Archive for June, 2006
Uluwatu is the most famous wave of Bali. There is always some swell here so it’s also always crowded. The spot offers several waves which are working with different swells and tides:
The Peak: best at mid and high tide. Closes out at low tide. In front of the cave. it’s the most consistant. Short and powerful waves, tubes. The take off is moving. It works from 1ft to 8ft. The most crowded. One of the sections closes more than the others.
Racetracks: 100 meters further. fast wave, a lot of sections with easy tubes. Best at low tide and at 6ft. Can hold bigger swell. On the right tide and the right swell, “The Peak” connects with “Racetraks” (you need to be a good tuberider). Over 10ft, Racetracks breaks until “The Corner”.
Inside Corner: best at mid and low tide with a 6ft swell. At first, it’s a fun wave and the final bowl is a tube. Don’t do a cutback just before the bowl! Take plenty of speed, stay high in the face and trim. You will pass the tube.
Outside Corner: the REAL Uluwatu. Works only with big swells (>8ft) and at low tide. The lower is the tide, the better is the wave. Take at least a 7′ board. It is a succession of long walls good for carving and, sometimes, a beautiful final tube. The length is around 300 meters.
Temple: less surfed. 2 waves in fact (”Outside temple” and “The Bombies”). Only for experts because the water is very shallow. For thoses,it is a incredible tube when it works.
Source : www.my-indonesia.info/page.php?ic=13&id=1152
June 30th, 2006
Organizers of the annual Bali Festival of Kites have announced the official dates of July 20-23, 2006, for this year’s competition. On each day of the event, large teams of young men from local villages - all dressed in traditional Balinese costumes, will launch kites of every shape and description over Padang Galak’s beach front in an effort to win honors for their home community. Organizers are targeting for an increase from the 800 kites that were flown in 2005 to 10,000 kites at this year’s Festival. Held at Padang Galak Beach, near Sanur, last year’s event attracted hundreds of local kite enthusiasts from villages across Bali, together with international teams from Japan, Australia, the United States, and Denmark.
In an effort to expand participation this year, the organizers have publicized the event nationality hoping to attract kite teams from Jakarta and other cities in Indonesia.
All participants at the year’s Bali Festival of Kites are expected to attend a technical meeting on July 16 to be briefed on the various rules governing the competition, including the requirement for each team to compete while wearing traditional dress. The briefing will also set out guidelines intended to avoid disturbing local communities or civil aviation on the Island.
Kites, entered in the Bali Festival of Kites, are often larger than a truck causing traffic in the Sanur area to come to a complete standstill as groups crowd local roads while bringing their kites to the competition area.
Source : www.my-indonesia.info/page.php?ic=7&id=1164
June 30th, 2006
Mahawoe, Roemengas ; Nama Kawah : Mahawu, Wagio, Mawuas
Lokasi : Koordinat/ Geografi : 01° 21,5′ LU dan 124°51,5′ BT.
Kecamatan Tomohon, Minahasa Sulawesi Utara
Ketinggian : 1331 m. dml , Tipe Gunungapi : strato
Gunung Mahawu dapat dicapai dari Bandung dengan pesawat udara hingga di Manado, kemudian dilanjutkan dengan kendaraan umum atau carter menuju kecamatan Tomohon melalui jalan beraspal yang baik. Selanjutnya dari kota kecamatan ini menuju ke Pos Pengamatan Gunungapi Mahawu dan Lokon di Kakaskasen.
Untuk mencapai puncak G. Mahawu dari kakaskasen dapat digunakan kendaraan umum sampai ke dekat desa Rurukan. Dari wilayah Desa Rurukan ini perjalanan dilanjutkan dengan jalan kaki melalui jalan setapak yang cukup baik hingga puncak G. Mahawu dalam waktu 1 sampai 2 jam.
Berdasarkan tingkat aktifitas Manusia dalam suatu tutupan lahan, maka jenis tutupan lahan di G. Mahawu dan sekitarnya dikelompokan menjadi : wilayah pemukiman, pertanian dan hutan.
Pemukiman disekeliling G. Mahawu terutama terletak di sebelah barat dan baratdaya, hal ini mungkin dikarenakan disebelah barat merupakan daerah yang relatif datar dan subur, juga karena merupakan kota kecamatan. Sementara itu di lereng lain morfologinya relatif terjal sehingga orang kurang tertarik untuk bermukim. Oleh karena itu perkampungannya jarang dan terpencar-pencar dengan penduduk yang juga relatif sedikit. Infra struktur yang ada terdiri dari jalan aspal yang menghubungkan satu desa dengan lainnya, ada juga jalan perkerasan dan sisanya jalan tanah serta jalan setapak. Selain jalan beraspal, sebagian besar pedesaan disekitar G. Mahawu juga telah memiliki sarana penerangan listrik.
Tutupan lahan pertanian terdiri dari kebun, tegalan/ ladang dan pesawahan. Telah sejak dahulu bahwa kopra dan cengkeh merupakan hasil utama daerah Sulawesi Utara. Komoditi lainnya seperti coklat, kopi, buah-buahan dan sayur mayur juga banyak dihasilkan para petani di daerah lereng G. Mahawu ini. Sedangkan pesawahan menyebar setempat-setempat di daerah yang relatif rendah, kecuali di daerah dataran Kabupaten Tondano di kaki tenggara G. Mahawu dimana areal persawahan cukup luas.
Hutan yang terdapat di G. Mahawu terutama terdiri dari hutan alam yang berfungsi sebagai hutaan lindung, sedangkan yang bersifat hutan industri sangat kecil. Kawasan hutan hanya terdapatdi daerah lereng hingga daerah puncak G. Mahawu mulai ketinggian diatas 600 m hingga 1200 m diatas muka laut. Aktifitas manusia didalam hutan boleh dikatakan cukup minim dan bersifat sementara atau temporer.
Gunung Mahawu berdampingan sangat dekat dengan G. Lokon, dan tulisan tentang wisata geologi G. Lokon pernah dibuat oleh Wittiri (1995). Penulis ini menyarankan untuk memanfaatkan wilayah sekitar Lokon sebagai alternatif berdarmawisata, tidak disarankan untuk melakukan perjalanan ke puncak Mahawu terutama dalam jumlah banyak, lebih dari lima orang. Hal tersebut disebabkan karena di puncak Mahawu lahan untuk berkemah sangat sempit, bahkan tempat duduk untuk beristirahatpun tidak leluasa dan langsung berhubungan dengan bibir kawah. Alasan lain tidak disarankannya melakukan pendakian ke kawah Mahawu adalah konsentrasi gas sulfur yang tinggi. Dalam kondisi yang lelah kemudian menghirup gas belerang dapat menyebabkan pening dan mual.
June 30th, 2006
AWU tak selamanya diartikan abu atau debu dalam bahasa masyarakat Sangir (sebutan untuk kabupaten Sangihe). Dalam legenda masyarakat setempat, Gunung Awu adalah badan Ansuang (raksasa) Timur yang mati setelah kalah dalam perseteruan dengan Ansuang Barat. Hidung Ansuang Timur diibaratkan lubang kawah yang apabila “bernapas” akan mengeluarkan abu dan angin timur kencang. Legenda itu ditafsir masyarakat dalam bentuk letusan Gunung Api Awu. Setiap terjadi letusan Gunung Awu yang mengeluarkan partikel abu, selalu diikuti angin kencang bertiup dari timur.
Akan tetapi, tak lama datang angin barat meniup kembali debu itu. Gerakan angin yang saling berlawanan itu kerap terjadi dari letusan beruntun Gunung Awu sejak 18 Mei lalu.
“Percaya tidak percaya, kenyataan kami melihat gerakan angin berlawanan setiap terjadi letusan Awu,” ungkap Elvis Manangkalangi, warga Desa Tariang Lama, Kecamatan Kendahe, Jumat (11/6). Desa Tariang Lama berada di enam kilometer sebelah utara Gunung Awu.
Hari Kamis lalu sekitar pukul 5.30, Elvis dan sejumlah warga merasa ketakutan ketika Gunung Awu berketinggian 1.340 meter meletus dan mengeluarkan debu dan asap hitam seperti badan raksasa di puncak gunung. “Kami seperti melihat monster di puncak gunung, tangannya siap menerkam,” cerita Elvis.
Karena “monster” itulah warga Desa Tariang Lama, Talawid Atas dan Bawah, serta Kampung Lenganeng, Kecamatan Kendahe, yang semula bertahan di permukiman akhirnya lari mengungsi.
Kini desa-desa itu tampak kosong, rumah-rumah penduduk sepanjang pemantauan Kompas terkunci rapat.
Di desa berjarak 30 kilometer utara Tahuna hanya menyisakan puluhan lelaki (berbadan kekar) dipercaya sebagai penjaga kampung.
“Mereka akhirnya lari mengungsi setelah letusan Kamis pagi. Padahal pekan lalu Pak Bupati dan aparat Kodim telah menyediakan kapal untuk mengevakuasi masyarakat, tetapi mereka bertahan merasa aman,” ungkap R Pansariang, Kepala Kecamatan Kendahe.
Menurut Kepala Subdirektorat Pengamatan Gunung Berapi Indonesia Timur Syamsu Rizal, yang telaten mengamati aktivitas Gunung Awu, mengatakan bahwa letusan Kamis pagi merupakan terbesar dari belasan letusan Gunung Awu sejak 18 Mei lalu.
Namun, Syamsu tidak berani meramal bahwa letusan pada Kamis sebagai klimaks dari letusan Gunung Awu. Kemungkinan sewaktu-waktu bisa terjadi letusan lebih besar atau mereda sama sekali.
Yang pasti sejak Kamis malam sampai Jumat kemarin besaran simpang jarum seismograf di Pos Pengamatan Gunung Awu di Apengsembeka anjlok drastis, turun menjadi dua sampai tiga milimeter. Hari-hari sebelumnya besaran amplitudo seismograf di atas 30 sampai angka maksimal 45 milimeter.
Untuk mengamati Gunung Awu, ungkap Syamsu, Direktorat Vulkanologi telah menambah alat seismograf baru yang dipasang 2 kilometer dari puncak Gunung Awu. Pemasangan dilakukan Jumat pagi oleh petugas Pos Pengamatan Gunung Awu.
Menurutnya, alat tambahan itu diambil dari Gunung Lokon sebagai cadangan, mengantisipasi seismograf yang terpasang di Awu sejak tahun 1990. Seismograf lama dikhawatirkan rusak akibat letusan karena terpasang dengan jarak 50 meter dari puncak Awu.
Awu merupakan gunung api tipe A, sama dengan Gunung Api Ruang di Tagulandang, Gunung Sangihe, dan Gunung Karangetang di Kecamatan Siau. Ketiga gunung api tersebut telah beraktivitas dan menelan sejumlah korban.
Terakhir Gunung Ruang meletus tahun 2002 dan menelan korban belasan orang. Dua tahun sebelumnya Gunung Karangetang juga meletus di Siau memunculkan kerusakan pada rumah-rumah penduduk.
Gunung Awu termasuk gunung api ganas. Gunung itu telah meletus tahun 1640, kemudian tahun 1711 yang menelan korban jiwa 3.000 orang. Kemudian meletus lagi pada tahun 1856 dengan korban tewas sekitar 2.806 orang dan tahun 1892 1.532 orang meninggal dunia. Terakhir Awu meletus tahun 1966 yang merenggut korban 39 jiwa 39.
Menurut cerita Kepala Kecamatan Kendahe Pansariang, korban meninggal di wilayah kecamatannya akibat letusan Awu tahun 1966 justru lebih banyak di lokasi pengungsian.
Diungkapkan masyarakat Kendahe yang diungsikan pemerintah ke Kecamatan Lolak Bolaang Mongondow 70 orang meninggal. Mereka tewas karena kelaparan dan terkena penyakit. “Karena itu, wajar jika banyak masyarakat yang trauma dengan pengungsian. Mereka semula bertahan ketika ada letusan pada bulan Mei,” katanya.
MELIHAT kondisi Kabupaten Sangihe yang berpulau dan dikelilingi gunung api, Bupati Winsulangi Salindeho mengatakan, wilayahnya rentan terhadap bencana.
“Jika mengamati letusan tiga gunung api tadi, maka setiap dua tahun sekali kami ditimpa bencana.
“Sudah saatnya kami mengantisipasi melakukan pelatihan penanganan bencana gunung api. Kami juga merencanakan melatih tamatan SMK elektro untuk menjadi staf pembantu di sejumlah pos pengamatan gunung api,” kata Bupati.
Menurut Bupati, pengungsi gunung Awu sampai Jumat siang kemarin telah mencapai 19.213 orang yang ditampung di 54 posko bencana, seperti sekolah dan gedung ibadah serta kantor dinas setempat. Posko itu tersebar di sepanjang wilayah Peta, Enwira, Tahuna, dan Manganitu.
Sekretaris Wilayah Daerah Kabupaten Sangihe JLiusanda mengatakan letusan gunung Awu yang tidak menentu telah menggantung nasib sebagian rakyatnya. Apabila tanda-tanda gunung itu belum mereda, maka pengungsian tetap berlangsung.
Untuk memberi makan pengungsi, katanya, dalam sehari mereka membutuhkan 10 ton beras beserta lauk-pauk. Belum lagi beban pemerintah kabupaten yang harus menyediakan masker bagi 30.000 orang warganya berada di lokasi rawan bencana. “Kami kesulitan mendapatkan masker,” katanya.
Wilayah terparah dari terpaan debu Gunung Awu berada di Kecamatan Tabukan Utara meliputi Desa Talawid, Kebukelu, Tariang Lama, dan Lengganeng.
Kini Awu agak mereda, dan masyarakat pengungsi banyak kembali membersihkan rumah mereka. Tetapi mereka berada dalam ketidakpastian dari letusan Awu itu.
Ada yang berkeyakinan demikian, kalau saja legenda perseteruan Ansuang Timur dan Ansuang Barat telah berakhir, mungkin nasib masyarakat Sangihe akan lebih baik. Mereka bisa beraktivitas normal sambil membangun masa depan ekonomi keluarga yang kaya dengan sumber daya alam perkebunan. (Jean Rizal Layuck)
June 30th, 2006
A three-star property tucked away behind local row shops on Jalan Kediri, in Kutas subdistrict of Tuban, the 76 room Aston Inn Tuban is only 5 minutes from Kuta Beach or Bali’s Ngurah Rai International Airport.
Functional and affordable, the property comes equipped with a caf, bar, spa, meeting facilities, outdoor pool & Jacuzzi, business center, Indoor tennis court, and high-speed Internet access from every room.
Opening prices at the property begin from US$54 per night, including 21% tax and service and buffet breakfast for two.
Speaking at the reception, Pungky Kusuma, General Manager of the property said, “We are confident that Bali is bullish on bouncing back. Business will be stronger in up coming months, especially on the corporate market side, coming from Indonesias major cities.”
Pungky told balidiscovery.com that since commencing to receive guests from its soft-opening on April 21, 2006, the hotel and its service have earned enthusiastic endorsements from its guests.
Source: www.balidiscovery.com
June 28th, 2006
Cathay Pacific Airways just made getting to Bali and the rest of Asia very affordable.
Cathay Pacific CyberTravelers now qualify for a US$200 discount meaning people can fly from New York, San Francisco or Los Angeles to more than 18 qualifying Asian destinations served by CX for the very low price of US$1,299.
This special price allows 21 consecutive days of travel in economy class for departures from the U.S.A. from February 1 through May 18, 2005 and between August 21 and December 6, 2006. Those wanting to travel during peak Summer periods between May 19 and August 20, 2006 need only add US$350.
And to make the deal even more irresistible, Cathay Pacific is offering exciting “add on options” allowing extensions of unlimited travel within Asia from 21 to 30 or 90 day; upgrades to Business Class, and add on cities not included in the offer such as Sydney, Delhi or Hanoi.
To learn more about the Cathay Pacific All Asia Pass U.S. originating travelers should contact their travel agent.
Source : www.my-indonesia.info/page.php?ic=7&id=1163
June 28th, 2006
The history of Indonesia begins with the early Kingdoms (500-1377) and the rise
of the Islamic kingdoms (1290-1682). Then, presence of European in 1511 started by
Portuguese explorers captured the port of Malacca, erected a fort there and settled in.
In 1602, the Dutch East India Company (VOC) started to develop its trade power.
England also entered the spice trade and Japan occupied for 3.5 years. On August, 17,1945, Soekarno-Hatta declared Indonesian independence and attempted to build
national character. Unfortunately, in 1965, Indonesian Communist Party tried to change the power. Then, Soeharto took over the power and begun to build economic
development as New Order Era The history of Indonesia ends in 1998, with Suharto’s
resignation on May 21 and the appointment of vice president Habibie to fill out his fiveyear term and began the Reformation Era until now (Abdurrahman Wahid, Megawati
and Yudoyono Administration).
Indonesian is a huge multicultural society, which characterized by various ethnic
groups and speaking a variety of regional languages, following a variety of religions and faiths and worshipping God in various ways, forms one complete national unity in the broadest sense of the world. Culturally, traditional culture has survived and flourished.
Indonesians are very proud of their heritage and especially the progress they have
made since achieving independence, but the colonial experience has had a lasting
impact. The various periods of Indonesian history, such as colonialism, the Japanese
occupation, and independence have contributed to shaping and maintaining distinct
characteristics and pride of the various “generations” of society. Psychologically, the Indonesian people should have a sense of belonging, having one destiny, and one
sense of responsibility of being one nation and with one motherland, imbued with a
strong determination to achieve the national ideals. Pancasila is the philosophy and
ideology of the state and nation, whose basis is to guide and direct the nation towards
its goal and the entire Indonesian archipelago forms one legal unity in the sense, that
there shall only be the national legal system serving the national interest.
Language diversity in Indonesia resulted in the growing needs of a national
language, which could be used all over the country. This lead to the adoption of Malay
as the official and national language at the Youth Congress on the 28th of October 1928 in Jakarta named Indonesia. Indonesian was developed basically from high Malay which was used as the medium of communication in North Sumatra and Riau. In the 1945 Constitution, article 36, Indonesian is stated as the national language.
Eventhough, some ethnic groups still maintain their traditions, local languages and
dialects. This results in the varied and rich Indonesian culture. Customs and traditions in Indonesia vary from one region to another, and usually roted from their religion background and cultural heritages.
Indonesia is a country in which the majority of its citizens are moslem. It does not
mean, however, that other religions or beliefs are banned, since the country’s
constitution keeps their right to practice religion. Islam is not only the religion recognized
by the government; but also Christian, Catholics, Hinduism, Buddhism, and
Confucianism.
2 THE IMPACT OF THE CULTURE
By referring to Gertz (1963)2, ecologically, Indonesian culture can be classified
for two kind of major culture:
1. Inner Indonesia (Javanese culture) is consisted of Kejawen areas, Pasisir Barat,
Pasisir Timur. Javanese culture emphasizes respect, which means that age and
social status must be acknowledged. As a result, the society tends to be stratified.
The important value is harmony (balance). In Javanese family, the presence of
children is very important.3 Economically, the children will assist their families by
involving subsistent economy activities, which generated family income.4 In
Javanese family, parents are not ambitious to educate their children for taking
initiative.5
2. Outer Indonesia is consisted of Southern of West Java,Sumatera, Kalimantan,
Sulawesi, and Papua which characterized by openness, adaptive, and
responsiveness.6 In the outer culture, human being has autonomy and
independency. Therefore, even though, they generally come from traditional society,
they are able to move out by spirit of outward-looking and able to survive
independently. In this culture, the status of the people is depended on the skill and
capability, and not depended on the heredity (ascribed status system).
3. In the new order era, Inner Indonesia is a dominant culture. As a result,
Indonesian culture is quite similar with Javanese culture.
THE CULTURE IMPACT ON MANAGERIAL VALUES, SYSTEMS, AND PROCESSES
Indonesian society is very stratified and hierarchical. As a result, decisions are
made at the top and are respected by those not in authority but by consensus.
‘Communality’ is very important. Therefore, in management, togetherness is a basic
value. Individuality is subservient to communal interests. All kinds of communal duties in the village or neighbourhood are done in collective solidarity or gotong-royong. Gotongroyong is a kind of enforced social solidarity of the village community. The good processes are not enough done well but also done by participation of the members. It means, involving the people is important value in every process of activities.
THE CULTURE IMPACT ON STYLES OF COMMUNICATION
Due to Indonesian is stratified and hierarchical society; the style of
communication refers to the level of the status. There are different style of
communication between one person to each other depending on the status of the
people. Therefore, the levels of language are generally used in Indonesian culture,
especially, Javanese culture. The vertical dimension of social life, and of life in general, is the very backbone of the Javanese moral order and is actually the cardinal pillar of Javanese social life. That order is legitimized by the idea that superiors are closer to the truth than inferiors and
4. thus deserve respect. This hierarchical ordering, with the parent-child relationship as its core, should provide the stability and continuity of social life.
One should know one’s place in the hierarchical ordering and behave
accordingly. The Javanese are masters at controlling or hiding their true feelings. They smile often in all types of situations. It can be difficult to know what they are thinking or saying. This ambiguity on their part may be necessary to save face. They dislike saying “no” and will rather leave things unsaid or say “belum,” which means “not yet.” While it is important to understand how your Indonesian counterpart acts, it is equally important to be mindful of your behavior.
Strong relationships are essential to successful business in Indonesia.
Relationship are the basis for friendships, where understanding and caring are
necessary ingredients to long-term success. Developing and building relationships are generally done through introductions. Nurturing and keeping the relationship over a long period calls for mutual respect and harmony . In Indonesia, lengthy discussions must occur in order to develop respect in relationship.
THE CULTURE IMPACT ON LEADERSHIP STYLES
Indonesia is a paternalistic culture. Superiors are expected to know better, and to
care for their subordinates or followers. The institutionalized separation between
superiors and inferiors implies the danger of mutual isolation, of superiors becoming
arrogant, of leaders becoming arbitrary, and of inferiors passively resisting. In Javanese
vertical relations, it is very difficult to solve conflicts and problems on a direct way. It
belongs to the privileges of leaders to take decisions with which subordinates are
5. generally extremely reluctant to interfere. As long as subordinates feel to be dependent on their leaders’ resources they will comply.
There are, however, strong tendencies toward authoritarian leadership in which
people will merely please the boss for the sake of saving their socio-economic positions.
They will please the boss (Asal Bapak/Ibu Senang, ABIS-syndrome), but ABISbehaviour
does not necessarily imply a personal commitment to the work done. Often
this apparent obedient behaviour is only formal role-behaviour and hides attitudes of
indifference or apathy.
THE CULTURE IMPACT ON GENDER DIFFERENCES
Paternalistic culture tends to facilitate unequal treatment between men and
women. Legally, Indonesian men and women are equal but culturally and socially are
still different, especially, in rural area with lower education background, men tend to
more superior than women and women tend to follow what the society constructed. The gender differences are generally influenced by social and cultural construction, which developed and maintained by society as the right values.
Indonesian government tries to eliminate gender differences by designing gender
mainstreaming program. Before launching this program, the government also develops the ministry of women participation, which encourages all development sectors to involve women on area of development.
Even though, government efforts are serious enough, in 1997 the real Indonesian
economic was collapsed. As a result, the gender differences are influenced, which
E IMPACT ON DEALING WITH POWER DIFFERENCES, TIME
ORIENTATION, CONFLICT IN ORGANIZATIONS
Indonesian society is very stratified and hierarchical. Decisions are made at the
top (but by consensus) and are respected by that not in authority. Family life is of
utmost importance, and respect for elders and political or social superiors transcends
into all areas of life. Superiors are called bapak (father) of ibu (mother). While
organizational charts or anatomy of Indonesian business may appear standard to the
Western eye, one must look beyond the structure of the organization to see how it really
operates. This patriarchal and hierarchical mindset flows to organizational structure.
Subordinates do not question their bosses, but offer great loyalty to them as those
responsible for their jobs. It is difficult, yet very important, to understand the complex
relationships in an organization.
Beyond family, the power of community is essential to the Indonesian psyche. It
underlies the diverse cultures of the sukus (ethnic groups) of Indonesia. Social
obligation is very important in the community. Mutuality of help is a guiding principle,
which enforces social stability. General welfare is at the core of government and
business activities; profit never takes precedence. Ethnicity is as important as national
identity and is the primary basis for establishing relationships in the social order. The
ethnics culture in which an individual was raised functions as the basis for personal
7. character. Most business will be done on Java with Javanese or ethnic Chinese, yet you should recognize differences between the various suku, as ethnic affiliations can cut across departments or organizations. Indonesia is a top-down society and some people characterize Indonesia as a a neo-feodalist society.
Indonesian tend to see the lasting time and give a little attention to the future. In
term of using time, Indonesians consider time as a limitless. It means, leisurely pace in walks of life. Indonesians do not hurry, but rather see hurrying as impolite. They are generally not punctual, but expect foreigners to be on time. Indonesian do what is
achievable rather than follow rigid schedules. Therefeore, flexibility and patience are
critical to success. Thing change with time, and nothing is predictable.
The accepted code of behavior among people embraces mutual defence,
restraint, politeness, discussion, and consensus in order to produce harmony.
Therefore, conflict in organization is something must be avoided. If concfict happened unavoidly, the leader must solve smoothly (win-win solution approach) to maintain harmony. (Tatang Muttaqin)
June 28th, 2006
Jakarta June 15, 2006 ” In an endeavor to disseminate a campaign known as Know Your Country, Love Your Country published by the Directorate General for Marketing in the Ministry of Culture and Tourism, the Director of Promotional Media, Ries Hartadi, has collaborated with the Indonesian cinema industry, and other 3 national television stations. The stations are Trans TV, RCTI, and the TVRI.
The campaign will be shown following this schedule:
1. Trans TV : June 12 ” June 26, 2006
2. RCTI : June 13 ” July 10, 2006
3. TVRI : June 22 ” July 13, 2006
In Trans TV, the campaign will be attached to 6 television programs. In RCTI, the campaign will be attached to 9 programs, and in the TVRI, 6 more programs.
It is very much hoped that the campaign would increase peoples awareness and care toward Indonesias diverse cultural and natural richness. Having observed the campaign, Indonesian are expected to have willingness to travel inbound and love the mother nation.
Source : www.budpar.go.id/page.php?ic=612&id=1107
June 27th, 2006
Jakarta, June 27th , 2006 ” With the aim of identifying and researching various aspects pertaining to public policies by which the existing and the developing formulation of gaining 1 million visitors from the Middle East in year 2006-2009 are set, the Directorate General for Marketing of the Ministry of Culture and Tourism of the Republic of Indonesia will soon stage an seminar titled Symposium on Indonesias Marketing Strategy in the Middle East 2006-2009.
The event will be held in the Balairung Hall, Sapta Pesona Building, Jakarta on June 28th, 2006. The Vice President of RI, H.E. Jusuf Kalla, will open the symposium.
Minister of Culture and Tourism of RI, H.E. Jero Wacik, will also attend the opening, accompanying the Vice President. Minister Wacik hopes to see formulation of ideas in developing Indonesian tourism image in the region and the course of tourism industry that considers Middle East as potential market. Tourism stakeholders are hoped to able to perform effectively in developing tourist destinations and implement the marketing strategies as well.
Source : www.budpar.go.id/page.php?ic=612&id=1168
June 27th, 2006
May 27, 2006 was a traumatic day for all of us, citizens of Yogyakarta, Indonesia. A 5.9 Richter in scale earthquake struck our city, as you might hear from global news. There are at least six thousands are died, many more are injured and loss their homes.
Yogyakarta is inscribed as one of the historical city of the world, and well known as the cultural heart of Indonesia as well as second biggest tourist city of the country after Bali Island. Indeed, Yogyakarta is home for thousands of cultural heritage including the famous Borobudur Temple (40km from downtown),
Palace of Mataram Kingdom (in the heart of the city), Old City of Kotagede, and so on and so forth. In her 250 years birthday of Yogyakarta this year, the yesterday earthquake has destroyed many cultural heritages, although we cannot precisely count it yet the scale of its casualties. For sure, many buildings are collapses including Prambanan Temple, The Walled area of Yogyakarta (Jeron Beteng Area), one of the biggest temples in the country.
The earthquake is not only damaging tangible heritage lost but also intangible ones, including local knowledge (batik cultures, crafts, etc).
We, a group of NGOs in Yogyakarta, including Jogja Heritage Society, Center for Heritage Conservation, Indonesia Heritage Trust, etc are concerned of casualties of historical building of Yogyakarta caused by the earthquake.
Source : www.budpar.go.id/page.php?ic=611&id=1054
June 27th, 2006
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