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