Sabbhata Yatra Jurnal Pariwisata dan Budaya Volume 1 Nomor 2 Desember 2020 PERCEIVED IMPACT OF CULTURAL TOURISM AMONG THE RESIDENTS:
FOCUSING ON RUWATAN DREADLOCKS CHILDREN IN DIENG KULON
VILLAGE
Sahid1.
Elfan Kaukab2 Faculty of Language and Literature.
Universitas Sains Al-Qur`an.
Wonosobo.
Indonesia Faculty of Economics and Business.
Universitas Sains Al-QurAoan.
Wonosobo.
Indonesia jpn123@gmail.
com, 2elfan@unsiq.
Abstract Dieng Kulon village is one of the villages which is located in Dieng Plateau Area.
Banjarnegara regency.
There is a tradition of ruwatan ritual procession that has been done by the residents since hundred years ago.
The ruwatan then becomes the cultural tourism.
This study aims at exploring the perceived impact of cultural tourism among the residents in Dieng Kulon village.
Participant observation and in-depth interview are conducted to local residents in Dieng Kulon village and governmental officials who manage the tourism sector in the regency of Banjarnegara.
The data is then comprehensively analyzed using descriptive qualitative method.
The result of this study shows that based on the residents` perception, the presence of dreadlocks children bring the AuberkahAy or prosperity.
The dreadlocks children in Dieng have the distinct characteristics, they have to conduct the ritual procession of ruwatan hair cutting.
Some residents agree for projecting the public ruwatan into cultural tourism on the reason of cultural preservation while others do not agree because they worry about the decrease of sacredness and cultural value of that tradition.
The subsistence of them also gradually change into the tourism activity.
Key words: Perceptions.
Residents.
Cultural tourism.
Ruwatan INTRODUCTION dutiful Muslims.
However, the muslim Dieng Kulon village is one of the culture in that village is still influenced villages which located in Dieng Plateau by the Javanese indigenous culture who Area and it belongs to Banjarnegara follow the syncretism.
By the time of regency of Central Java.
The residents of modernization, the residents of Dieng Dieng Kulon are Javanese who still Kulon believe in Java animism and dynamism.
community but they still can not leave They still conduct the traditional rituals their traditional ways of life such as that considered as a sacred place.
DiengKulon village also has the variety The phenomena of Auanak gembelAy of myths which still exist until now.
is one of the particular myth that still exist general, the residents in that village has a and become famous now.
AuAnak gembelAy religion, that is Islam.
And they are also or children with dreadlocks are the | 126 Sabbhata Yatra Jurnal Pariwisata dan Budaya Volume 1 Nomor 2 Desember 2020 offspring of the ancestral founder of The emergence of cultural Dieng.
Ki Ageng Kolodete.
He left the tourism in Dieng Kulon village has led to message to the residents of Dieng Kulon the residents` perceptions and attitudes to keep and take care the children with Because there is a supernatural Eysenck and Keane (Demuth being that AuinhabitAy and AumaintainAy these 20013:.
described that They can not let the dreads grow until the AuPerception is the end product of the interaction between stimulus expectations and knowledge of the observer, while motivation and emotions play an important role in this process.
Perception is thus influenced by a wide range of individual factors that can lead to an inadequate interpretation.
Ay children become adult.
If they do that.
In the perspective of tourism, there would be a disaster to the children perceptions is influenced by some factors or their family.
The residents and the such as social and economic factors.
tourist are interested in the procession of ruwatan therefore it has been viewed as a residence in an area, and economic potential cultural tourism.
Visiting to the dependency on tourism.
All of them can historical area or archaeological sites.
participating in the community festivals.
attitudes toward tourism.
Dreadlocks children are originally born in normal.
Then they got a fever and the dreads started to grow on their head (Damayanti 2.
The procession of ruwatan must be conducted to the children with dreadlocks.
Depending perceptions and or merely shopping for studied and the factors investigated in handcrafts belong to the cultural tourism perception and attitudes toward the (Besculides.
Lee.
McCormick 2002:.
The indigenous people of Dieng has residentsAo impact of tourism is very important of giving the sugestion to the residents` conducted the procession of ruwatan dreadlocks children since hundreds years positive(Murphy 1983.
Perdue et al.
ago and they regard that procession as a Allen et al.
Ritchie1.
or sacred ceremony.
and gradually that negative (Pizam1978.
Liu and Var1986.
ceremony is now changed into cultural Gursoy et al.
The residents who | 127 Sabbhata Yatra Jurnal Pariwisata dan Budaya Volume 1 Nomor 2 Desember 2020 are staying in the same geographical area historic or archaeological sites, being does not mean that they necesarily belong to the same community (Gursoy et William and Lawson 2.
The most involved of residents with tourist lifestyle/heritage and take the advantage from it have the positive perceptions and attitudes (Ritchie Perception and Attitudes Since the 1970s, residentsAo attitudes and Inkari 2.
and perceptions toward tourism impacts on their community have been broadly Cultural Tourism The concept of cultural tourism analyzed by managers of the tourism tends to be applied to trips, going to any industry, policy makers and academicians cultural resources with initial motivation (Andereck et al.
Andereck and (Hughes 1.
while Silberberg .
Vogt said that cultural tourism means visit by Lankford 1994.
Perdue et al.
Doxey 1975.
Young 1.
In the process Jurowski of perception, individuals are required to provide an assessment of an object which motivation like interested in historical, can be either positive or negative.
artistic, scientific or lifestyle/heritage or not happy.
and so on.
The perception offerings of a community, a region, group of it will form an attitude.
which is a or institution.
On the other hand.
Tighe stable tendency to behave or act in a .
said that the cultural tourism in the certain way and in certain situations as broadest sense is all movements of person well (Polak 1.
Perception is defined which might be included in the definition as someone`s process giving impression, because they satisfy the human need for diversity, tending to raise the cultural level of the individual and giving rise to presented information of other source.
Through From the various kinds of the recognize the world around us.
that is a definition of cultural tourism, then we whole world which consists of objects Cultural | 128 Sabbhata Yatra Jurnal Pariwisata dan Budaya Volume 1 Nomor 2 Desember 2020 and also human being with all its occurrences (Meider 1.
The literature review suggests that There would be a serious problem if each tourism impact category includes sometimes, residentsAo perceptions are The economic tourism impact is mainly perceived by residents, on the positive hand, as a mean to improve local and state tax revenues, additional income, and economic quality (Huh Vogt Haralambopoulos Pizam Conversely, residents seem to perceive an increase in the cost of living (Andriotis 2005.
Andereck Vogt Haralambopoulos and Pizam 1996.
Liu and Var 1.
Ruwatan There are three kinds of ruwatan as mentioned in SunartiAos notes (Fajrin 2009:.
The first is ruwatan sukerta.
ruwatan for children who are born as children who belonged Basically, this is a ruwatan that requests for that the child`s salvation and happiness in the future.
The second is ruwatan sengkala.
a ruwatan for people who experince obstacles in fortune, career and partner.
Then the third is ruwatan lembaga .
/agency.
ruwatan for the success of an the people who belong to the category of sukerta do not take the ritual process of Javanese believe that there are spirit who maintain and inhabit the body of the certain people.
The spirit control the owner of the body as always.
Therefore the ruwatan is obeyed for them to avoid from the unexpected problem caused by the spirit.
In Dieng Kulon Village the dreadlocks children belongs to the sukerta type that must take the ritual procession of ruwatan.
Sukerta is derived from the word suker which means Audirty/sinfulAy.
The people with sukerta are sinful and full of bad luck.
The negative supernatural threat has to be Unless it is removed, it will negatively affect his/her life.
This also implies that any business that a person involves will result in disadvantages or .
Sukerta has to be mentally cleaned through the ritual ceremony of ruwatan The Process of Cultural Tourism Development The Dreadlocks Children (Anak Gembe.
| 129 Sabbhata Yatra Jurnal Pariwisata dan Budaya Volume 1 Nomor 2 Desember 2020 The Central Bureau of Statistics .
recorded a total population of village is marked by the presence of dreadlocks children.
children in Dieng Kulon Village, 768 The dreadlocks children has unique with 47 children below 12 months, 280 characters and they tend to be naughty, children who age from 1 to 5 years old, fussy and hyper active.
The dreads start and 441 children who are 6 to 13 years to grow at any ages such as from 5 The researcher found that there are 4 months, 6 months, one year or two years.
dreadlocks children in Dieng Kulon Before the dreads start to grow, it`s Village .
So, the percentage of the population of dreadlocks children is 0.
temperature then the body back to normal again after the dreads growing.
Normally.
The researcher are difficult to find they will ask for ritual procession of hair cutting .
before nine years and sometimes there are some parents who they will ask something before procession.
hide their dreadlocks children.
The The demand must be granted or the parents do not want their children being dreads will grow again if the parents do exposed in social media and they also not fulfill their demand.
Their hair also said that their children are not the object can not be cut any time.
The time that can be touched and watched freely by depends upon the childrenAos request.
On the other hand, there are the dreads are cut forcibly, the children some parents who intentionally want their will get sick and the dreads will grow dreadlocks children being exposed, they During the ritual procession of ruwatan, all the requirements must be .
readlocks childre.
is the blessing from the God.
Kyai Kolodete is believed as the The various perceptions emerge ancestral founder of Dieng Plateau Area regarding the growth of the dreads of the and a male dreadlocks children is the children in Dieng Plateau Area.
First, these children are seen to be the dreadlocks children is believed as the descendants of the ancestral founder of offspring of Nini Roro Ronce.
The Dieng (Kyai Kolodete and Nini Roro Village Ronc.
Secondly, it is seen as an convince that the prosperity of their environmental factor.
Finally, the dreads Dieng
Kulon
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Sabbhata Yatra Jurnal Pariwisata dan Budaya Volume 1 Nomor 2 Desember 2020 are seen as heredited from their parents.
started from their son/daughter getting the Suratsih .
conducts the study to the dreads on their head.
family who are experienced dreadlocks.
Due to the economic condition of The result of the study mentions that the the residents in Dieng Kulon village that dreadlocks happen because of the genetic not all the parents of dreadlocks children are easy to get the fund for ritual The Emergence of Ruwatan as Cultural procession makes the youth of Dieng Tourism Kulon village start to think how can they Ruwatan sukerta, sengkala and ruwatan lembaga are the basic ruwatan that often conduct in Java and in Dieng Plateau Area the ruwatan of dreadlocks children belong to the ruwatan sukerta.
From hundred years ago, the residents of Dieng Plateau Area ruwatan privately, it means that the ruwatan ritual procession held by the witnessed by the relatives of them.
There is only one dreadlocks child who involves in the private ruwatan and this ritual is guided by the traditional leader of that All the fund of ruwatan is provided by their parents.
Dieng Kulon that is one of the villages located in Dieng Plateau Area also conducted the private ruwatan of dreadlocks children.
There is much fund for conducting the ritual process of The parents of dreadlocks children must save the money early, help for them to support the financial problem of conducting the ruwatan.
Then in 2010, initiated by Pokdarwis Dieng Pandawa and helped by the youth of Dieng Plateau Area, the public ruwatan is Public ruwatan which is the core event in DCF (Dieng Culture Festiva.
is the large scale of ruwatan and it involves more than one dreadlocks children.
The fund of this public ruwatan is supported by the sponsor and government so that the parents of dreadlocks children do not need to provide the much cost for ritual procession of ruwatan and also to fulfill the demand of dreadlocks children.
Pokdarwis is an institutional in the community whose members consist of tourism actors who are responsible for the growth and development of tourism as well as the realization of Sapta Pesona .
afe, orderly, clean, cool, lovely, warmhearted, memorie.
in promoting the regional development through tourism, and use it for the welfare of the | 131 Sabbhata Yatra Jurnal Pariwisata dan Budaya Volume 1 Nomor 2 Desember 2020 surrounding community (Ministry of also becomes the participant observation Tourism and Creative Economy 2.
to obtain deeper understanding of the Pokdarwis Dieng Pandawawas the first situation and the researcher also do not Pokdarwis that is found in Dieng Plateau forget to make a documentation uses IC Area .
he area of Banjarnegara and recorder and digital camera to acquire the Wonosobo regenc.
and it empowers the youth and the society of Dieng Kulon permission from the informants.
village and it serves as a model of Data triangulation, methodological empowerment among other Pokdarwis in triangulation and time triangulation also Dieng Plateau Area.
used to get the validity of the data.
Then Public ruwatan that is held annually the researcher starts to analyze the data from 2010 in Dieng Kulon village reduction at the first, it is because the .
raditional more the researcher often goes to the field, governmen.
and also the tourists from the more complicated the data that the any region.
They are really interested in researcher gets.
The next, data reduction the procession of ruwatan dreadlocks is analyzed to get a conclusion by Gradually the sacred of public drawing/verifying.
ruwatan goes to cultural tourism.
RESEARCH METHOD
In-depth interview has been done DISCUSSION by the researcher with some of the stake- Residents` holders namely residents, dreadlocks Importance of Dreadlocks Children in childrenAos parents, sesepuh .
raditional their Community leade.
, the Pokdarwis Dieng Pandawa.
The Perception children are very unique, they are little bit (Department of Culture and Tourism in different from the character of normal Banjarnegara Regenc.
, local businesses .
omestay, hotels, stores, food stall Dreadlocks children tend to be naughty, owners and street vendor.
and tourists fussy and hyperactive.
All the demand of .
oreign and domesti.
The researcher dreadlocks children must be granted .
hildren | 132 Sabbhata Yatra Jurnal Pariwisata dan Budaya Volume 1 Nomor 2 Desember 2020 unless they will get fever and sometimes residents to keep and cure the dreadlocks their crying do not stop, that is why the parents of them try to earn much money The dreadlocks children are very important in understand that the dreadlocks children their community.
They feel that the behave as such because there is a spirit existence of the dreadlocks children in who inhabit and controls the characters of Dieng Kulon village bring them to the Residents who live around the prosperity if the residents keep and care dreadlocks children really understand them well.
But the dreadlocks children with the condition of them.
They know also can bring them to the bad luck if the that dreadlocks children could not be residents ignore them.
asked nor be denied because it is gift Residents` from the God and all the residents have Projecting of Public Ruwatan into the possibility to Cultural Tourism The have them.
The Perception residents of Dieng Kulon village know Believing in myth that still exist in that it is not easy to keep and treat them.
Dieng Kulon village makes the residents They also understand what should they still uphold the spiritual culture.
They do to get the AuberkahAy.
If the residents know that the disaster that threaten their have something that is asked by them, life are the results of imbalance between they must give it to them.
Residents the natural life and supernatural life.
This believe that it is the spirit actually who imbalance would lead to a disaster that needs to be held ritually.
In Dieng Kulon village, the family children that ask something.
Most of the residents in Dieng that have a dreadlocks kid must conduct Kulon village regard that the presence of the ritual procession of ruwatan.
The AuberkahAy family have to prepare all the needs of .
ystically beneficent blessing.
to their They will invite the relatives to life because dreadlocks children are the be witness during the ritual procession descendant of the ancestral founder of held and the procession is guided by the Dieng Kyai sesepuh .
raditional leade.
The demand
Kolodete who gives the message to the of the dreadlocks kid also must be Plateau
Area
prepared before the procession of hair
| 133
Sabbhata Yatra Jurnal Pariwisata dan Budaya Volume 1 Nomor 2 Desember 2020 They have to be sure that all the requirements of ruwatan are covered by the committee.
procession of hair cutting are completed.
There One of the requirements only is not dreadlocks children who join in public fulfilled the ritual will be failed and the In the public ruwatan, the time dreads of the dreadlocks children will of ritual procession has been scheduled sickness/fever.
The ruwatan that is held by each The children that join are the children who want to cut their hair at that time.
family that has dreadlocks children can Various perception emerges among be called as private ruwatan and it the residents of Dieng Kulon village involves only one dreadlocks kid.
The toward the public ruwatan.
Ruwatan is a private ruwatan had been done by the sacred ritual procession but when it goes residents of Dieng Kulon village from to public and tourists visit that ceremony, hundreds years ago and it needs a big the purpose of conducting the ruwatan fund covered by the family.
The family of might be changed, it`s now not just only dreadlocks children must save the money for a ritual purposes but more of as since they know that their son/daughter cultural tourism.
Some of the resident grow the dreads.
Because not all the who are living in Dieng Kulon village dreadlocks children`s parents are rich and feel the benefit of that cultural enough to cover the fund of ritual tourism agree when the public ruwatan projects into cultural tourism.
They said Public ruwatan then emerge in that the purity and the sacredness of the Dieng Kulon village .
he core of event in ruwatan ritual procession is still keeping Dieng Culture Festiva.
The aim of and the public ruwatan of dreadlocks public ruwatan for the first time is to help children does not change the content of the dreadlocks children`s parents to the tradition.
On the other hand, residents conduct the ruwatan ritual procession of who are really concern toward the hair cutting.
In public ruwatan, the tradition of ruwatan feeling hard in parents of dreadlocks children do not need to prepare anything because all the committee said that it`s only cultural | 134 Sabbhata Yatra Jurnal Pariwisata dan Budaya Volume 1 Nomor 2 Desember 2020 preservation purposes, help the parents of about 1 hour and 30 minutes using a dreadlocks children to conduct the ritual private vehicle at a speed of 60 km/h.
procession of ruwatan and let the When using a public transportation,it can tradition is known by all over the world.
be reachedmore than 2 hours.
Some of the residents perceive The total area of the village of that the changing of cultural value happen Dieng when the tradition is utilized as cultural agricultural fields covering an area of The residents who agree of 15 ha .
%) that`s very good for planting the vegetables.
Cabbage, potato cultural tourism do not really think of the and chili are the agriculture product that purity of the tradition again or the produced by the farmer of Dieng Kulon.
sacredness of the tradition but how many Because of the educational background tourists can come to that event become and the condition of area, most of the more important to them.
Sometimes residents in Dieng Kulon village choose several ways are done to make the to be a farmer.
Central Bureau of tourists more interested and one of them Statistics .
said that from the total is by changing the content of the tradition.
population of 3.
899 people finish The Impact of Cultural Tourism their study until the elementary school toward the Residents` Subsistence People who only get the low Dieng Kulon village which is Kulon education have no reason to refuse the located in Banjarnegara regency is a part of Dieng Plateau Area.
Located at an morning they go to the mountainous altitude around 2093 meters above sea garden and go back to their home before level makes the temperature of that places 12 o`clock because at that time the cold-15 to 20 degrees C.
Dieng Kulon weather is very hot and they also have to village is approximately 70 km to the pray Dzuhur .
oslem praye.
and return north of Banjarnegara.
The area can be to the field again to finish their work until reached by private vehicles and public 3 p.
transportation because it is located in the Every The residents do the farming not in their own land at sometimes.
They work From for their neighbors who have large land Banjarnegara, the area can be reached in and they will get Rp.
000 to Rp.
Banjarnegara Wonosobo Regency.
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Sabbhata Yatra Jurnal Pariwisata dan Budaya Volume 1 Nomor 2 Desember 2020 000 for women worker and Rp.
Dieng Kulon village.
they discuss about to Rp.
000 for men perday.
It seems how to develop the tourism in their area.
that the income is high for the people in Now we can see that there are some the village but they should remember that tourism activities which is done by the they can not get that kind of income residents in Dieng Kulon village.
Street everyday because the owner of the vendors are there in almost any tourist land/field use the worker only in the resorts, they said that they can do this job certain season.
And they also have to easily and the income also can support work hard from 7 a.
to 3 p.
The their daily needs.
Being clown also done kinds of work for ordinary people are by the residents in the area of Arjuna planting the vegetables, harvesting and Temple.
The tourists who wants to take a treating the plants.
photo with the clown should pay around Many tourism objects in Dieng Rp.
000- Rp.
There are also Plateau Area can not make the residents some horses that can be rent by the of Dieng Kulon village much interested tourists to go around the tourism object.
in the tourism activity.
The profession of Home industry in Dieng Kulon being tour guide also still hold by the village is also there.
The residents people from the outside of Dieng Plateau produce the potato crispy, mushroom Area.
The residents often see the tour crispy and carica sweet.
The very special guides from any regions who lead the in Dieng is carica sweet, the fruit is like tourist either from domestic or foreign papaya and it grows only in Dieng but the residents can not join on that Plateau Area.
One cup of carica sweet activity because they do not have any can be purchased by Rp.
5000- Rp.
enough skill of tourism.
The residents who are good at After the emergence of public capital, they open the store to sell the ruwatan .
he main event in Dieng Culture special food/snack from Dieng and the Festiva.
, the residents of Dieng Kulon Stores, kiosks and grocery village begin to change the way of their shop are currently lined up along the road thinking toward the tourism.
They start to in the village of Dieng Kulon which have interested in the activity of tourism.
reached the number of 137.
There are Then the Department of Culture and also at least 5 food stalls there.
Tourism.
Banjarnegara and the youth of | 136 Sabbhata Yatra Jurnal Pariwisata dan Budaya Volume 1 Nomor 2 Desember 2020 The tourist do not need worry if they want to spend the night in Dieng hair cutting, if not they will bring the disaster or bad luck to their family.
Kulon village.
There are around 45 Ruwatan that is done by the homestays and 1 hotel.
The price per residents from hundred years ago now night in homestay is Rp.
000 to Rp.
become the public ruwatan that involves 000 or it depends on the facilities more than one dreadlocks children and which provided them.
The tourist also can it`s potential to be cultural tourism.
Some enjoy the taxy motor when they want to residents agree for projecting the public go to tourism object.
ruwatan into cultural tourism on the Many tourist who visit to Dieng reason of cultural preservation while make some residents of Dieng Kulon try others do not agree because they worry to become the tour guide for domestic about the decrease of sacredness and and foreign tourist.
The emergence of cultural value of that tradition.
It is not cultural tourism in Dieng Kulon village argued that the emergence of cultural make the tourists know much better what tourism in Dieng Kulon village bring the are there in Dieng.
So that the tourists impact toward the residents` subsistence.
who visit to Dieng increase more The subsistence of them gradually change significant and it makes the residents of into the tourism activity.
Dieng Kulon village give the better service to them.
BIBLIOGRAPHY