 0 0 0 0 0 0 0 0 1 45 967 7
Feb-2022 2 433 1779 94 0 0 0 0 0 0 0 0 0 0 0 0
Mar-2022 1 47 352 11 1 133 474 25 0 0 0 0 0 0 0 0
Apr-2022 0 0 0 0 1 107 666 23 0 0 0 0 0 0 0 0
Jun-2022 2 122 679 32 0 0 0 0 0 0 0 0 0 0 0 0
Sep-2022 1 34 229 7 0 0 0 0 0 0 0 0 0 0 0 0
Okt-2022 2 28 321 2 1 45 327 8 0 0 0 0 0 0 0 0
Nov-2022 3 82 424 15 0 0 0 0 0 0 0 0 0 0 0 0
TOTAL 76 6216 60838 585 12 534 2918 68 8 335 3222 0 20 1128 6526 146
Based on Table 1 above it can be seen

thatYouTube Office of the Badung Ministry of
690
Religionposted a lot of Hindu counseling videos at the

end of 2020 towards 2021, where the Covid-19
pandemic is still increasing in Indonesia. For more
details can be seen in Figure 2.
Figure 2.
Number and type of Hindu extension content
inYouTube Office of the Badung Ministry of Religion
A. Analysis of the Amount and Type of Content

Based on Figure 2, it can be seen that social
mediaYouTube Office of the Badung Ministry of
Religionmore frequently post Service Video content
(Viola). Based on the results of observations, the
content of the Service Video that is uploaded varies,
such as dharma discourse, sketches, tutorials for
making ceremonies and yoga. So it is only natural that
more Service Video content is uploaded than other
content. Then the content of Pura's Profile was ranked
second, the content of Studying While Megending
(Mesanding) was ranked third, and the
691
contentLeisurely Talk on Religious Materials

(Bisama) was ranked last.
Social mediaYouTube Office of the Badung
Ministry of Religionevery month always update video
counseling. However, every month not all types of
content are uploaded. There should be a viewing
schedule for the uploaded counseling videos, so that
all content can be uploaded evenly.
B. Analysis Likes
Next, the number of likes on the video is
calculated based on the type of content posted. The
results of the calculation of likes on the type of
counseling content on social mediaYouTube Office of
the Badung Ministry of Religion, can be seen in
Figure 3.
Figure 3.
Number of Likes Per Video Obtained Based on
Content Type
In the graph above it can be seen that Service

Video content gets the first most number of likes, with
more than 6,000 likes, then Pura Profile content gets
the second most likes with more than 1,000, and
finally Melajah Sambil Meganding content
692
andRelaxing Talk on Religious Materialswith less

than 1,000 likes. In this case it means that the type of
content affects the number of likes which is an
indicator that the video is liked and understood by the
public.
Based on the results of the description above,
it can be concluded that the number of likes can be
used as a benchmark that the counseling video is
interesting and liked by the community, the large
number of likes indicates that the message gets a
positive response from the community, and vice versa.
However, it cannot be used as a benchmark as to
whether the substance of the information is important
to the community and is well received by the
community or not.
C. Comment Analysis
Not only about likes, counseling on Hinduism
that is posted in the mediaYouTube Office of the
Badung Ministry of Religionalso often get responses
or comments from netizens or the public. The
comments given by netizens are mostly positive
comments. The average content that often gets
comments is content about Service Videos.
Researchers took several examples of posts that
received positive comments from netizens, while the
examples are as shown below.
693
Figure 4.
Netizen or Community Comments
Furqon et al., (2018)which states that if a post

on social media gets lots of likes and positive
comments, it will give a good reputation to the content
of the social media account.Video counseling posted
on social mediaThe Badung Ministry of Religion
Office's YouTube received a lot of positive comments.
The positive comments are in the form of comments
of support and thanks. This shows that the counseling
provided was welcomed by the community because it
increased their knowledge regarding Hinduism.
Not only positive comments, some netizens
also provide suggestions for uploaded content, as
shown in Figure 5 below.
694
Figure 5
Netizen or Community Comments
When seen in Figure 5, the Hindu counseling

video onYouTube The Badung Ministry of Religion
Office not only invites positive comments but
comments in the form of suggestions. This shows that
the video provides good feedback to the community.
Where the suggestions given can be used as a
reference so that the videos uploaded in the future will
be even better. This feedback is in line with the results
of research from Rumyeni (2009)which states that
social media allows its users to be actively involved.
Precisely the advantage of social media that is not
owned by other types of media is the flexibility of
users to involve themselves. So that the more people
give feedback on the video, the more effective the
counseling given will be.
695
IV. CONCLUSION
utilizes YouTube social media to conduct outreach to
the public.Based on the results of observations of
social mediaYouTube Office of the Badung Ministry
of Religionmore often post Service Video content
(Viola) with the most number of likes, which is more
than 6,000. Then, Pura's profile content was ranked
second with more than 1,000 likes, and lastly, Melajah
Sambil Meganding (Mesanding) and Relaxing Talk on
Religious Materials(Bisama) with less than 1,000
likes. In this case, it means that the type of content
affects the number of likes which is an indicator that
the video is liked and understood by the public. In
addition to likes, community comments are also a
benchmark for Hindu counseling which is carried out
giving rise to feedback for the audience.
V. SUGGESTION
It is hoped that with these findings the
Ministry of Religion of Badung Regency can continue
to actively conduct outreach through YouTube social
media for the community. Where the Ministry of
Religion of Badung Regency needs to improve the
presentation of extension content so that people can be
more interested in watching the counseling given and
be able to apply it in real life.
696
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Jurnal Bimbingan Penyuluhan Islam, Vol. 02,
No. 02 Juli-Desember 2020
698
Sustainability Of Used Newspaper

Recycling Craft Business In Sumerta Kaja
Village, Denpasar
Kadek Apriada1, Putu Riska Wulandari2, Astrid

Krisdayanti3, M Rudi Irwansyah4, Komang Ayu
Rustini5
Mahasaraswati Denpasar University1, UHN I Gusti

Bagus Sugriwa Denpasar2,3, Ganesha University of
Education4, Student of Udayana University5
kadekapriada@unmas.ac.id 1,
riskawulandari@uhnsugriwa.ac.id2,
astrid@uhnsugriwa.ac.id 3,
rudi.irwansyah@undiksha.ac.id 4,
rustiniayu79@gmail.com 5
ABSTRACT
.
As the needs of the Balinese indigenous people grew,
so did the creativity in Bali, including one of them, namely
in the completeness of Hindu Religious ceremony facilities
and infrastructure. The people of Bali, whose majority are
Hindus, are one of the reasons why businesses in the field of
equipment for ceremonial facilities and infrastructure, both
from natural materials and from other materials, such as the
use of old newspapers, are very promising and have great
opportunities. The problem encountered from the
observations is the scarcity of used newspapers due to the
increasing use of electronic media and digital media as well
699
as social media in conveying news information and others so

that it is necessary to cooperate with companies or
government agencies as well as people who still subscribe to
newspapers. Used newspapers that have not been optimally
used are used as raw materials for making ceremonial crafts
to get additional income to meet the necessities of life. The
solution given is related to the problem, namely conducting
training for UMKM "Denpasar Kreatif" in utilizing used
newspapers to be reprocessed into products that can be
marketed in the form of ceremonial completeness to
generate maximum sales revenue and cooperating with
government agencies and the private sector as well as
communities that are still subscribe to the newspaper.
Products from used newspapers are: Keben, Besek, Bokor,
Flower Pots, Dulang which are ceremonial accessories used
in Hindu religious community ceremonies in Bali. The
results obtained from this community service activity are
participation in the community in training activities for the
utilization of used newspapers. This is evident from the
products produced as well as from the UMKM "Denpasar
Kreatif"
Keywords: Used Newspapers, Creative Economy,

Upakara Facilities and Infrastructure.
INTRODUCTION
Industry is a series of activities in the processing of

raw materials into semi-finished or finished materials, which
aims to add economic value and meet the needs of people's
lives. In general, the role of industry aims to create a
balanced economic structure, prepare wider employment
opportunities, and increase production to meet people's
needs (Ramadan, 2016).
700
Along with the development of current creativity,

creativity in Denpasar Bali is also developing, including one
of them, namely the use of used newspapers. Denpasar, Bali,
where the majority of its citizens are Hindu, is one of the
reasons why the business in the field of equipment and
infrastructure for Hindu religious ceremonies is very
promising and has great opportunities. Businesses in this
field are likely to lose quite a bit because the products sold
are innovative products and easy to store.
At present, the product of used newspapers is no
longer just a product of skills, but this product has become a
product of equipment for ceremonial facilities and
infrastructure, such as: keben, besek, dulang, bowl, place for
prayer flowers. In the past, maybe used newspaper products
existed only with monotonous colors and models and lacked
artistic beauty. Therefore our business is engaged in training
in the manufacture of used newspaper products that will
create artistic, innovative, comfortable and fashionable
products combining them with traditional Indonesian art,
namely the batik pattern. So that many are interested in
buying the products produced, at the same time we can help
to preserve Indonesian art. So by doing community service
in UMKM "Denpasar Kreatif" it is hoped that it can provide
meaningful and beneficial activities for UMKM "Denpasar
Kreatif"
This UMKM "Denpasar Kreatif" business produces
various kinds of products from used newspapers such as
keben, dulang, bowls, places for prayer flowers. Currently
UMKM "Denpasar Kreatif" are more focused on production
by order with various shapes and models that follow the
latest fashion due to the scarcity of used newspapers.
701
Because considering that there are still few skilled producers

of used newspapers which is inversely proportional to the
large number of orders from Denpasar residents in Bali, this
is a very profitable market opportunity for UMKM
"Denpasar Kreatif" to become producers and distributors of
sustainable used newspaper crafts. In addition, there are
problems that were revealed from the results of observations
in UMKM "Denpasar Kreatif", namely that there are still
used newspapers that cannot be used optimally, and the need
for cooperation with government agencies, the private sector
and the public who still subscribe to newspapers so that they
meet public demand due to the availability of raw materials.
As for steps to anticipate this, UMKM actors can carry out
market development as well as product development.
FORMULATION OF THE PROBLEM

Based on the results of observations that have been
made, there are problems that are a top priority for UMKM
"Denpasar Kreatif" namely the use of used newspapers that
cannot be optimized for use, so there is a need for training to
make other products and there is still a lack of cooperation
with agencies that still subscribe to newspapers..
PROVIDED SOLUTIONS
The solution provided is in conducting training on
the utilization of used newspapers as an effort to increase the
creative economy in the UMKM "Denpasar Kreatif"
business, namely conducting training for UMKM actors in
utilizing used newspapers to be reprocessed into products
that can be marketed in the form of complete Hindu
ceremonies such as: keben, dulang , bokor, besek , flower
702
stands to generate maximum sales revenue and collaborate

with government agencies, the private sector and people
who still subscribe to newspapers. Keben, dulang, bowl,
besek, are complete Hindu religious ceremonies which are
always used in carrying out Hindu religious ceremonies.
METHODS
The implementation method used in training
activities on the utilization of used newspapers as an effort
to increase the creative economy in the UMKM "Denpasar
Kreatif" business, namely methods of counseling and
understanding, mentoring and training, collaboration and
evaluation that are directly related to the reprocessing of
used newspapers.
Extension and understanding methods are the initial
stages of this community service activity. The counseling
and understanding program provided, namely providing
material exposure related to the importance of utilizing
suitable materials to obtain maximum sales revenue. This
counseling program is given to UMKM actors who are
directly related to the activity of reprocessing used
newspapers. Mentoring and training methods implemented
to improve the creative economy for UMKM "Denpasar
Kreatif" actors using materials related to market
development strategies and product development strategies.
Collaboration is carried out by helping UMKM "Denpasar
Kreatif" actors to make agreements about purchasing or
requesting used newspapers from government agencies, the
private sector and people who still subscribe to newspapers.
The evaluation method is carried out by means of UMKM
"Denpasar Kreatif" actors being able to realize all the
703
activities that have been given starting from counseling and

understanding, mentoring and training, collaboration to the
evaluation stage that has been carried out during this
community service activity. So that the improvement of the
creative economy for UMKM actors in training on the use
of used newspapers can run well so tha UMKM actors can
be passionate about innovation.
CONCLUSION
Community activities on the use of used newspapers
as an effort to increase the creative economy in the UMKM
"Denpasar Kreatif" business have been successfully carried
out through counseling and understanding activities,
collaboration, mentoring and training, up to the evaluation
stage which is directly related to training on the use of used
newspapers as an effort creative economy improvement.
The supporting factors in the success of this activity
are:
1) UMKM actors provide full support for this community
service activity.
2) Actors and participants involved also provide support in
carrying out this activity.
3) Availability of adequate supporting facilities such as
tools and equipment for processing used newspapers
which can provide smoothness in the preparation of this
community service report.
The inhibiting factors in this are:
a) There is still a lack of consistency, the UMKM actors
analyzed have not been able to implement this program
consistently.
b) Limited time in community service activities.
704
Scarcity of raw materials, namely used newspapers.

The participation of UMKM actors in training
activities on the utilization of used newspapers as an effort
to increase the creative economy in the UMKM "Denpasar
Kreatif" business is very high. This is evident from the
products produced from training which can account for
market and product development strategies in participating
in extension activities to evaluating this community service.
In addition, by holding this activity, UMKM actors can also
increase their sales revenue.
As this activity progresses, starting with counseling
activities, UMKM actors can listen to and follow the
directions given. Followed by mentoring activities, UMKM
actors have started to be consistent in carrying out their work
programs related to improving market and product
development strategies and are able to accept the evaluations
given. Enthusiasm was also seen during the evaluation, very
open-minded to accept criticism and suggestions so that this
activity could run smoothly without any significant
obstacles. UMKM realize that it is very important to
implement training activities on the use of used newspapers
as an effort to increase the creative economy in their daily
work in order to increase and maximize sales revenue.
CONCLUSIONS AND RECOMMENDATIONS

From the results of community service activities carried
out at the UMKM Business "Denpasar Kreatif" it can be
concluded that with this service activity, UMKM actors can
take part in training in utilizing used newspapers to be
reprocessed into products that can be marketed in the form
of keben, bokor, trays, flower containers for generate
705
maximum sales revenue, which begins through counseling

and understanding activities, mentoring and training, as wel
as evaluations that are very useful for UMKM”Denpasar
Kreatif” in order to maximize sales revenue.
UMKM actors can take part in training in utilizing used
newspapers to be reprocessed into products that can be
marketed in the form of keben, bokor, trays, flower
containers for generate maximum sales revenue, which
begins through counseling and understanding activities,
mentoring and training, as well as evaluations that are very
useful for UMKM”Denpasar Kreatif” in order to maximize
sales revenue.
Figure 1. UMKM Denpasar Kreatif
706
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Swiss-Belresort Watu Jimbar

Penerbit: UHN Sugriwa Press

Redaksi: Jl. Ratna No.51 Denpasar ruang UHN Press, LP2M,

Panitia Seminar Internasional Fakultas Dharma Duta

KATA PENGANTAR .................................................................... iv

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Protection of Citizens' Constitutional Rights Through

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Integrated Marketing Communications Penglipuran Tourism

Indonesian Muslim Friendly Tourism Village Development

Edutourism Development Strategy by Balinese Language

Model Technology Adoption on Internet of Things

Unpacking the Spread of Hoaxes and Hate Speech on Social

Design of Trekking Story Telling as Special Interest Tourism

The English Accent Paradigm in The Northeastern Region of

The Reversal Burden of Proof For State-Owned Enterprises’

Development of Tourism Attraction in Pancer Village

The Communication Trends of Society 5.0: Implications on

Spiritual Tourism on The Perspective of Meditation’s

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Formulation of Arrangements For The Prohibition of Blood

Analysis of The Development of Religious Educational

Anak Astra in Inheritance of Balinese Custom Law: A

I Gusti Ayu Jatiana Manik Wedanti ..............................................363

Developing MSMEs to Support Tourism

A Sentiment analysis of TripAdvisor on Bukit Lawang

Metaphor in The Transcendental Communication between

Artificial Intelligence utilization for Travel Industry

A Survey of Classic Machine Learning Utilization for

Antecedent Factors of Tourist Destination Loyalty

Healing Tourism: Balinese Traditional Healing in The

I Gede Suwantana, Ni Wayan Sri Prabawati Kusuma Dewi ..........493

The Roles of English Language in Tourism and Strategies

Woman Characteristics in Entrepreneurship Concept

Transcultural Communication Perspectives on Cycling

Construction of Online Media Towards The Issue of

Analysis of The Moral Message in The Film “Kukira Kau

Mass Media And Peer Group Influence on Communication

Covid-19 Misinformation: Analysis of Text Pattern From

Male Gaze in Demon Slayer Entertainment District Arc

Youtube of The Ministry of Religion Badung as A Media

Sustainability of Used Newspaper Recycling Craft Business

White Supremacy; How White Privilege in

Bali is one of the best destinations for domestic and

of this issue brings the perception of social class toward

Keywords: Bali, Prejudice, Racial Inequality, Social

“whites” make to white advantage, speaking transparently

privilege through the ethnographic lens of family life and

Based on this phenomenon and pre-observation, the aim

understanding into how their journey for the "great life" is

FINDINGS AND DISCUSSION

transnational traveler in Bali in 2022. The authors collected

British, two of them are American, three of them are

TABLE 1. Participants Characteristics

Lucas M Canggu American Yes 34 No No

we came to there, they realize that my friend booked the

knows. Skin color plays a huge part in social status,

Indonesians as racist, but not necessarily to recognize their

FIG 1, The testimonial of costumer in the

Source: (name of restaurant)‟s Google reviews (2022)