Pandansari Beach is located in the villages of Patehan, Gadingsari, Sanden, Bantul. This beach is located in other clusters of beaches such as Goa Cemara, Samas, Pandansimo and Kuwaru beach. The location can be accessed from Yogyakarta with a distance of about 30 kilometers. It takes around one and a half hours. Although access to this place is quite easy, public transportation, which can reach Pandansari beach, is not yet available. So it’s better to drive your own car or rent a motor vehicle.

The name Pandansari comes from the conditions around the coast. On the beach there are lots of wild Pandan. Although this beach is not as famous as other beaches, the condition of this beach is cleaner compared to other beaches around it. If you visit the beach in the morning, you will see people fishing on the beach. Tourists can also catch fish, but they must be careful because the waves are big and there are lots of coral.

Pandansari Beach is one of the beaches in Yogyakarta that has a lighthouse. The 40 meter high lighthouse has a circular staircase that can be accessed to the top. The lighthouse was built in 1996 and began to be used in 1997 as a sign and lighting for ships that sail at night.


A lighthouse is a building specifically designed to emit light and functions as a navigation guide for ships at sea. Without a lighthouse, ships will have difficulty sailing at night and risk hitting rocks or dangerous objects.


The way the lighthouse works is not as simple as reflecting light into the sea. The lighthouse works on the principle of reflecting vertical light onto a horizontal surface. This horizontal surface is affixed with a giant lens called a Fresnel lens. This lens reflects light in the form of light.

If the lighthouse is erected on a rock in the middle of the sea, the lens will rotate continuously in a clockwise rotation. Do not be underestimated, these lenses are very strong, you know! Thus, a beam of light will be easily visible even in bad or foggy weather conditions.


Lighthouses mark reefs or dangerous areas on the coast. But the lighthouses do not only illuminate the approach to the coasts. They also allow sailors to find their way around. Each lighthouse has its own characteristics, its own way of illuminating the horizon. Some headlights emit sector lights, that is to say light beams of different colors: red or green to indicate dangerous areas, white to indicate the road to follow. Those which send only white light, can be fixed lights (constant and identical light intensity in all directions), flashing lights (periods of darkness longer than the periods of lighting), isophase lights (same dark and lighting times), or blackout lights (longer lighting periods than dark periods). To find his way around, all that remains for the sailor to do is determine what type of light is lighting him, count the durations of darkness and light and measure the rate at which these durations are repeated. By referring to his book of lights, where all the lighthouse codes are indicated, he will discover the name of the lighthouse that lights it and deduce its position in relation to the coast. Useful if the GPS or radar is down

the Keris: Weapon and spirituality Javanese symbol

In the world of Pusaka, this term which includes all the precious goods, kept from generation to generation in the family clan, keris holds a place of honor.

For the Indonesians especially Javanese, the keris is not only a weapon but a true sacred spiritual object. It is considered to be twice its owner, it protects it, contains its soul and can replace it during official ceremonies, even on the day of its marriage. The keris is worn on the back, wedged under the belt of the traditional costume in order to protect its wearer from evil spirits who could attack from behind. The keris is worn by men and women, although the female keris is shorter and lighter. For women, they worn the short and tiny keris on the front hide by long and wide fabric belts are used to hold the long cloth used traditionally

The symbolism of its form

The general shape of this dagger is very figurative and belongs to traditional Javanese iconography: the warangka, upper part of the scabbard, has the shape of a boat on which stands a character represented by the handle of the keris. The narrow double-edged blade, which gives the aesthetic quality to the keris, symbolizes the naga (mythical dragon) either at rest when the blade is straight or in motion when the blade is wavy (called “luk”), the number of undulations ranging from three to thirteen and always odd. Note that the wavy blade is more destructive than the straight blade.

The sheath called sarong in exotic wood, richly decorated with precious stones, gold and ivory is the element that allows to recognize its origin.

Javanese keris is the most elaborate and the most richly decorated with a very wide variety of shapes and patterns.

The forge of Keris: creation and spirituality

The art of forging keris was not given to just anyone. Only a pandai keris could accomplish such a task and few have obtained the supreme title of empu. Empus are highly respected craftsmen in Javanese society, attached to royal courts and possessing knowledge of literature, history and occult sciences.

Creating a keris is a long and complicated process. It all starts with the choice of an auspicious date in the Javanese calendar while taking into account the date of birth of the sponsor because the blade must reflect his personality to perfection. After determining the auspicious day, the empu begins a white diet based on white rice and water for two to three months in order to purify his body and free his mind and thus obtain the necessary inspiration. The fast will continue during the whole realization of the dagger, accompanied by prayers and meditations to remain pure and serene and to avoid movements of humour which could transpose in the keris and and beyond influence its owner later when it wears it. A good keris had to have yoni, an invisible magic power.

To make a royal Javanese keris, one of the components is a part of meteorite that fell in the Prambanan region in 1784. About one gram of meteoritic stone with a high nickel content is added to the folded iron sheet and folded tens even hundreds of times with great precision. The pattern is therefore obtained by superimposing very contrasting layers of metal and to finish the blade is coated with a mixture of arsenic and lemon juice in order to bring out the silvery white pattern, the nickel being very white.

Common keris are forged with metal of “earth” origin, or even industrial alloys.

Manufacturing according to the traditional method is an art which, unfortunately, is disappearing nowadays due to the lack of “sacred” raw materials and lack of know-how.

Javanese proverb: a man must have five things on earth: a Kris, a horse, a house, a bird and a woman. 

Indonesian keris include Javanese keris has been on the list of intangible cultural heritage of humanity since 2008.


Coexistence with Covid-19 has now become a reality that inevitably has to be faced by the people of Indonesia. This decision was forced to be the last choice when the positive case of the corona virus did not go down, while the national economy itself still had to rise.

Since the transition from social restrictions to new normal was implemented, almost all activities began to run as usual. The employees are already working from the office again, the mall and shopping center reopened, but for schools and colleges, teaching and learning activities are still carried out online from home.

Then, is it possible for children to return to school in the new normal era which incidentally almost all cities are still not free from the Covid-19 pandemic?


The Indonesian Ministry of Education and Culture is now preparing to reopen school activities in the midst of the Covid-19 pandemic starting in July or the start of the new school year 2020/2021. The plan, schools will be gradually opened. Starting from the level of junior high school-equivalent, followed by the elementary level-equivalent two months later, and the level of PAUD-equivalent four months later.

Scheme of teaching and learning activities have also been prepared during the application of this new normal. According to Minister of Education and Culture Nadiem Makarim, only schools in the green zone are allowed to hold face-to-face teaching and learning activities, even that with strict health protocols.

Referring to national data, there are only about 6 percent of students in the green zone. While the other 94 percent is spread in the red, orange and yellow zones. If it turns out that the green zone has changed to a yellow, orange, or red zone, face-to-face teaching and learning activities must be stopped.


Working, teaching and learning activities face to face certainly cannot be left too long. Like it or not to be active and productive again, children must return to school. Even this can affect their achievement, considering that not all home environments can be said to be conducive to home schooling.

Then, how should parents behave so that children can live a new normal life at school, while avoiding corona virus exposure?

Summarizing the various sources, here are 5 tips for safe schooling in the midst of the pandemic that parents can apply to children:

1. Give an idea of ​​what the new normal era looks like

First, give an idea of ​​what the new normal era is like. New normal is a condition where activities continue as usual, including school, but that does not mean the corona virus has subsided. Parents need to give an idea to children so that they remain alert when they return to school. In addition, for children entering new levels of education, also provide an overview of the new environment. Like from elementary to junior high, what are the things that differentiate? In terms of subjects, there are some new additions such as Physics or Economics. Also reassure children that they will be able to adjust and live everything smoothly.

2. Remind again the danger of corona virus

Outbreaks of the corona virus will certainly have an unpleasant effect on the lives of children, especially when going to school in the new normal era. Before that, parents need to give more understanding to children about the dangers of the corona virus. A good understanding will certainly not make the child afraid, but more alert to the new environment. We can educate children about what can and should not be done if entering school while the corona virus pandemic is still ongoing.

3. Teach and familiarize children with health protocols

This new school year is very different from before. Children are required to return to school even though the pandemic has not yet ended. Under these conditions, of course parents must familiarize children with health protocols even if the area is in the green zone. Well, health protocols that must be obeyed while in school include:                                          • Wear a mask                                                                                                                                                                                     • Always carry a hand sanitiser in a uniform pocket to avoid oblivion.                                                  • Wash your hands diligently with soap provided in the school environment.                                 • Keeping distance with friends when at school.                                                                                               • Bring supplies or snacks from home to make it more hygienic.                                                           • Avoid shaking hands with all school members.                                                                                          • Avoid contact with people in the school environment who look ill.                                                        • Not sharing or sharing food and drinks with friends.

4. Practice the discipline

Learning at home while making it difficult for children to adapt to school routines if the new school year has arrived. This is the duty of parents to equip their children to be more disciplined, and not feel awkward to enter their new environment. Children must be discipline to get used to rearranging their lives as usual. Discipline can be done starting from sleeping not too late at night, getting up early, eating breakfast, preparing school needs, and so forth.

5. No need to worry too much

Excessive parental anxiety can make children afraid to face this situation. It is natural that feelings of anxiety arise when having to release a child in a new environment in a pandemic situation like now. However, we also need to think about the impact on children. Parental anxiety can make a child feel uncomfortable, he will later feel insecure and anxious because affected by the attitude of his parents. Therefore, avoid excessive anxiety because instead of being a solution, it will make the situation worse.

That’s like the preparation that must be done when the child enters school in the new normal era. When parents have provided enough education about how to deal with the new environment during this pandemic, afterwards enough to trust everything that has been taught to the child. In addition to the above, always communicate with the person in charge and the teacher at the school to monitor the condition of the surrounding environment.

Reopened, Hotels in Yogyakarta Strictly Implement New Normal Protocol

A number of provinces in Indonesia are no exception Yogyakarta Special Region is preparing to reopen the tourism industry gradually by implementing new trends called new normal. New normal is a designation for the new order of life lived by the people during and after the COVID-19 pandemic.

In addition to implementing health protocols and the new normal order for guests, all employees who work in hotels must also understand Covid-19. Hotels are required to provide facilities and infrastructure to support health protocols for guests and all employees who work at the hotel.

According to its Public Relation Ibis Style Hotel Yogyakarta, Tiffany Hana stated that Ibis Style ready to New Normal complying with the health protocol established by the Yogyakarta Tourism Office and the Indonesian Hotel and Restaurant Association.

Tiffany said that every guest who will check in and enter the hotel area is required to wear a mask, check his body temperature, and use a hand sanitizer first, in addition to showing a health certificate from a doctor stating that he is free from influenza symptoms, coughing, runny nose including body temperature information and blood pressure.

Hand sanitizers have also been prepared in front of the elevator for guest use at any time. Limitation of the number of people in the elevator and the boundary line on the elevator floor so that people keep their distance.

Other hotel facilities such as rooms and meeting rooms that are more often used by guests also apply stricter health protocols because they are used interchangeably by other guests.

When guests finish using the room or meeting room, they are always sprayed with disinfectant to keep it sterile. Arranging meeting rooms also by implementing physical distancing and will be limited by the number of people.

“We strive to provide maximum comfort and safety for guests. All employees also apply the same protocol and are equipped with PPE standards. So, guests do not need to worry during their stay, ” she said.

Indonesian Hotels and Restaurants Association also set a rule about prohibition on spitting up for guests who do activities in the pool area. Beside that the swimming pool capacity will be limited according to the area of ​​the pool. For example, a swimming pool with an area of ​​7 to 8 meters can only be enjoyed by 5 people so that guests continue to apply social distance while in the hotel area.

In this new normal implementation, interaction between hotel staff and guests will also be reduced. For breakfast services are no longer provided in a buffet, but delivered directly to the guest room. Not only that, in terms of payments will also be converted into non-cash payments.

Not only the rules above must be obeyed, the use of rooms between one guest also may not be contiguous. In addition, the hotel will provide a gap between rooms and one guest varies between 2 to 7 days.

And the most important thing, if when a guest enters the hotel his body temperature exceeds 37 degrees, the hotel should immediately refer guests to the nearest hospital.

Debut Didi Kempot The Godfather of Broken Heart in Nederland

Didi Kempot (53) brought people closer together and blurred cultural distances. An excerpt from the life story of the famous singer Didi Kempot. On Tuesday morning 5 May around 09.00 am Indonesia time, the sad news from Solo Indonesia learned of his death in the hospital Kasih ibu.

Didi Kempot

Born December 31, 1966 (age 53), Surakarta-Indonesia
Full name: Didi Presetyo. Didi Kempot is from an artistic family and his father Ranto Edo Gudel, brothers Mamiek Prakoso and Sentot Kempot have already passed away and have also acquired name recognition in the artistic world of Indonesia. His brother Antonius Lilik Subagyo spoke to the media shortly after his death. His sister Veronika Tatik Hartati and younger brother Eko Guntur Martinus are from the same family.

Didik Presetyo in the mid 90s

In 1995 the band Batara with Didi was brought to the Netherlands. His songs stood out among the Surinamese Javanese music scene in the Netherlands after an informal compact disc with the title track We Cen Yu appeared on the market in Dutch with the songs Sir Siran, Cidro, Stop Kerak, Ngedebus and other compelling tracks that are known. as a two step (one-two) among the Surinamese of Jawa.

Since January 1990, before the informal CD We-Cen-Yu (1994) was released, the music cassette with the aforementioned songs was already in the possession of Soewarto Mustadja, who was at that time radio coordinator of Radio Bangsa Jawa ing Amsterdam and was played daily on the Amsterdam cable frequency in the analog era of cassette tapes and vinyl sound sources.

He gave the tape to the multi-instrumentalist Hendrik Mento to elaborate that style on the Surinamese music scene, which unfortunately remained an intention. Didi started out as a street musician and the producer Pompi saw music in Didi.

He has many albums to his name in his career and an unprecedented number of popular songs written and performed. As mentioned earlier, the search started with the already deceased well-known composer / singer bapak Is Haryanto (King of Pop Jawa). Via Mamiek Prakoso known from Sri Mulat, contact was made with Didi and the production of his first albums started under the label Pasta Music and Entertainment from Alkmaar, the Netherlands.

The music publisher responded to the development within the Surinamese Javanese organizations and, in consultation with the singer, after returning from Suriname established a Foundation called PASTA with the seat Alkmaar and then The Hague.

Didi proposed for Persatuan, but on the advice of Nann Kasanpawiro the name was changed to Paguyupan Artis Saking Tanah Air, a combination of artists from the native country (Indonesia-Suriname and the Netherlands) and Mas Jo was statutory chairman of the board from 1996 to October 2007 with treasurer Henry Amatmarwan. On October 1, 2007, the resettlement of Mas Jo in his native Suriname was a fact. The content of the song Lobi Sranan has been confirmed on the CD Bintang Jawa Volume 10.

The band Keri-keri Ketipung with, among others, the late drummer Hendrik Mesir, led by bapak Moesa from Haarlem, who initially also played a not negligible selfless logistical role upon his arrival at Schiphol. At that time, security was not as stringent as it is now and you could get a day pass for certain parts of the airport under supervision. The band that had a short life span played all the songs of Didi’s music cassette on heyday and organized small and large events in the Netherlands.

The clubhouse of the football club Tedo in The Hague, the former Amicitia building and the PWA halls in Zoetermeer were renamed for Surinamese standards a kind of Pop Javanese music temple compared to the popular Amsterdam Pop Temple Paradiso. The music band Melati from Utrecht had the honor to take on the accompaniment for the first time solo singer from Java, who was working at the time. The composer Williams and singer Ilsje Setroredjo were also members of the backing band. Didi’s first performance was held in the Royal event hall in Rotterdam-the Netherlands and immediately caught the attention of the general public.

In February 1995, Suriname received its first Javanese-language radio station and Mr. Soewarto Moestadja, now Minister of Labor and chairman of the Foundation for the promotion and development of Jawa Music in Suriname (stg. Jamu), was at the time the coordinator of radio Garuda. he became minister of Social Affairs and Housing and Mr. Stanley Sidoel took office as director of the media house.

He first traveled to Suriname in April 1996, after his album Layang Kangen (Angri fu yu, translation by Eddie Assan). The initiator Pat Amatmarwan and friends believed that Didi should get to know Sranan. The album was a bombshell during the commemoration and celebration of 105 years of Javanese Immigration (1995) in the Ijsbaan van Zoetermeer that was transformed into an event hall. In February of that year Suriname received the first Javanese-tinted radio station, namely radio Garuda.

In 1999 the music publisher was approached by the Ministry of Education to breathe new life into the last operational audio visual studio in Solo (Central Java), Lokonanta, due to the prevailing economic conditions. A great opportunity to showcase the artists associated with the Pasta Musika Solo label and to involve them in the development.

Pat then brought in Didi and Is Haryanto (RIP) who was not yet known in Indonesia at the time. With the project Stasion Balapan Didi Kempot broke through and caught the attention of many major music producers. Agreements were made that he was free to develop his musical career, The living legend was born.

In 10 years he has released over 100 albums. Due to his many performances in Indonesia in recent years, he has committed a kind of overkill on his condition and had achieved economic success. The people-to-people contact with the music publisher living in the Netherlands was well maintained until his death and was also agreed to be able to continue to do incidental projects and Didi Kempot has always kept his appointment. Pat’s wife, Marie Amatmarwan, received hundreds of Whatsapp messages as a token of participation from the revived Didi Kempot.

Tour tour Didi and popularization through Suriname. 

His debut tour (1996) was accompanied musically by band Astaria with: Trisman Ralim (RIP), Frits Djodikromo (RIP), Gerold Limon (RIP), solo guitarist Maon Kasanwidjojo, Robby (percussionist) van Blauwgrond and Heidi Jubitana. The rehearsals were held on the Waaldijkstraat.

The tours that followed were accompanied by the bands Utama and Kasimex by Remie Bhailal musically by Didi Kempot’s pop shows.

It was also Soewarto Moestadja who nominated Didi to the then President Jules Albert Wijdenbosch for a special recognition and he received a Gold Medal for the way in which he interpreted Angin Paramaribo (the wind of Paramaribo) a composition by the arranger Demis Wongso, supplemented by sophisticated solo guitar by Orlando Mendeszoon from Rotterdam.This album with the title track Angin Paramaribo appeared shortly after his first CD entitled Kenyo Suriname.

The following year, a 3rd album entitled Kembang Amben was released. The dozens of works for the Surinamese and pop jawa music lovers living in the Netherlands and his video clips will undoubtedly be found in the collections of music collectors and media houses and on hard disk.

Didi has written one hit after another in recent years. We remember only a few of his hits including: Angin Paramaribo, Trimo Ngala (Suket Teki), Layang Kangen, Solo Balapan (breakthrough 1999), Cidro, Sewu Kuto, Hello Sayang, Pamer Bojo and many other tracks.Especially in the Campur Sari genre he has become very famous in recent years.

Didi is loved by both the young and the elderly for his catchy recognizable songs of life with sometimes compelling danceable rhythms. For every occasion he has written songs in the life cycle of traditional events among Javanese (birth, birthday, circumcision, Mother and Father’s Day and marriage), but he also wrote religious Muslim songs. He has also been promoted by the media house radio and television Mustika for years.

Nationally, he also carried out productions for the army. His contribution to the promotion and development of Javanese music in Surinam and the Netherlands among Surinamese and in particular the Javanese is unprecedented. For every occasion Didi has written lyrics from a variety of genres with musical influences and inspirations from Latin America and the West.

The singer is extremely popular among many Surinamese and last performed in a packed ANS in Paramaribo on September 29, 2018. During that evening, the president and First Lady were also guests of honor of the organizer and entrepreneur Krama and he received from President Bouterse a placard.

On October 3 of that year, he paid a courtesy visit with his retinue to the Department of Labor to demonstrate his gratitude for the support he has received from Mustadja since the 1990s. The then Indonesian Ambassador Dominicus Supratikto was also present at the occasion.

Recently, he wrote a very appropriate song and recorded a video clip in the fight against the corona virus. In his final years, Didi Kempot has enjoyed unprecedented popularity in Indonesia and has also performed charity concerts.

On December 6, 2016, he also performed at the Tribute of the Kroncong King Mus Mulyadi in Jakarta. Just before the outbreak of COVID-19, Stanlee Rabidin visited Indonesia and performed together with a large audience with the song Pamer Bojo.

In the music scene of Indonesia, April last year Mus Mulyadi died and on May 5 this famous singer Didi Kempot was brought to life. He was buried the same day in Ngawi-East Java and could be followed live worldwide.

The famous singer is buried next to his daughter Lintang, who unfortunately was not allowed to see the light of day due to a miscarriage. He then wrote the song Baji Suci on the album Angin Paramaribo in honor of his daughter with his wife Putri.

An Indonesian with a Surinamese thinking and lifestyle, according to music publisher Pat during a telephone flashback from and about Didi Kempot.

As known, Didi Kempot did not suffering from illness. Even a few days before his death, Didi Kempot had time to raise funds for Covid-19 was collaborate with Kompas TV and success manage 7,6 billion funds.

Have a good trip Didi, selamet jalan. Till we meet again, sampai jumpa. RIP DIDI KEMPO The Godfather of broken heart.

East Nusa Tenggara: The Pasola and Nyale tradition

Pasola and Nyale tradition

The Pasola tradition is a tradition carried out by the Sumba tribe on Sumba Island, precisely in West Sumba, East Nusa Tenggara. A game of dexterity with each other throwing a javelin made of wood. Uniquely this game is carried out between two groups of horseback who are running fast. This tradition is part of the traditional ceremony of the Merapu religion (Sumba local religion) which is usually held every year between February and March in turns by four villages (Kodi, Lamboya, Wonokaka and Gaura).

The name Pasola comes from the word “Sola”. Sola is a type of wood javelin which is used to throw each other off a horse by two opposing groups. Pasola is a tradition game that combines the agility of riding a horse and throwing a javelin which is carried out as a form of welcoming the new year and harvesting in Merapu beliefs.

When the Pasola Tradition carried out?

The Pasola Tradition will begin with the Nyale Customary Ceremony which is a ritual in the belief of Merapu as a form of gratitude for the gifts that are obtained. The Nyale ceremony is marked by the arrival of the harvest season and abundant sea worms (Nyale) or out on the coast. The determination of the start of the Nyale Ritual is also very unique, there are several conditions that must be met.

At first the Rato (Tribal Leader) predicted the release of nyale in the morning, then in the afternoon by the Assembly of the Rato examined its shape and color. If the sea worms are fat and healthy and colorful, they believe it is a good sign and the harvest will succeed this year. Conversely, havoc is believed to come if the nyale obtained is thin and fragile.

Pasola held or not depends on the nyale obtained. As for the implementation, Pasola took place in a wide expanse of fields witnessed by all residents from both competing groups and the general public. The Pasola tradition has now become a unique entertainment that is able to attract many Aasing and local tourists who all enliven it.

Pasola was followed by more than 100 young men from each group, they were armed with a spear tipped with a diameter of 1.5 cm. Although blunt, this game cannot be separated from the victims. The matter is believed in Merapu’s belief, that the victim has received punishment from God for having made a mistake or sin.

Pasola’s game is very interesting, here the audience can see first-hand the Sumba Knights who are facing each other which then spur the horse agile while throwing a javelin at the enemy. The knights deftly avoided the opponent’s javelin.

The event was increasingly noisy by the whinny and thumping of thunderous hooves and shouts of participants and spectators. Uniquely if there is blood flowing, it is considered beneficial for soil fertility, which means the harvest will be successful. As for death, it is believed that there had previously been a violation of adat norms.

The Pasola tradition is not just mere entertainment. This is a cultural heritage which is a form of devotion and obedience to the ancestors. A religious culture as an expression of the core religiosity of Merapu religion. Besides that, it also functions as an interwoven fraternity of the Sumbanese community, especially between the two groups of participants.

Furthermore Pasola is also an expression of gratitude and expression of community joy associated with abundant harvests. With the growing popularity of this tradition, the progress of Sumba tourism has also increased. This attraction has become a magnet that can attract tourists to visit Sumba, both local and foreign tourists.

Covid-19 Village Lockdown, a Local Wisdom of Yogyakarta cultural

Cultural strategic to overcome the Covid-19 outbreak

The lockdown policy to deal with the spread of the Covid-19 pandemic in Indonesia reaps the pros and cons for a long time. The government seems hesitant to take a stand because of the economic consequences, budget availability and other social problems as its derivatives. However, the news on television, radio and social media which is so intensive and excessive, sounds strong in the community, causing anxiety. In this context, the community members in the villages made decisions independently, that is, they made local lockdown decisions.

In many villages in Yogyakarta, the lockdown decision was taken after the government determined the status of the Covid-19 disaster, on March 17, 2020. The decision was also due to the people’s insistence, after Covid-19 victims in several countries had begun to fall. Whereas in Indonesia itself residents who have been infected with Covid-19, including the Minister of Transportation, Mr. Budi Karya Sumadi. Despite determining the status of the disaster, the government has not quickly made clear and firm policies regarding how to deal with the Covid-19 outbreak systematically. There is only an appeal to do social restrictions ( social distancing ), advice diligently washing hands with soap, and other educational campaigns.

While the upheaval of the Covid-19 outbreak in the community was increasingly burning, one of which was the lockdown issue which also did not raise certainty. In this atmosphere, the people in the villages who were very sensitive and responsive to the outbreak made a village lockdown policy. Village Lokcdown was carried out long before the government made a policy of Large-scale Social Enforcement (PSBB), on March 31, 2020. This PSBB policy was a form of avoiding the word lockdown which was considered more extreme, full of responsibility for fulfilling residents’ quota.

If the government avoids the word lockdown as a choice of words or policies, why do villagers actually dare to make a lockdown policy? What is the meaning of the lockdown pronunciation for residents in the village? From the developing social phenomena, this pronunciation has exceeded the meaning of regulation in the proper formal rules. This word has been contextualized according to the interests, functions and uses of the villagers. Lockdown banners in the villages side by side with sentences in other banners, ranging from lovedown village to the choice of the word satire download village. Some of them even have an economic nuance, a lockdown village: a plecit bank can get in.

This kind of social phenomenon can also be called a cultural strategy that reflects local wisdom. In this context the cultural tactics meant, the lokcdown policy as a strategy for the villagers in preventing the spread of the Covid-19 outbreak that was carried out independently. The village lockdown policy is also an ideological criticism of the government which still maintains a slow and uncertain bureaucratic culture in making policies to deal with the Covid-19 outbreak.

Form of Local Wisdom

The village lockdown policy as part of the community’s cultural strategy in preventing the spread of the Covid-19 outbreak, took the form of three approaches: First , control of regional surveillance. Second, monitoring the health of citizens and Third, social and economic solidarity.

Regional supervision control, as can be seen closing the various entrances and exits of the village is integrated into one door, as well as guard posts that are also installed with various village lockdown banners. The village entrance is guarded for 24 hours, as is the case for RT / RW-based patrol systems. Everyone who goes in and out is stopped to be given disinfectant fluids, especially for motorists and cars. There are also villages that use a combination of motion sensors with a disinfectant liquid tube, so anyone who enters and exits the village is automatically doused with the liquid.

This kind of surveillance control is to ensure the trace of contact of people entering the village, especially for travellers who come to the village who have the potential to infect their families and neighbours. As when two travellers from Jakarta came to my village, they lived in Yogyakarta. One of the travellers from Jakarta, because he did not want to isolate independently, eventually moved to the district of his native area outside the city.

While the other home comers from Jakarta, even though they were in good health, when they returned home, infected Covid-19 with his wife and were hospitalized. Villagers found out after the village government had received word from the hospital that there were positive citizens of Covid-19. Villagers build solidarity with each other to support their daily needs, when the village government makes a policy for the family to carry out isolation independently for 14 days to prevent transmission to other residents.

Through the cash collections (monthly contributions) of residents’ cash, the youths also spray every week to residents’ homes to eradicate Covid-19, which is likely to be attached to the doors and windows of residents’ homes and strategic places, such as other places of worship.

The most problematic in handling the Covid-19 outbreak, which concerns religious issues, such as organizing congregational prayers and Friday prayers. In the end, the influence of religious organizations’ fatwas, such as NU, Muhammadiyah and others, is very influential, whether in the village lockdown policy religious activities in the mosque are still being held or not. Through a deliberative approach to wisdom, moderate paths eventually become a common choice.

Wisdom Replication

In an atmosphere of concern due to the increasing number of citizens who have the status of People in Monitoring (ODP), Patients in Oversight (PDP) and victims died, accompanied by an atmosphere of uncertainty about the end of the Covid-19 pandemic, the Government seems to need much to learn even to replicate the local wisdom of the community. Village management in making lockdown policies, shows a form of local wisdom that marks the alertness and speed in making decisions to protect its citizens from the threat of plague. Residents really feel directly the benefits of the village lockdown policy.

For the sake of the constitutional mandate in an effort to protect all levels of citizens, the government should not be swiftly inferior to its citizens in the villages. The government must be quick to overcome the problems that lie within its own circle, such as conflicts of interest between ministries and bureaucratic officials whose work is still slow, as seen in meeting the needs of health personal protective equipment for medical workers. Quite a few medical workers have fallen victim to Covid-19, as a result of government policy slowness.

Likewise the implementation of the social safety net program, do not let aid be misplaced, do not create justice which makes conducive atmosphere in the community torn apart by conflicting government program assistance.

We hope that the people’s trust will not fade to the government, because it could result in the work of handling the Covid-19 epidemic not to be effective. If it is symptomatically strong, then the greatest danger of this nation is no longer a corona virus, but a conflict of power which will make the suffering of the people worse.

Indonesia is fortunate to still have exemplary villages whose citizens are full of initiative, harmony, solidarity and speed of responding to the Covid-19 pandemic independently. Although it is not permissible for villagers to continue to carry out prolonged independent mitigation. In the end the state must remain present undergoing its constitutional duties.

East Sumba: “Tenun Ikat” woven fabric

East Sumba Ikat Woven Fabric and Its Creation Process

In recent years, Sumba in East Nusa Tenggara Province has indeed risen to the surface as a favorite tourist destination for many people. Including me. Some people decide to explore Sumba cause of its special landscape, cultural even woven cloth ikat.

Lambanapu and Mauliru  are villages of ikat woven fabric craftsmen whose manufacturing process uses weavers instead of machines with natural coloring. Starting from the cotton flower until becoming a beautiful Sumba woven patterned woven cloth, everything be done manually and requires a significant amount of time.

In Lambanapu, we go to Mama Dan house, one of the Sumbanese cloth craftswomen. Esy, Mama Dan’s daughter invited us to pick cotton flower. We were ready with shoes and hats. We followed the path, through the streams of clear streams and the horses that were resting in the shade of trees. They sometimes turn to us who are passing by, the horse look not surprised with people.  We also passed several rice fields and fields belonging to residents. Until suddenly the cotton trees stood tall before us.

In Sumba, mothers or children usually collect cotton flowers that are spun into yarn. The manual method of spinning yarn from cotton by hand called pahudur.

First, collect cotton from the flower and then twist into long strands. From these strands, cotton twists are tangible like thick yarn. We can roll it in a spool of yarn at this stage. Believe me, the process is actually not as simple as this. If you don’t have experience, the work of twisting and turning them into threads will take a long time. And, cotton is prone to breaking. If you break up, you have to twist from the start.

On the porch of Mama Dan’s house, I watched the ina (mama-mama) twist cotton very quickly. They are already experienced.

The typical color of indigo-colored sumba fabric does not use textile dyes as we know it, but instead uses natural dyes from nila plants. At first glance nila plants such as useless weeds, small leafy plants with small branches that branch off when mixed with lime will produce indigo colors.

Tips for those who want to help the craftsmen pull the nila plant, prepare gloves so that the hands do not hurt. Also prepare a hat because it is likely we will be in the blazing sun for a long time.

The next process is the process of spinning yarn into ball-shaped yarns called Kabukul. From the ball of yarn, the next step is pamening, arranged the threads in the loom (wooden frame, wanggi), to make easier tied threads based on the desired motif. The process took about a full day to complete one piece of cloth.

After the yarn arranged in the loom, the yarn divided into many threads that are evenly distributed, and then tied.

The process of binding these threads called hondu. In the past, the threads tied using a gewang rope (kalita), or a rope made from a palm tree. However, now, many ikat weaving craftsmen replace gewang ropes with plastic or neat ropes. The threads be bound tightly  not exposed the dyes . Not as easy as it seems, treated the string  carefully. Don’t too forced, it will brok, but if not tight, the dye can coloring it and damage the results of the ikat cloth.

After the binding process completed, next process is immersing the yarns in a natural dye mixture. The blue dye (indigo) comes from nila plants and red color comes from noni plants or kombu roots.

For strenghten the color, they ussually add a bit lime betel and hazelnut to the mixture of dye color. After soaking for overnight, drying the threads in the sun for 2-3 days.  Process immersion repeated 5-10 times to get the desired color depth.

After all the color immersion process is complete, removed the straps. Here the motifs from the ikat cloth begin to appear.  To shape the motif as desired, the color yarn be arranged on the loom and weaving process carried out to produce a beautiful fabric.

Walking around the village in the day, my journey in Lambanapu and Mauliru, from one craftsman to another, opened my eyes even wider that the East Sumba ikat woven fabric is a priceless cultural treasure.

The process and effort of creating a complicated and delicate work makes the Sumba fabric has a high value and is worth to having it.

10 delicious and easy lunch ideas

Here are some meal ideas that are almost always “winning”, even for the most difficult children!

1. Rolled pizza

Garnish a whole wheat tortilla with tomato sauce, grated cheese and your choice of garnishes (tuna, diced cooked chicken, vegetables, olives, etc.), and bake for a few minutes, long enough for the cheese melts. Then roll the pizza. It will be enough to reheat it for thirty seconds in the microwave oven at mealtime. For a full meal, add: baby carrots and celery sticks, yogurt, a drink and snacks of your choice.

2. False nachos

Cut into wedges and grill whole wheat tortillas (can be done in large quantities in advance). Serve with a legume dip (hummus or black beans, for example) and homemade or store-bought salsa. For a full meal, add: peppers and cucumber sticks, a few diced cheese, a drink and snacks of your choice.

3. Quick Egg Sandwich

Perfect for late mornings: just cook a beaten egg in the microwave for 1 min and garnish an English muffin or white bread. Add a slice of cheese, a salad leaf and a little mayo (or other condiment to taste). For a complete meal, add: raw vegetables of your choice, a few dices of cheese, a drink and snacks of your choice.

4. Box of surprises

For difficult children, lunches made from a variety of ingredients are always appreciated. Place in a compartmented box: crackers, diced cheese, slices of cold meat of your choice, grapes and tangerine wedges (or other fruits), raw vegetables (baby corn, carrots, cherry tomatoes, etc. .). For a full meal, add: a drink and snacks of your choice.

5. Super macaroni

To your favourite macaroni and cheese recipe, add canned tuna and cooked vegetables of your choice (frozen corn kernels and peas, carrot slices, colorful pepper cubes). For a full meal, add: a drink and snacks of your choice.

6. Soup Meal

When you have portions of soup left after the evening meal (or a can of condensed soup), extend them by adding frozen vegetables of your choice, leftover meat or fish (chicken, shrimp, etc. .) and a small handful of rice. Cook until vegetables and rice are tender (it should take as long as it takes to clear and do the dishes), and put in a thermos or microwave-safe container. For a full meal, add: soda crackers, yogurt, a drink and snacks of your choice.

7. Mexican salad

To a leftover cooked rice, add canned red beans, corn, diced cheese and colored pepper, and house or store-bought dressing. For a full meal, add: a drink, cut fruit, and snacks of your choice.

8. Revisited hot dog

Sprinkle a pita bread with grated cheese and add a cooked sausage of your choice (chicken, Toulouse, tofu, etc.). Roll and spend a few seconds in the microwave or in a panini press, so that the cheese melts and the roll stays well. Just warm it up for lunch. For a full meal, add: raw vegetables and cut fruit to taste, a few diced cheese, a drink and snacks of your choice.

9. Potato salad

Make the most of your leftover baked or boiled potatoes: dice them, add ham or chicken, sliced pickles (or 1 spoonful of relish), and a little mayonnaise or vinaigrette of your choice. For a full meal, add: raw vegetables and cut fruit, a few diced cheese, a drink and snacks of your choice.

10. Economic salmon bagel

Garnish a toasted bagel with cream cheese flavored with smoked salmon, lettuce and tomatoes. For a full meal, add: raw vegetables and cut fruit, yogurt, a drink and snacks of your choice.

It is normal for children to be disgusted with eating the endless sandwich … We are too! But as we can see, it is not so difficult to create quick, healthy and varied lunches.

Transportation in Jakarta

As a metropolitan, Jakarta people are very busy, every day people go to work, go out, etc. Being the seventh most congested city in the world, it is not always easy to navigate the streets, but do not worry, the city has an efficient and modern transport network. Here are the options available to you each day.

Cars in Jakarta

The prices of cars and gas are affordable in Jakarta, so if you are tempted to have your own vehicle, take into account the traffic problems of the city. To summarize, unless it is a real necessity, avoid driving a four-wheeler in Jakarta. As a result, the motorcycle is a good alternative and will allow you to squeeze through unsustainable traffic during rush hour.

The bus by Transjakarta

Transjakarta is an express bus system (BRT) in operation since 2004. It is a reliable and comfortable means of transport, serving 15 main lines, including seven, 24 hours a day. Count 3,500 IDR (about $ 0.27 ) for a trip.

Please note, Transjakarta buses can be very crowded at peak times and the wait can take between 10 and 20 minutes due to traffic jams. Despite everything, Transjakarta remains a reliable transport option.

Book a car with driver in Jakarta online

This type of service, similar to Uber and Lyft, is ideal for having a vehicle with a driver. To benefit from this, you can use mobile applications, of which Gojek and Grab are the most popular and also allow you to book a motorbike taxi. Naturally, the car costs more and the travel time is a little longer than the motorcycle.

Count at least 10,000 IDR (almost $ 1) for the first 4 kilometers, but prices can fluctuate during the day to reach their maximum during peak hours.

Note that these apps offer other services, such as delivery of food, packages, groceries, medicine, cleaning on demand, vehicle repair, and even a massage service at home.


Jakarta now has a new, faster public transportation system. Officially opened to the public in 2019, it is the first metro network in Indonesia that currently serves 13 stations, from Lebak Bulus to Bundaran HI.

Despite its limits, the MRT remains an interesting means of transport, if your destination is near one of its 13 stations. The MRT in Jakarta is modern and convenient, with trains every 5 minutes. He makes nearly 300 trips a day, from 5 am to midnight. Thus, although the new MRT is not the most complete transport network available to Jakarta, it nevertheless remains fast and reliable.

Take the taxi in Jakarta

Taxis are convenient, although much more expensive than the Transjakarta or a regular bus. You can hail a taxi anywhere in the city or order one in advance to make sure you arrive on time.

Bluebird is the most popular and reliable taxi company in Jakarta whose cars, painted in light blue.

For pleasant and reasonably priced taxi journeys, make sure the driver activates the counter. Avoid negotiating fares, as drivers generally charge foreigners a higher fixed price. It is also recommended to activate Google Maps and search for routes to your destination. So you can always choose the shortest and least crowded route possible. The app will also warn you if the driver is moving away from the road.