Reviving the Neglected Knowledge
A Documentation of Local Knowledge from across Indonesia
Editors Budi Widianarko Inneke Hantoro Cecilia Titiek Murniati
Published by University Network for Digital Knowledge (UNDK) 2016
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Preface This book is an outgrowth of a concerted action by members of the University Network for Digital Knowledge (UNDK) across Indonesia for reviving local knowledge viable in their respective regions. The initiative is fully supported by the United Boards for Christian Higher Education in Asia (UBCHEA) through a multi-year project. Chapters in this book feature the research findings of local knowledge projects concurrently conducted in 10 different regions across Indonesia. This publication is presented in the form of interactive e-book and uploaded into a digital platform http://ebook.undk.asia, so it is accessible for all UNDK members and readers from other institutions. It is expected that the book can be used as lecture materials for students in universities across Indonesia. The utilization of a digital platform enables resource sharing of local knowledge for teaching and learning. We hope through this platform the promotion of teaching and learning as well as research on local knowledge in Indonesia can be enhanced. As the endpoint of the overall sequences of UNDK activities (inventory, documentation, analysis, learning material development and dissemination) this interactive e-book is meant to be a vehicle for sharing of local knowledge to a wider audience. It is clear that reacquisition of local knowledge followed by learners’ exposure to the reclaimed knowledge - along the above mentioned sequences – is a significant element of whole person education. In this case, faculty and students as learners will be exposed and studied the traditional and local wisdom within which often lies fine human values and virtues. The reclaimed and shared local knowledge will surely enhanced the coverage as well as the quality of teaching and learning in universities. In this case, expanded coverage can be regarded as a deliberate introduction of knowledge other than the mainstream. In other words, this project promotes the diversity of knowledge or truth. Consequently, the learners are expected to have a more holistic view about the world. With this broader view, they will naturally be aware of the interconnectedness - iii -
among academic disciplines, as well as between academic knowledge and real problems faced by the society – including the tensions between traditional knowledge and modernity. This publication is a contribution to the United Board (UB) commitment to education that develops the whole person – intellectually, spiritually, and ethically. As mentioned previously, this e-book is part of a larger endeavor to reclaim, share and expand the coverage the so called “knowledge” by deliberately introducing the nonmainstream knowledge, i.e. local knowledge. With this expanded knowledge, the learners in higher education institutions will not only have a more holistic view about the world, but also a more courteous attitude toward the local and or traditional knowledge. Accordingly, they will become more ready, willing and considerate in dealing with other members of the society who do not own mainstream knowledge. Fine values and virtues extracted from the acquired local knowledge can be employed in strengthening the whole person education. Moreover, through this project cooperation between universities across Indonesia has been strengthened. Cooperation focusing on a common objective, i.e. the requisition and reactivation of local knowledge in Indonesia has proven to be viable.
Semarang, May 18 – 2106 B. Widianarko, I. Hantoro & C.T. Murniati
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List of the mini projects No University
Tittle
1
Petra Christian University
Portraying the toileting culture of Surabaya people
2
UKI Paulus Makasar
Traditional accounting practices of Torajanese in South Sulawesi Indonesia
3
Satya Wacana Christian University
Local knowledge and agriculture in Central Java, Indonesia
4
Widya Mandira Catholic University
The audio visual documentation of traditional staple food from West Timor
5
Mane’e: a fishing tradition Intacha Sam Ratulangi University Island, Talaud District of North Sulawesi
6
Sanata Dharma University
Jathilan : “The Documentation of Jathilan in Fostering Social Harmony in Tanen Village, Pakem
7
Widya Karya catholic University
Nyai Puthut: A Traditional Game of Malang Raya
8
Soegijapranata Catholic University
Javanese Wedding Ceremony: Food & Layout Aspects
9
Duta Wacana Christian University
Jogjasiana Prototype: Jogja in Jogja Collection
10
Artha Wacana Christian University
Reviving traditional customs of Timor into theatre class for the undergraduate -v-
MODULE Portraying the toileting culture of Surabaya people SYNOPSIS This module is about various toileting cultures of Surabaya people. There are different toileting habits and toilet designs used by Surabaya people. The differences are related to the context of economic, social, and environment of the city. The exploration of different toileting cultures has been used to create materials for healthy toileting campaign. OBJECTIVES To document the toileting behaviour of Surabaya people and the available toilet designs. CONTENT What is all about? Documentation of various toileting habits and practices of Surabaya people, ranging from the settlement area in the riverbank, a special school for the blind, mall, and public transportation (train). The results of toileting culture of Surabaya people are embodied in the various forms of documentation in order to support the healthy toileting campaign. Because of time and resource limitation, only 5 toileting stories are reconstructed. The stories are about toileting cultures in a blind school, the Gunung Sari and Bratang Tangkis villages, the Grand City Mall and train. Where is it collected from? A settlement area in the riverbank in (Strenkali: Kampung Bratang Tangkis and Kampung Gunungsari, Surabaya), a special school for the blind (SMPLB-A YPAB), the mall (Grand City Mall), and the public transportation (train). |2|
Why is the knowledge important? Toilet is a sanitation fixture used primarily for the disposal of human excrement and urine. There are several types of toilets according to their usages, including flush toilets, dry toilets, pit toilets, etc. The toileting habit of people in Surabaya varied from squatting toileting, sitting toileting, dry toileting, and wet toileting. These habits could be expanded more than these four practices, which are related to the local context and knowledge. Toileting culture is also influenced by socio-economic classes. In Indonesia, there still many people who do not have a toilet infrastructure and the awareness of healthy toileting is still low. Based on the data, Indonesia still ranks 41 out of 102 developing countries with a low awareness for healthy toileting. To overcome tihis problem, communal toilet facilities are built in the high density urban kampong, including in Surabaya. The communal toilet system in urban kampong has been found as a collective spatial system developed by the community. The understanding of spatial and social system in the communal toilet provides some insights for the development of appropriate spatial strategies for urban kampong communities. Therefore the toileting habits were important to be documented. What is the available knowledge? •
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•
Squatting and wet toileting culture is found present in low income urban villages / kampong and informal sectors of Surabaya. This model is used since it is affordable for people with lower income. It is also believed as a better toileting practice because the use of the water can increase people sacredness and sanitation. Communal toilet is often being a place for kampong residents to interact with each other. For people who suffering blindness, a secure and reachable flush toilet is required, and also equipped with sprinkler, water dipper, and bucket. In designing the toilet for the blind, slippery floor, sharp basin surface, sharp water tap and other harmful things must be avoided. Mall is considered to be a place that provides the best toilet facilities, |3|
•
which takes into account the toileting culture of Indonesian people. People can find different types of toilet, such as flush toilet, squat toilet, and toilet for disabled people in mall. The cleanliness of the toilet also can be a good example of how public toilet is supposed to be taken care. Toilet facility in public transportation, such as train is found very interesting. The passengers have different habits when using the toilet. Some of them carry wet tissue or tissue paper for cleaning their body, instead using the water that provided in the toilet. Even, some of them bring mineral water to clean their body. This habits show the distrusts of people on the cleanliness of toilet facility in public transportation. In addition, toilet facilities in train are differentiated based on the class tickets, such as business and executive classes.
How does the knowledge work? Toileting habits in particular community or place are required to be observed in order to design the toilet that can facilitate the real needs of the people. Based on the observation of toileting habits in different places in Surabaya, students are able to create inclusive design strategy to provide friendly-healthy-accessible toilets for different users. POSTSCRIPT It is interesting to note that this project has portrayed toileting culture of Surabaya people, which is in line with the campaign program of East Java Province government that against the careless defecation. Based on the documentation done through this project, students of Petra Christian University have supported the government campaign by creating various campaign materials such as illustration for healthy toileting campaign, video, theatre performance, banner, and design model of inclusive toilet for Indonesian. Moreover, the topic of this research has been integrated in some course syllaby in Petra Christian University, which aimed to translate the toileting culture of Surabaya people into artistic presentation and to produce acceptable-accessible-healthy and functional toilet design. |4|
CONTENT MATERIAL Gunawan Tanuwidjaja, ST, MSc. & co-workers, Civil Engineering and Planning/Architecture, Petra Christian University, SurabayaINDONESIA, e-mail: gunte@peter.petra.ac.id E-MODULE EDITOR Inneke Hantoro, STP, MSc., University Network for Digital Knowledge (UNDK) Soegijapranata Catholic University (SCU), Jl. Pawiyatan Luhur IV/1, Semarang 50234 – INDONESIA, email: inneke.hantoro@unika.ac.id
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FINAL REPORT
(LAPORAN FINAL)
PORTRAYING THE TOILETING CULTURE OF SURABAYA PEOPLE “PEOPLE PERCEPTION AND TOILET DESIGN DIVERSITY” (PEMOTRETAN BUDAYA PENGGUNAAN TOILET DARI WARGA SURABAYA “PERSEPSI WARGA DAN KERAGAMAN DESAIN TOILET”)
By (Oleh): Gunawan Tanuwidjaja ST.MSc. Meilinda SS. MA. Erandaru, ST. MSc Heru Dwi W. MPd. Obed Bima Wicandra SSn. MA. Aniendya Christianna S.Sn. Budi Prasetyadi, SSn. Stefanny Irawan, SS. MA.
PETRA CHRISTIAN UNIVERSITY, FOR UNIVERSITY NETWORK FOR DIGITAL LOCAL KNOWLEDGE [UNDK], 2013
(UNIVERSITAS KRISTEN PETRA, UNTUK UNIVERSITY NETWORK FOR DIGITAL LOCAL KNOWLEDGE [UNDK], 2013)
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LEGALISATION PAGE (LEMBAR PENGESAHAN)
1.
Topic of Mini Project (Topik : PORTRAYING THE TOILETING Proyek Mini) CULTURE OF SURABAYA PEOPLE, “PEOPLE PERCEPTION AND TOILET DESIGN DIVERSITY” 2. Team Leader a. Name
: Gunawan Tanuwidjaja ST. MSc.
b. Gender
: Male (Laki – Laki)
c. NIP/Title
: 10-012/ IIIC
d. NIDN
:-
e. Strata/Functional Position f. Structural Position
:-
g. Field of Expertise
: Architectural History and Theory, Subject of Inclusive Design : Civil Engineering and Planning/ Architecture : 031 298 3382/+62 812 212 208 42/ gunte@peter.petra.ac.id, gunteitb@yahoo.com, gunteitb2012@gmail.com :
:-
h. Faculty/Program Study i. Telephone/Faks/E-mail
j. Team of Mini Project No
Name and Academic Title
1
Field of Expertise
Course Taught
Faculty/ Program Study University
Meilinda SS. MA.
Theater
Play Production
Faculty of Literature/ English Literature
2
Erandaru, ST. MSc
Interactive Media
Audio Visual 1
Faculty of Art and Design/ Visual Communication Design Program Study
3
Heru Dwi W. MPd.
Sketch Drawing
Illustration
Faculty of Art and Design/ Visual Communication Design Program Study
4
Obed Bima Wicandra SSn. MA.
Urban Arts
Visual Communi-cation Design 3
Faculty of Art and Design/ Visual Communication Design Program Study
NIDN
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5
Aniendya Christianna S.Sn.
Urban Arts
Visual Communi-cation Design 3
Faculty of Art and Design/ Visual Communication Design Program Study
6
Budi Prasetyadi, SSn.
Urban Arts
Visual Communi-cation Design 3
Faculty of Art and Design/ Visual Communication Design Program Study
7
Stefanny Irawan, SS. MA.
Theater
Play Production
Faculty of Literature/ English Literature
3 Project Location : several places in Surabaya 4 Cooperation with Other Institution a. Name of Institution : World Toilet Organization, Asosiasi Toilet Indonesia, C20 Library, Ayorek! Platform, Surabaya Punya Cerita, Surabaya Tempo Dulu, Demaya—Desainer Muda Surabaya, Paguyuban Warga Strenkali Surabaya b. Address : various location
5 Cost a. Proposed to UNDK
: USD.2.000
b. Other Sources (when : Rp.available) Acknowledgement: Board of Representatives of UNDK
Surabaya, 16 December 2013 Team Leader,
(Liauw Toong Tjiek, S.T., M.S. [Aditya Nugraha]) NIP. 96-027
(Gunawan Tanuwidjaja, ST., M.Sc.) NIP. 10-012
Acknowledgement: Rector
(Prof.Ir. Rolly Intan, M.A.Sc.,Dr.Eng.) NIP. 92-008 |8|
EXECUTIVE SUMMARY (RINGKASAN EKSEKUTIF) Universitas Kristen Petra adalah sebuah lembaga pendidikan di Surabaya, dengan motto kami adalah Caring and Global University. (Universitas yang Peduli dan berskala Global). Saat ini ada 6 Fakultas, Fakultas Sastra, Fakultas Teknik Industri, Fakultas Teknik Sipil dan Perencanaan, Fakultas Seni dan Desain, dan Fakultas Ekonomi. Dengan pendekatan multidisiplin, kami berharap bahwa Program UNDK bisa diterapkan di beberapa program studi. Dan Tahun Fiskal kami 2013 - 2014 dimulai pada Agustus 2013 dan berakhir pada bulan Juli 2014.
Petra Christian University is an educational institution in Surabaya, formed in 1961 with the support of 6 Local Churches. And our motto is a Caring and Global University. Currently there are 6 Faculties, The Faculty of Literature, The Faculty of Industrial Engineering, The Faculty of Civil and Planning, the Faculty of Arts and Design, and Faculty of Economics. With the multidisciplinary approach, we hope that UNDK Program could be applied in several program studies. And Our Fiscal Year of 2013 - 2014 started in August 2013 and ended in July 2014.
Judul proposal adalah Pemotretan Budaya Penggunaan Toilet dari Warga Surabaya: “Persepsi Warga Dan Keragaman Desain Toilet” The Title of proposal is Portraying The Toileting Culture of Surabaya People: “People Perception and Toilet Design Diversity”. Tujuan dari proyek ini adalah: • untuk menemukan pengguna toilet Surabaya di beberapa lokasi (dalam lingkup) • untuk menemukan dan mendokumentasikan perilaku dalam bertoilet orang Surabaya
The Goals of the Project are: • to find the toilet users of Surabaya in several locations (in the scope) • to find and document the toileting behaviour of Surabaya people
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•
•
•
untuk menemukan jenis toilet yang tersedia di Surabaya (di Permukiman Perumahan dan Kampung, Toilet Umum dan Toilet Swasta) untuk menghasilkan komik atau ilustrasi untuk beragam bertoilet yang sehat bagi Surabaya untuk menemukan strategi desain untuk menyediakan toilet lokal yang ramah tetapi juga sehat dan dapat diakses
Peserta proyek mini akan terdiri dari 325 siswa dengan kolaborasi dari 8 dosen dari 5 Mata Kuliah dari 3 Departemen seperti: Arsitektur, Desain Komunikasi Visual dan Sastra Inggris. Lima mata kuliah yang terintegrasi dalam program ini adalah: Desain Inklusif, Audio Visual 1, Ilustrasi, Desain Komunikasi Visual 3 and Produksi Drama. Pendekatan ini adalah untuk merekam perilaku bertoilet sesuai kearifan lokal (budaya) dan desain toilet di Surabaya yang unik.
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•
• •
to find types of toilets were available in Surabaya (in the Residential and Kampong Settlement, Public Toilets and Private Toilets) to produce comics or illustration for diverse healthy toileting for Surabaya to find the design strategy to provide locally friendly toilets but also healthy and accessible
Participants of the mini project would comprise of 325 students with collaboration of 8 lecturers from 5 Subjects from 3 Departments such as: Architecture, Visual Communication Design and English Literature. The five subjects integrated in the program are: Inclusive Design, Audio Visual 1, Illustration, Visual Communication Design 3 and Play Production. The approach was to record the local knowledge toileting behaviour (culture) and toilets design in Surabaya which are unique.
Kegiatan dan jadwal waktu proyek mini (integrasi pengajaran) proyek tersebut mencakup: • Review Literatur Sederhana • Persiapan Silabus • Pemetaan Masyarakat / Lokasi • Wawancara dan Dokumentasi Foto • Pengambilan dan Pengeditan Video • Produksi Ilustrasi • Pemetaan Google • Pelaporan dan Desain Mahasiswa • Produksi Drama • Presentasi Internal • Evaluasi Silabus • Pelaporan Akhir
Activities and timeline of the mini project (teaching integration) project involved: • Simple Literature Review • Syllabi Preparation • Community/ Location Mapping • Interview and Photo Documentation • Video Shooting and Editing • Production of Illustration • Google Mapping • Students Reporting and Designing • Production of Drama • Internal Presentation • Syllabi Evaluation • Final reporting
Total anggaran mencapai USD 2.000,-
proyek
Total budget of the projects reached the USD 2,000,-
Tinjauan Literatur dilakukan untuk memahami pentingnya budaya bertoilet dan desain toilet untuk orang Surabaya. Kemudian silabus dipersiapkan oleh tim secara individual. Tetapi mereka setelahnya mendiskusikannya dengan ketua tim dan mengadaptasikannya ke topik proyek dan tingkat kesulitan mata kuliah
Literature Review was conducted to understand the importance of toileting culture and the toilet design for Surabaya people. Then the syllabi were prepared by the team individually. But they were later discussed with the team leader and adapted to the project topic and level of difficulty of the subject.
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Masyarakat calon mitradan lokasi contoh toilet telah dipetakan. Langkah ini dibantu oleh C20 Library, Ayorek! Platform, Surabaya Punya Cerita, Surabaya Tempo Dulu, Demaya—Desainer Muda Surabaya, Paguyuban Warga Strenkali Surabaya, dan organisasi lainnya. Hal ini menunjukkan bahwa pendekatan kolaboratif bisa menghasilkan eksplorasi sukses.
The possible partner communities and location of toilets example were mapped out. This step was assisted by C20 Library, Ayorek! Platform, Surabaya Punya Cerita (Story of Surabaya), Surabaya Tempo Dulu (Old Time Surabaya), Demaya - Desainer Muda Surabaya (Young Designer of Surabaya), Paguyuban Warga Strenkali Surabaya (Surabaya Riverside Communities Organisation), and other organisations. It showed that the collaborative approach could produce successful exploration.
Wawancara dan dokumentasi foto dilakukan untuk menggali dan mengumpulkan data dari budaya bertoilet di Surabaya. Wawancara dilakukan dalam kelompok-kelompok kecil yang terdiri dari 4 sampai 6 orang. Nantinya, hasil eksplorasi disajikan di dalam website yang mereka siapkan. Dan eksplorasi dan pengembangan website memerlukan waktu 2 bulan.
Interviews and photo documentations were conducted to explore and collect data of the toileting culture of Surabaya. Interviews were conducted in small groups consisting of 4 to 6 persons. Later, the exploration results were presented in the websites prepared by them. And The exploration and website development took 2 months.
Setelah informasi budaya toilet dikumpulkan, video pendukung disiapkan. Karena waktu dan keterbatasan sumber daya, hanya 5 cerita toilet yang direkonstruksi. Ceritacerita sekitar budaya bertoilet di Sekolah Penyandang Tuna Netra, Kampung Gunung Sari dan Bratang tangkis, Grand City Mall dan Kereta Api. Videografi adalah fokus dari mata kuliah Audio Visual 1, karena itu skrip disiapkan oleh Ketua Tim dan Dosen. Di sisi lain, kreativitas dan fleksibilitas diberikan kepada mahasiswa untuk produksi dan editing.
After the toileting culture information was collected, the supporting videos were prepared. Because of time and resource limitation, only 5 toileting stories were reconstructed. The stories were about toileting cultures in the Blind School, The Gunung Sari and Bratang Tangkis Village, The Grand City Mall and The Train. The videography was the focused of Audio Visual 1 course, therefore the script was prepared by the Team Leader and Lecturer. On the other hand, creativity and flexibility were given to the students for production and editing.
Ilustrasi sederhana mengenai budaya bertoilet diproduksi secara manual. Mata Kuliah Ilustrasi diajarkan untuk mempersiapkan siswa tahun ke 2 untuk membuat konsep dengan sketsa.
The simple illustration of toileting culture was produced manually. The illustration course was taught for preparing the 2nd year students for creating concept with sketches.
Proses pemetaan Google juga dilakukan bersamaan dengan wawancara, foto, pengambilan video. Tim ini dilengkapi dengan smart phone untuk melakukan langkah ini. Untuk membuat pemetaan google efisien, konsultasi dilakukan kepada nara sumber Teknologi Informatika dari C20 Library dan Dosen Teknologi Informatika dari Universitas Widya Mandira.
The Google mapping process was also conducted simultaneously with the interview, photo, video taking. The team was equipped with the smart phone to conduct this step. To make the google mapping efficient, the consultation was conducted to Informatics Technology Expert from C20 Library and Informatics Technology Lecturer from Widya Mandira University.
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Mahasiswa menyiapkan laporan eksplorasi. Ini yang kemudian diterjemahkan ke dalam desain dan cerita. Laporan tersebut kemudian diterjemahkan dan dipublikasikan di website UNDK Petra.
Students of Inclusive Design and Visual Communication Design 3 prepared exploration reports. These were later translated into the design and stories. The reports were then translated and published in the UNDK Petra website.
Proses pelaporan juga mencakup proses desain mahasiswa dan lokakarya desain toilet partisipatif, bekerjasama dengan C20 Library dan Ayorek!. Desain ini dilakukan dalam kelompok kecil dengan mempertimbangkan tujuh prinsip desain inklusif. Proses desain dipandu oleh dosen. Terakhir, lokakarya desain toilet partisipatif dilakukan dengan melibatkan 2 narasumber yang dipilih, yang mana adalah Bapak Tutus Setiawan SPd​​ . (tuna netra) dan Bapak Ahmad Fauzi M.Hum. (penderita cerebral palsy) Para narasumber menjelaskan kebutuhan mereka akan desain toilet.
The reporting process was also incorporated the students’ design process and participative toilet design workshop, in collaboration with C20 Library and Ayorek!. The design was conducted in the small group with considering the seven principles of inclusive design. The design process was guided by the lecturer. Lastly, a participative toilet design workshop was conducted involving 2 selected resource persons, which were the blind person Mr Tutus Setiawan SPd. and cerebral palsy person Mr Ahmad Fauzi M.Hum. The resource persons described their needs for toilet designs.
Presentasi internal dilakukan sebagai ujian tengah semester oleh mahasiswa dan dosen Desain Inklusi, Desain Komunikasi Visual 3, maupun Audio Visual 1. Proses ini dilakukan di kelas. Sharing tersebut ditemukan penuh wawasan.
Internal presentation was conducted as the mid-term test by the Inclusive Design, Visual Communication Design 3 as well as Audio Visual 1 students and lecturers. The process was conducted in the class. The sharing was found insightful.
Sebuah Drama dinamai The Potty Training (Pelatihan Menggunakan Toilet) dibuat dan dimainkan oleh tim Sastra Inggris, dalam Mata Kuliah Produksi Drama. Drama ini juga didukung oleh Tim Desain Inklusi dan Audio Visual untuk dokumentasi dan persiapan pengaturan (setting) panggung. Ini benar-benar menunjukkan kolaborasi besar di antara dosen dan mahasiswa.
A Drama called The Potty Training was created and played by the English Literature team, in the Play Production Course. The drama was also supported by the Audio Visual and Inclusive Design Team for documentation and stage setting preparation. This was actually showed great collaboration among lecturers and students.
Silabus dievaluasi dalam rangka menciptakan perbaikan terhadap mata kuliah serta Program Petra UNDK. Evaluasi dilakukan secara internal maupun dalam Evaluasi Petra UNDK. The Silabus kemudian akan disajikan dalam sosialisasi Program Petra UNDK di website serta dalam Lokakarya (Workshop) UNDK pada tahun 2014.
The syllabi were evaluated in order to create improvement to the subjects as well as UNDK Petra Program. The evaluation was conducted internally as well as in the UNDK Petra Evaluation. The Syllabi later would be presented in the UNDK Petra Program socialisation in website as well as in the UNDK Workshop in 2014.
Pelaporan Final disiapkan oleh UNDK Petra didukung oleh penerjemah dari Ayorek! Network (Jaringan Ayorek!). Laporan ini disusun bilingual agar dapat untuk berbagi program di Indonesia serta untuk memenuhi tanggung jawab ke Lembaga Amerika (United Boards), UNDK dan Unika Soegijapranata
Final Reporting was prepared by UNDK Petra supported by translators from Ayorek! Network. The report was prepared bilingually in order to be able to share the program in Indonesia as well as to fulfil the responsibility to United Boards, UNDK and Unika Soegijapranata.
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Hasil program ini diproses menjadi Bahan Sosialisasi MCK Sehat dan Fungsional ke beberapa Kampung di Strenkali Surabaya yang didanai oleh LPPM UK Petra pada Semester Genap 2013-2014 yang melibatkan beberapa anggota tim mini proyek ini.
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The result of the program was processed for Dissemination of Healthy and Functional Toilet to several Riverside Village in Surabaya funded by Research and Community Outreach in Petra Christian University in Event Semester of 2013-2014 involving several team of the mini project..
PREFACE AND ACKNOWLEDGEMENT (KATA PENGANTAR DAN UCAPAN TERIMAKASIH) Kami bersyukur kepada Tuhan Yesus Kristus karena berhasil menyelesaikan program ini. .
We are thankful to Lord Jesus Christ for completing this program.
Universitas Kristen Petra adalah sebuah lembaga pendidikan di Surabaya, dengan motto kami adalah Caring and Global University. (Universitas yang Peduli dan berskala Global). Dengan pendekatan multidisiplin, kami berharap bahwa Program UNDK bisa diterapkan di beberapa program studi.
Petra Christian University is an educational institution in Surabaya, formed in 1961 with the support of 6 Local Churches. And our motto is a Caring and Global University. With the multidisciplinary approach, we hope that UNDK Program could be applied in several program studies.
Untuk kegiatan ini diusulkan proposal adalah Pemotretan Budaya Penggunaan Toilet dari Warga Surabaya: “Persepsi Warga Dan Keragaman Desain Toilet”
The Title of proposal is Portraying The Toileting Culture of Surabaya People: “People Perception and Toilet Design Diversity”.
Peserta proyek Mini akan terdiri dari 325 siswa dengan kolaborasi dari 6 dosen dari 5 Subyek dari 3 Departemen seperti: Arsitektur, Desain Komunikasi Visual dan Sastra Inggris. Pendekatan ini adalah untuk merekam perilaku bertoilet sesuai kearifan lokal (budaya) dan desain toilet di Surabaya yang unik.
Participants of the mini project would comprise of 325 students with collaboration of 6 lecturers from 5 Subjects from 3 Departments such as: Architecture, Visual Communication Design and English Literature. The approach was to record the local knowledge toileting behaviour (culture) and toilets design in Surabaya which are unique.
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Kami ingin mengucapkan terimakasih kepada: • Avron Boretz PhD. (Perwakilan United Boards, Hongkong) • Prof.Ir. Rolly Intan, M.A.Sc.,Dr.Eng (Rektor UKP) • Prof. Budi Widianarko (Rektor Unika Soegijapranata 20092013) • Ir. Hanny Hosiana Tumbelaka, M.Sc., Ph.D (Wakil Rector 1 UKP tahun 2009 - 2013) • Prof. Ir. Djwantoro Hardjito, M.Eng., Ph.D. (Wakil Rector 1 UKP tahun 2013 - 2017) • Liauw Toong Tjiek, S.T., M.S. [Aditya Nugraha] (Ketua Perpustakaan Petra dan Board of UNDK) • Dr. Bernadeta Soedarini (Unika Soegijapranata, Director of UNDK Indonesia) • Tim UNDK Indonesia • Tim AUDRN • Prof. Ir. Lilianny Sigit Arifin, M.Sc., Ph.D.(Ketua LPPM 2009 – 2013) • Ir. Handoko Sugiharto, M.T. (Dekan Fakultas Teknik Sipil dan Perencanaan) | 18 |
We would like to thanks: • Avron Boretz PhD. (Representative of United Boards, Hongkong • Prof.Ir. Rolly Intan, M.A.Sc.,Dr.Eng (Rector of PCU) • Prof. Budi Widianarko (Rector of Soegijapranata Catholic University 20092013) • Ir. Hanny Hosiana Tumbelaka, M.Sc., Ph.D (1st Vice Rector of PCU 2009-2013) • Prof. Ir. Djwantoro Hardjito, M.Eng., Ph.D. (1st Vice Rector of PCU 2013 - 2017) • Liauw Toong Tjiek, S.T., M.S. [Aditya Nugraha] (The Head of Petra Library and Board of UNDK) • Dr. Bernadeta Soedarini (Soegijapranata Catholic University, Director of UNDK Indonesia) • UNDK Indonesia Team • AUDRN Team • Prof. Ir. Lilianny Sigit Arifin, M.Sc., Ph.D.(The Head of Research and Community Outreach 2009 – 2013) • Ir. Handoko Sugiharto, M.T. (Dean of Civil Engineering and Architecture Faculty)
• Andrian Dektisa, S.Sn., M.Si. (Dekan Fakultas Seni dan Desain) • Dr. Drs. Ribut Basuki, M.A (Dekan of Fakultas Sastra) • Ani Wijayanti Suhartono, S.Sn. (Ketua Program Studi DKV 2009-2013) • Agus Dwi Hariyanto, S.T., M.Sc. (Ketua Program Studi Arsitektur 20092013) • Dwi Setiawan, S.S., M.AELT. (Ketua Program Studi Sastra Inggris 2009-2013) • Ir.Irwan Tjandra Tanuadji (Ketua Unit Perencanaan Perawatan Kampus). • Semua pihak yang berpartisipasi yang tidak dapat disebutkan satu per satu.
• Andrian Dektisa, S.Sn., M.Si. (Dean of Art and Design Faculty) • Dr. Drs. Ribut Basuki, M.A (Dean of Literature Faculty) • Ani Wijayanti Suhartono, S.Sn. (The Head of Visual Communication Design Program 2009-2013) • Agus Dwi Hariyanto, S.T., M.Sc. (The Head of Architecture Program 2009-2013) • Dwi Setiawan, S.S., M.AELT. (The Head of English Literature Program 20092013) • Ir.Irwan Tjandra Tanuadji (The Head of Facility Maintenance Planning Unit). • All participating parties that could not be mentioned one by one.
Kami berharap agar dapat melanjutkan kerjasama ini untuk mengembangkan program University Network Digital (Local) Knowledge di UK Petra.
We hope that we can continue this collaboration to develop the University Network Digital (Local) Knowledge in PCU.
Surabaya, 20 Desember 2013 Gunawan Tanuwidjaja ST. MSc. Pimpinan Proyek UNDK di Universitas Kristen Petra.
Surabaya, 20th December 2013 Gunawan Tanuwidjaja ST. MSc. Project Leader of UNDK in Petra Christian University. | 19 |
TABLE OF CONTENTS (DAFTAR ISI)
| 20 |
PORTRAYING THE TOILETING CULTURE OF SURABAYA PEOPLE
1
(PEMOTRETAN BUDAYA PENGGUNAAN TOILET DARI WARGA SURABAYA
1
EXECUTIVE SUMMARY (RINGKASAN EKSEKUTIF)
4
PREFACE AND ACKNOWLEDGEMENT (KATA PENGANTAR DAN UCAPAN TERIMAKASIH)
8
TABLE OF CONTENTS (DAFTAR ISI)
10
LIST OF FIGURES (DAFTAR GAMBAR)
12
LIST OF TABLES (DAFTAR TABEL)
18
CHAPTER 1.INTRODUCTION(BAB 1. KATA PENGANTAR)
19
1.1. BACKGROUND (1.1. LATAR BELAKANG)
19
1.2. PROBLEM STATEMENT (1.2.RUMUSAN MASALAH)
22
1.3. PROJECT GOALS AND OUTPUT (1.3. TUJUAN DAN MANFAAT PROYEK)
23
1.4. PROJECT CONCEPT (1.4. KONSEP PROYEK)
24
CHAPTER 2.LITERATURE STUDY (BAB 2. STUDI LITERATUR)
25
CHAPTER 3.PROJECT METHODS (BAB 3. METODE PROYEK)
41
3.1. SIMPLE LITERATURE REVIEW (3.1. TINJAUAN PUSTAKA SEDERHANA)
42
3.2. SYLLABI PREPARATION (3.2. PERSIAPAN SILABUS)
43
3.3. COMMUNITY/ LOCATION MAPPING AND PERMIT APPLICATION (3.3. PEMETAAN KOMUNITAS/ LOKASI DAN PENGURUSAN PERIJINAN)
44
3.4. INTERVIEW AND PHOTO DOCUMENTATION (3.4. WAWANCARA DAN DOKUMENTASI FOTO)
45
3.5. VIDEO SHOOTING AND EDITING (3.5. SHOOTING DAN EDITING VIDEO)
49
3.6. PRODUCTION OF ILLUSTRATION (3.6. PRODUKSI ILUSTRASI)
51
3.7. GOOGLEMAPPING (3.7. PEMETAAN DENGAN GOOGLE)
52
3.8. STUDENTS REPORTING AND DESIGNING (3.8. PELAPORAN DAN DESAIN MAHASISWA)
53
3.9. INTERNAL TEAM PRESENTATION (3.9. PRESENTASI TIM INTERNAL)
56
3.10. PRODUCTION OF TOILETING CULTURE DRAMA (3.10. PRODUKSI DRAMA BUDAYA TOILETING)
59
3.11. SYLLABI EVALUATION (3.11. EVALUASI SILABUS)
64
3.12. FINAL REPORTING (3.12. PELAPORAN FINAL)
66
3.13. BUDGET REPORT (3.13. PELAPORAN KEUANGAN)
67
CHAPTER 4.RESULTS AND DISCUSSION (BAB 4. HASIL DAN PEMBAHASAN)
68
4.1. SYLLABUSOF INCLUSIVE DESIGN (4.1. SILABUS DESAIN INKLUSI)
68
4.2. SYLLABUS OF VISUAL COMMUNICATION DESIGN 3 (4.2. SILABUS DESAIN KOMUNIKASI VISUAL 3)
70
4.3. SYLLABUSOF AUDIO VISUAL 1 (4.3. SILABUS AUDIO VISUAL 1)
71
4.4. SYLLABUS OF ILLUSTRATION (4.4. SILABUS ILUSTRASI)
73
4.5. SYLLABUS OF PLAY PRODUCTION (4.5. SILABUSPLAY PRODUCTION)
74
4.6. TOILETING CULTURE OF SURABAYA STORY AND PHOTOS (4.6. CERITA DAN FOTO BUDAYA TOILETING DI SURABAYA)
75
4.7. TOILETING CULTURE OF SURABAYA VIDEO (4.7. VIDEO BUDAYA TOILETING DI SURABAYA)
98
4.8. TOILETING CULTURE OF SURABAYA ILLUSTRATION (4.8. ILLUSTRASI BUDAYA TOILETING DI SURABAYA)
99
4.9. TOILETING CULTURE OF SURABAYA DRAMA (4.9. DRAMA BUDAYA TOILETING DI SURABAYA)
102
4.10. TOILET DESIGN BASED ON TOILETING CULTURE OF SURABAYA (4.10. DESAIN TOILET BERDASARKAN BUDAYA TOILETING DI SURABAYA)
105
4.11. GOOGLE MAP OF TOILETING CULTURE OF SURABAYA (4.11. PETA GOOGLE UNTUK BUDAYA TOILETING DI SURABAYA)
116
4.12. TOILETING CULTURE OF SURABAYA EXHIBITION(4.12. PAMERAN BUDAYA TOILETING DI SURABAYA)
118
CHAPTER 5.CONCLUSION (BAB 5. KESIMPULAN)
119
REFERENCES (DAFTAR PUSTAKA)
121
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APPENDICES (LAMPIRAN) APPENDIX 1. BUDGETING REPORT (APPENDIX 1.LAPORAN KEUANGAN) APPENDIX 2. TOILETING CULTURE ARTICLE (APPENDIX 2.ARTIKEL UNTUK BUDAYA TOILETING) APPENDIX 3. TOILETING CULTURE ILLUSTRATION (APPENDIX 3. ILLUSTRASI BUDAYA TOILETING) APPENDIX 4. TOILETING CULTURE DRAMA SCRIPT (APPENDIX 4. SKRIP DRAMA UNTUK BUDAYA TOILETING) APPENDIX 5. TOILET DESIGN BASED ON TOILETING CULTURE (APPENDIX 5. DESAIN TOILET SESUAI DENGAN BUDAYA TOILETING) APPENDIX 5.1. PREPARATION OF TOILETING CULTURE STAGE (APPENDIX 5.1. PERSIAPAN PANGGUNG TOILETING CULTURE) APPENDIX 5.2. TOILET DESIGN IN YPAB SPECIAL JUNIOR HIGH SCHOOL (APPENDIX 5.2. DESAIN TOILET DI SMPLB-A YPAB) APPENDIX 5.3. TOILET DESIGN IN RIVERSIDE VILLAGE IN SURABAYA (APPENDIX 5.3. DESAIN TOILET DI KAMPUNG STREN KALI SURABAYA) APPENDIX 6. TOILETING CULTURE GOOGLE MAP (APPENDIX 6. PETA GOOGLE UNTUK BUDAYA TOILETING) APPENDIX 7. QUESTIONNAIRE FOR PORTRAYING THE TOILETING CULTURE IN SURABAYA (LAMPIRAN 7. PERTANYAAN UNTUK PEMOTRETAN BUDAYA TOILETING DI SURABAYA)
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LIST OF FIGURES (DAFTAR GAMBAR) Figure 1. Closed toilet in Portishead at terminus of bus route out from Bristol. [Gambar 1. Toilet yang ditutup di Portishead di terminus rute bus keluar dari Bristol.]‌26 Figure 2. A range of logos reflecting stereotypes and societal divisions. Male, Female and Disabled: Three Sexes? Male, Female, Disabled, Elderly, Baby: Five Sexes?(Greed, C., 2003) [Gambar 2. Berbagai logo mencerminkan stereotip dan perpecahan sosial. Laki-laki, Perempuan dan penyandang cacat: Tiga Jenis Kelamin? Laki-laki, Perempuan, penyandang cacat, Lansia, Bayi: Lima Jenis Kelamin? (Greed, C., 2003) ]...32 Figure 3. Examples of House Toilets by Sintawardani, N., Astuti, J.T., (2008) . [Gambar 3. Contoh Toilet Rumah oleh Sintawardani, N., Astuti, J.T., (2008) ]...38 Figure 4. Examples of Public Toilets in House by Sintawardani, N., Astuti, J.T., (2008) . [Gambar 4. Contoh Toilet Umum di dalam Rumah oleh Sintawardani, N., Astuti, J.T., (2008).]...38 Figure 5. The Discussion of Syllabi [Gambar 5. Diskusi Silabus ]...43 Figure 6. The Discussion of Location or Community Mapping [Gambar 6. Diskusi tentang Pemetaan Lokasi atau Komunitas ]...44 Figure 7. The interview and photo documentation of Toileting Culture [Gambar 7. Wawancara dan dokumentasi foto untuk Budaya Toileting ]...46 Figure 8. The interview and photo documentation of Toileting Culture [Gambar 8. Wawancara dan dokumentasi foto untuk Budaya Toileting]...46 Figure 9. The assistance with tutor interview and photo documentation of Toileting Culture [Gambar 9. Asistensi dengan tutor hasil wawancara dan dokumentasi foto untuk Budaya Toileting]...46 | 23 |
Figure 10. The assistance with tutor interview and photo documentation of Toileting Culture [Gambar 10. Asistensi dengan tutor hasil wawancara dan dokumentasi foto untuk Budaya Toileting]...47 Figure 11. The assistance with tutor interview and photo documentation of Toileting Culture [Gambar 11. Asistensi dengan tutor hasil wawancara dan dokumentasi foto untuk Budaya Toileting]...47 Figure 12. The photo documentation of Toileting Culture [Gambar 12. Dokumentasi foto untuk Budaya Toileting ]...47 Figure 13. The photo documentation of Toileting Culture [Gambar 13. Dokumentasi foto untuk Budaya Toileting ]...48 Figure 14. The video shooting of Toileting Culture [Gambar 14. Video shooting Budaya Toileting ]...49 Figure 15. The video shooting of Toileting Culture [Gambar 15. Video shooting Budaya Toileting ]...49 Figure 16. The video shooting of Toileting Culture [Gambar 16. Video shooting Budaya Toileting ]...50 Figure 17.Video editing of Toileting Culture [Gambar 17. Video editing Budaya Toileting ]...50 Figure 18. Video editing of Toileting Culture [Gambar 18. Video editing Budaya Toileting ]...50 Figure 19. The illustration preparation of Toileting Culture [Gambar 19. Persiapan ilustrasi untuk Budaya Toileting ]...51 Figure 20. The illustration preparation of Toileting Culture [Gambar 20. Persiapan ilustrasi untuk Budaya Toileting ]...51 Figure 21. The design process of local - knowledge - based toilet [Gambar 21. Proses desain toilet berbasis - pengetahuan – lokal]...53 Figure 22. The design process of local - knowledge - based toilet [Gambar 22. Proses desain toilet berbasis - pengetahuan – lokal]...54 | 24 |
Figure 23. The design process of local - knowledge - based toilet [Gambar 23. Proses desain toilet berbasis - pengetahuan – lokal]... 54 Figure 24. The resource person in design process of local - knowledge based toilet [Gambar 24. Nara sumber dalam proses desain toilet berbasis - pengetahuan – lokal]... 54 Figure 25. The design process of local - knowledge - based toilet [Gambar 25. Proses desain toilet berbasis - pengetahuan – lokal]...55 Figure 26. The internal presentation of Toileting Culture [Gambar 26. Presentasi internal BudayaToileting]...56 Figure 27. The internal presentation of Toileting Culture [Gambar 27.Presentasi internal BudayaToileting]...56 Figure 28. The internal presentation of Toileting Culture [Gambar 28.Presentasi internal Budaya Toileting]...57 Figure 29. The internal presentation of Toileting Culture [Gambar 29. Presentasi internal Budaya Toileting]...57 Figure 30. The internal presentation of Toileting Culture [Gambar 30.Presentasi internal Budaya Toileting]...57 Figure 31. The internal presentation of Toileting Culture [Gambar 31. Presentasi internal Budaya Toileting]...58 Figure 32. The stage preparation of Toileting Culture Drama “Potty Training” [Gambar 32. Persiapan panggung Drama Budaya Bertoilet “The Potty Training” (“Pelatihan Menggunakan Toilet”) ]...59 Figure 33. The stage preparation of Toileting Culture Drama “Potty Training” [Gambar 33. Persiapan panggung Drama Budaya Bertoilet “The Potty Training” (“Pelatihan Menggunakan Toilet”) ]...59 Figure 34. The stage preparation of Toileting Culture Drama “Potty Training” [Gambar 34.Persiapan panggung Drama Budaya Bertoilet “The Potty | 25 |
Training” (“Pelatihan Menggunakan Toilet”) ]...60 Figure 35. The stage of Toileting Culture Drama “Potty Training” [Gambar 35. Tata panggung Drama Budaya Bertoilet “The Potty Training” (“Pelatihan Menggunakan Toilet”)]...61 Figure 36. The stage of Toileting Culture Drama “Potty Training” [Gambar 36. Tata panggung Drama Budaya Bertoilet “The Potty Training” (“Pelatihan Menggunakan Toilet”)]...60 Figure 37. The stage of Toileting Culture Drama “Potty Training” [Gambar 37. Tata panggung Drama Budaya Bertoilet “The Potty Training” (“Pelatihan Menggunakan Toilet”)]...61 Figure 38. The Drama Play of Toileting Culture Drama “Potty Training” [Gambar 38. Drama Budaya Bertoilet “The Potty Training” (“Pelatihan Menggunakan Toilet”)]...61 Figure 39. The Drama Play of Toileting Culture Drama “Potty Training” [Gambar 39.Drama Budaya Bertoilet “The Potty Training” (“Pelatihan Menggunakan Toilet”)]...61 Figure 40. The Drama Play of Toileting Culture Drama “Potty Training” Gambar 40. Drama Budaya Bertoilet “The Potty Training” (“Pelatihan Menggunakan Toilet”)...62 Figure 41. The Drama Play of Toileting Culture Drama “Potty Training” [Gambar 41. Drama Budaya Bertoilet “The Potty Training” (“Pelatihan Menggunakan Toilet”)]...62 Figure 42. The team involved in Production of Toileting Culture Drama “Potty Training” [Gambar 42. Tim yang terlibat dalam Drama Budaya Bertoilet “The Potty Training” (“Pelatihan Menggunakan Toilet”)]...62 Figure 43. The team involved in Production of Toileting Culture Drama “Potty Training” [Gambar 43. Tim yang terlibat dalam Drama Budaya Bertoilet “The Potty Training” (“Pelatihan Menggunakan Toilet”)]...63 Figure 44. The team coordination and syllabi evaluation meeting [Gambar 44. Rapat tim koordinasi program dan evaluasi silabus]...64
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Figure 45. The team coordination and syllabi evaluation meeting [Gambar 45. Rapat tim koordinasi program dan evaluasi silabus]..64 Figure 46. The team coordination and syllabi evaluation meeting [Gambar 46. Rapat tim koordinasi program dan evaluasi silabus]...65 Figure 47. The team coordination and syllabi evaluation meeting [Gambar 47. Rapat tim koordinasi program dan evaluasi silabus]...65 Figure 48. The team coordination and syllabi evaluation meeting [Gambar 48. Rapat tim koordinasi program dan evaluasi silabus]...65 Figure 49. Restroom of RT 7, Kampung Gunungsari [Gambar 49. Ponten RT 7, Kampung Gunungsari]...77 Figure 50. Toilet in Mr Haryono Karno’s house [Gambar 50. WC di Rumah Pak Haryono Karno]...79 Figure 51. Toilet in the first floor of Mrs Ni Nyoman Sariani’s house yang berada di lantai 1 [Gambar 51. WC di Rumah Bu Ni Nyoman Sariani yang berada di lantai 1 dan awalnya dibangun ]...79 Figure 52. Toilet in the second floor of Mrs Ni Nyoman Sariani’s house [Gambar 52. WC di Rumah Bu Ni Nyoman Sariani di lantai 2 dan merupakan ]...79 Figure 53. New toilet in yang baru di SMPLB-A YPAB [Gambar 53. Kondisi WC dalam MCK yang baru di SMPLB-A YPAB]...83 Figure 54. New washing room in SMPLB-A YPAB [Gambar 54. Kondisi tempat cuci dalam MCK yang baru di SMPLB-A YPAB]...83 Figure 55. New bathroom in SMPLB-A YPAB [Gambar 55. Kondisi tempat mandi dalam MCK ]...83 Figure 56. Toilet in Grand City Mall [Gambar 56. Fasilitas Toilet di Mall Grand City]...86 Figure 57. Toilet in Grand City Mall [Gambar 57. Fasilitas Toilet di Mall Grand City ]...87
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Figure 58. Toilet for Disabled People in Grand City Mall [Gambar 58. Fasilitas Toilet Difabel di Mall Grand City ]...87 Figure 59. Sliding Door of the Toilet in Grand City Mall [Gambar 59. Pintu Geser pada Fasilitas Toilet di Mall Grand City]...87 Figure 60. Business Toilet [Gambar 60. Toilet Bisnis]...92 Figure 61. Executive Toilet [Gambar 61. Toilet Ekskutif]...92 Figure 62. Scribbles on on of train toilet’s wall [Gambar 62. Coretan di salah satu tembok toilet kereta]...93 Figure 63. Unflushed pee... [Gambar 63. Pipis yang belum disiram...]...94 Figure 64. Toilet use restriction sign when the train stopping [Gambar 64. Tanda larangan penggunaan toilet saat kereta berhenti]...95 Figure 65. The Railway [Gambar 65. Rel Kereta Api]...96 Figure 66. The Train’s Toilet [Gambar 66. Toilet Kereta Api]...97 Figure 67. Example of Toileting Culture [Gambar 67. Contoh Ilustrasi Budaya Bertoilet]...99 Figure 68. Example of Toileting Culture Illustration [Gambar 68. Contoh Ilustrasi Budaya Bertoilet]...100 Figure 69. Example of Toileting Culture [Gambar 69. Contoh Ilustrasi Budaya Bertoilet]...100 Figure 70. Example of Toileting Culture Illustration [Gambar 70. Contoh Ilustrasi Budaya Bertoilet]...101 Figure 71. Toilet Design in Special Junior High School - A YPAB [Gambar 71. Desain Toilet di SMPLB-A YPAB]...105
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Figure 72. Toilet Design in Special Junior High School - A YPAB [Gambar 72. Desain Toilet di SMPLB-A YPAB]...106 Figure 73. Toilet Design in Special Junior High School - A YPAB [Gambar 73. Desain Toilet di SMPLB-A YPAB]...106 Figure 74. Toilet Design in Special Junior High School - A YPAB [Gambar 74. Desain Toilet di SMPLB-A YPAB]...106 Figure 75. Toilet Design which flexible for sitting and squatting in Special Junior High School - A YPAB [Gambar 75. Desain Toilet yang fleksibel untuk duduk dan jongkok di SMPLB-A YPAB]...107 Figure 76. Toilet Design with wash-bowl and locker in Special Junior High School - A YPAB [Gambar 76. Desain Toilet dilengkapiwastafel dan loker di SMPLB-A YPAB]...107 Figure 77. Railing Toilet Design in Special Junior High School - A YPAB [Gambar 77. Railing di Desain Toilet di SMPLB-A YPAB]...107 Figure 78. The cuved-edges of water container and red lines to assist low vision blind colleagues to orient in Toilet Design in Special Junior High School - A YPAB [Gambar 78. Ujung bak yang lengkungdan garis berwarna merah untuk membantu rekan tuna netra low vision untuk berorientasi di Desain Toilet di SMPLB-A YPAB]...108 Figure 79. The bathing area with non-slippery floor material in Toilet Design in Special Junior High School - A YPAB [Gambar 79. Tempat mandi dengan material lantai antislip di Desain Toilet di SMPLB-A YPAB]...108 Figure 80. The bathing choice provided (with bailer or shower) in Toilet Design in Special Junior High School - A YPAB [Gambar 80. Pilihan mandi yang disediakan (dengan gayung atau shower) pada Desain Toilet di SMPLB-A YPAB]...109 Figure 81. Personal Toilet Design in Riverside Villages of Surabaya [Gambar 81. Desain Toilet Pribadi di Kampung Strenkali Surabaya]...110 Figure 82. Personal Toilet Design in Riverside Villages of Surabaya | 29 |
[Gambar 82. Desain Toilet Pribadidi Kampung Strenkali Surabaya]...110 Figure 83. Squatting toilet (that could be converted for sitting) in Personal Toilet Design in Riverside Villages of Surabaya [Gambar 83. Toilet Jongkok (yang dapat diubah jadi duduk) di Desain Toilet Pribadidi Kampung Strenkali Surabaya]...110 Figure 84. Sitting toilet (transformed from squatting toilet) in Personal Toilet Design in Riverside Villages of Surabaya [Gambar 84. Toilet duduk (yang ditransformasikan dari toilet jongkok) di Desain Toilet Pribadi di Kampung Strenkali Surabaya ]...111 Figure 85. Public Toilet Design (Integrated Bathing - Washing - Toilet) in Riverside Villages of Surabaya [Gambar 85. Desain Toilet Umum (MCK Umum) di Kampung Strenkali Surabaya]...112 Figure 86. Public Toilet Design (Integrated Bathing - Washing - Toilet) in Riverside Villages of Surabaya that facilitated the wheelchair users [Gambar 86. Desain Toilet Umum (MCK Umum) di Kampung Strenkali Surabaya yang memfasilitasi pengguna kursi roda]...112 Figure 87. Squatting toilet (that could be converted for sitting) in Public Toilet Design (Integrated Bathing - Washing - Toilet) in Riverside Villages of Surabaya [Gambar 87. Toilet Jongkok (yang dapat diubah jadi duduk) di Desain Toilet Umum (MCK Umum) di Kampung Strenkali Surabaya]...113 Figure 88. Sitting toilet platformin Public Toilet Design (Integrated Bathing - Washing - Toilet) in Riverside Villages of Surabaya [Gambar 88. Platform toilet duduk di Desain Toilet Umum (MCK Umum) di Kampung Strenkali Surabaya]...113 Figure 89. Usage example of sitting toilet (transformed from squatting toilet)Public Toilet Design (Integrated Bathing - Washing - Toilet) in Riverside Villages of Surabaya [Gambar 89. Contoh penggunaan toilet duduk (yang ditransformasikan dari toilet jongkok) di Desain Toilet Umum (MCK Umum) di Kampung Strenkali Surabaya]...114 Figure 90. Washing and ablution area in Public Toilet Design (Integrated Bathing - Washing - Toilet) in Riverside Villages of Surabaya | 30 |
[Gambar 90. Tempat cuci dan wudhu di Desain Toilet Umum (MCK Umum) di Kampung Strenkali Surabaya]...114 Figure 91. Railing for the elderly user in Public Toilet Design (Integrated Bathing - Washing - Toilet) in Riverside Villages of Surabaya [Gambar 91. Railing untuk membantu orang tua pengguna Desain Toilet Umum (MCK Umum) di Kampung Strenkali Surabaya]...114 Figure 92. Signage for lowering down the platform in Public Toilet Design (Integrated Bathing - Washing - Toilet) in Riverside Villages of Surabaya [Gambar 92. Tanda untuk menurunkan platform di Desain Toilet Umum (MCK Umum) di Kampung Strenkali Surabaya]...115 Figure 93. Wash-bowls in Public Toilet Design (Integrated Bathing Washing - Toilet) in Riverside Villages of Surabaya. [Gambar 93. Wastafel di Desain Toilet Umum (MCK Umum) di Kampung Strenkali Surabaya.]...115 Figure 94. Google Map of Toileting Culture of Surabaya [Gambar 94. Peta Google untuk Budaya Toileting di Surabaya]...116
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LIST OF TABLES (DAFTAR TABEL) None [Tidak ada tabel]
| 32 |
CHAPTER 1.INTRODUCTION (BAB 1. KATA PENGANTAR) 1.1. BACKGROUND (1.1. LATAR BELAKANG) UNDK (University Network of Digital [Local] Knowledge) adalah jaringan perguruan tinggi di Indonesia yang bertujuan untuk menyebarkan prioritas (memainstreaming) pengetahuan lokal dari komunitas / masyarakat (khususnya perguruan tinggi) dan melengkapi mereka dengan alat digital & sumber daya untuk melakukannya secara mandiri. Kegiatan ini akan memperkaya silabus pengajaran dosen di Perguruan Tinggi (http://undk. asia/).1
UNDK (University Network of Digital [Local] Knowledge) is a network of universities in Indonesia aiming to mainstream priority (mainstreaming) the local knowledge from community / society (especially college) and equip them with digital tools & resources to do it independently. This activity will enrich the syllabus of the lecturer teaching in Universities (http://undk. asia/).2
Pemotretan Budaya Penggunaan Toilet dari Warga Surabaya menarik untuk didiskusikan mengingat Pemerintah Provinsi Jawa Timur mencanangkan kampanye melawan buang air besar sembarangan (menggunakan toilet). Kepala Divisi Pemukiman Badan Perencanaan Pembangunan Provinsi (Bapeprov) Jawa Timur, Suwarto mengatakan Selasa ini (18/5). Program ini sangat penting sejak Indonesia masih menempati urutan 41 dari 102 negara berkembang dengan rendahnya kesadaran untuk buang hajat sehat. (http://www.tempo.co/read/ news/2010/05/18/180248539/ Jawa-Timur-Targetkan-BebasBuang-Hajat-Sembarangandi-2014)3.
Portraying Toileting Culture in Surabaya was interested to discuss considering the East Java Province Government proclaimed the campaign against careless defecation (toileting). Human Settlements Division Head of Provincial Development Planning Agency (Bapeprov) East Java Suwarto said this Tuesday (18/5). The program was so important since Indonesia still ranks 41 out of 102 developing countries with a low awareness for healthy toileting. The data Indonesia showed 70 million people who do not have a toilet infrastructure and the awareness for healthy toileting are very low. (http://www.tempo.co/read/ news/2010/05/18/180248539/ Jawa-Timur-Targetkan-BebasBuang-Hajat-Sembarangandi-2014)4. | 33 |
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Toilet adalah perlengkapan sanitasi permanen yang digunakan terutama untuk pembuangan kotoran manusia dan urin. Ada beberapa jenis toilet sesuai dengan penggunaan mereka : Toilet Flush, Kimia, Toilet Kering, termasuk lubang toilet dan pengomposan toilet, pispot rumah tangga, kloset ember (http://en.wikipedia.org/ wiki/Toilet)5.
A toilet is a sanitation fixture used primarily for the disposal of human excrement and urine. There are several types of toilets according to their usages: Flush toilets, Chemical, Dry toilets, including pit toilets and composting toilet, household chamber pots, pail closets. (http://en.wikipedia.org/ wiki/Toilet)6.
Organisasi Toilet Dunia akan diminta untuk bekerja sama dengan tim Petra untuk mempromosikan meningkatkan kondisi sanitasi bagi manusia di seluruh dunia melalui advokasi yang kuat, teknologi inventif, pendidikan dan peluang pasar bangunan lokal. Organisasi Toilet Dunia didirikan pada tahun 2001 sebagai sebuah platform internasional untuk asosiasi toilet, pemerintah, institusi akademik, yayasan, badan-badan PBB dan para pemangku perusahaan untuk bertukar pengetahuan dan pengaruh media dan dukungan perusahaan dalam upaya untuk mempengaruhi pemerintah untuk mempromosikan sanitasi bersih dan kebijakan kesehatan masyarakat. Oleh karena itu, temuan penelitian akan disebarluaskan di Hari Toilet Dunia 2014.
World Toilet Organization would be asked for collaboration with Petra team to promote improving sanitation conditions for people globally through powerful advocacy, inventive technology, education and building marketplace opportunities locally. The World Toilet Organization was founded in 2001 as an international platform for toilet associations, government, academic institutions, foundations, UN agencies and corporate stakeholders to exchange knowledge and leverage media and corporate support in an effort to influence governments to promote clean sanitation and public health policies. Therefore, the research findings would be disseminated in the World Toilet Day in 2014.
Di sisi lain, kebiasaan toilet juga bervariasi dari jongkok dalam ber-toilet, duduk dalam ber-toilet, ber-toilet kering, dan ber-toilet basah. Kebiasaan bisa bertambah luas lebih dari empat macam berkaitan dengan konteks dan pengetahuan lokal. Oleh karena itu kebiasaan toilet penting untuk didokumentasikan.
On the other hand, the toileting habit also varied from squatting toileting, sitting toileting, dry toileting, and wet toileting. The habits could expand more than these four relating to the local context and knowledge. Therefore the toileting habits were important to be documented.
‘Toilet’ adalah topik yang menghubungkan ke berbagai isu, termasuk (tanpa urutan tertentu) kejahatan dan vandalisme, seksualitas (dari semua jenis), lingkungan, konservasi air dan keberlanjutan global, kesehatan, kebersihan, dan obat-obatan; isu-isu perempuan, anak, menyusui dan pembuangan produk pelindung kewanitaan, transportasi umum dan perjalanan pribadi, rekreasi, pariwisata dan olahraga; penahanan, disabilitas dan penuaan, arsitektur, keteknikan dan desain, pembuangan limbah, drainase dan perpipaan, agama, budaya dan tabu. Bahkan, ‘semua kehidupan manusia adalah di sana tempatnya, dan itu adalah tugas besar untuk mengurai berbagai untaian karena semua masalah yang saling berhubungan dan tumpang tindih (Greed, C., 2003) 7.
’Toilets’ is a topic linking to a range of issues, including (in no particular order) crime and vandalism; sexuality (of all types); the environment, water conservation and global sustainability; health, hygiene and medicine; women’s issues, childcare,
breastfeeding
and sanpro disposal; public transport and private travel; leisure,
tourism
continence,
and
disability
sport; and
ageing; architecture, engineering and design; sewerage, drainage and plumbing; religion, culture and taboo. In fact, ‘all human life is there’, and it was a major task to disentangle the various strands as all the issues are interconnected
and
overlap
(Greed, C., 2003) 8
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Yatmo, YA, Atmodiwirjo, P., (2011) 9mencatat bahwa hidup di kepadatan tinggi kampung urban dengan ruang dan sumber daya yang terbatas melibatkan tantangan untuk memenuhi kebutuhan pelayanan dasar. Berbagai sistem spasial kolektif mewakili strategi masyarakat dalam menghadapi situasi mereka yang terbatas. Sistem toilet komunal di kampung urban ditemukan sebagai sistem spasial kolektif yang dikembangkan oleh masyarakat. Pemahaman sistem spasial dan sosial dalam sistem toilet komunal memberikan beberapa wawasan untuk pengembangan strategi spasial yang tepat bagi masyarakat kampung urban.
Yatmo, Y.A., Atmodiwirjo, P., (2011) 10 recorded that living in a high density urban kampong with limited space and resources involves challenges to meet basic service needs. Various collective spatial systems represent the community strategies in dealing with their limited situation. The communal toilet system in urban kampong was found as a collective spatial system developed by the community. The understanding of spatial and social system in the communal toilet system provides some insights for the development of appropriate spatial strategies for urban kampong communities.
Sintawardani, N., Astuti, JT, (2008)11 dalam “Hambatan budaya dalam memperkenalkan teknologi toilet kering di Indonesia” menemukan beberapa fakta penting dari Budaya Ber- toilet di Indonesia. Sungai dan sistem pembuangan kotoran biasanya ditemukan tercemar. Dan infrastruktur air yang mengenaskan penyebabnya. 400.000 m3 limbah domestik yang dibuang langsung ke sungai dan tanah tanpa pretreatment setiap harinya. Diperkirakan bahwa 70-75% pencemar air berasal dari dalam negeri. Pada tahun 2002, data dari Departemen Kesehatan menunjukkan 5.789 kasus diare dengan 94 kematian. Di sisi lain, hanya tujuh kota yang dilayani oleh sistem pembuangan kotoran terpusat, dengan melayani 973.000 penduduk (1,31% penduduk perkotaan atau 0,5% dari total penduduk di Indonesia). Keseluruhan data menuunjukkan bahwa isu tersebut sangatlah penting.
Sintawardani, N., Astuti, J.T., (2008) 12 in “Culture’s barriers on introducing dry toilet technology in Indonesia” found several important facts of Toileting Culture in Indonesia. River and sewerage system were normally found polluted. And the water infrastructures were poor causing. 400,000 m3 domestic wastes dumped directly into rivers and land without pre-treatment every day. It was estimated that 70-75% of water pollutant comes from domestic. In year 2002, data from Ministry of Health showed 5,789 case of diarrhoea with 94 deaths. Meanwhile, only seven cities were served by the centralized sewerage system, servicing 973,000 population (1,31% of urban population or 0,5% of the total population in Indonesia). All the data showed that this issue is very important.
1.2. PROBLEM STATEMENT (1.2.RUMUSAN MASALAH)
masih
Indonesia still ranks 41
menempati urutan 41 dari 102
out of 102 developing countries
Indonesia
negara
berkembang
dengan
rendahnya kesadaran untuk buang hajat sehat. Dan 70 juta orang
with
a
low
awareness
for
healthy toileting. And 70 million people who do not have a toilet infrastructure and the awareness
yang tidak memiliki infrastruktur
for healthy toileting are very low.
toilet
untuk
(http://www.tempo.co/read/
buang hajat sehat sangat rendah
news/2010/05/18/180248539/
(http://www.tempo.co/read/
Jawa-Timur-Targetkan-Bebas-
dan
kesadaran
news/2010/05/18/180248539/ Jawa-Timur-Targetkan-Bebas-
Buang-Hajat-Sembarangandi-2014) 14.
Buang-Hajat-Sembarangandi-2014)13.
Di sisi lain, pengembangan
On the other hand, the
desain toilet didorong oleh budaya
toilet design development was
toilet Barat. Dan desain dudukan keringnya toilet tidak cocok untuk jongkok—budaya bertoilet basah di Indonesia.
driven by the Western toileting culture. And its sitting - dry toilet design was unsuitable for squatting - wet toileting culture in Indonesia.
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1.3. PROJECT GOALS AND OUTPUT (1.3. TUJUAN DAN MANFAAT PROYEK) Tujuan proyek adalah: • Untuk menemukan pengguna toilet Surabaya di beberapa lokasi (dalam lingkup) • Untuk menemukan dan mendokumentasikan perilaku bertoilet orang Surabaya • Untuk menemukan jenis toilet yang tersedia di Surabaya (dalam Permukiman Perumahan dan Kampung, Toilet Umum dan Toilet Swasta) • Untuk menemukan strategi desain untuk menyediakan toilet setempat yang ramah tetapi juga sehat dan dapat diakses • Untuk menghasilkan ilustrasi untuk beragam bertoilet sehat untuk Surabaya.
•
• • • •
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Keluaran proyek adalah: Dokumentasi Budaya bertoilet dengan wawancara, sketsa, foto dokumentasi dan google maps Ilustrasi “Kampanye Bertoilet yang Sehat” Video dari Budaya Bertoilet X Banner Penampilan Teater yang melambangkan Budaya Bertoilet Model Desain Toilet Inklusif untuk Indonesia
Project Goals are: • To find the toilet users of Surabaya in several locations (in the scope) • To find and document the toileting behaviour of Surabaya people • To find types of toilets were available in Surabaya (in the Residential and Kampung Settlement, Public Toilets and Private Toilets) • To find the design strategy to provide locally friendly toilets but also healthy and accessible • To produce illustration for diverse healthy toileting for Surabaya.
•
• • • • •
Project Output are: Documentation of Toileting Culture with interview, sketches, photo documentation and google maps “Healthy Toileting Campaign” Illustration Video of Toileting Culture X Banner Theatre Performance symbolizing the Toileting Culture Design Model of Inclusive Toilet for Indonesian
1.4. PROJECT CONCEPT (1.4. KONSEP PROYEK)
Sebuah
proyek
A
mini
multidisciplinary
diperlukan
mini project was needed to
untuk menggambarkan budaya
portray the toileting culture
toilet di Surabaya. Proyek mini
in Surabaya. The mini-project
yang dilakukan beranggotakan
was conducted comprising all
seluruhnya 325 siswa dengan
325 students with collaboration
kolaborasi
of
multidisipliner
dari
8
dosen
8
lecturers
teaching
5
mengajar 5 mata kuliah dari
subjects from 3 Departments,
3 Jurusan, seperti: Arsitektur,
such as: Architecture, Visual
Desain Komunikasi Visual dan
Communication
Sastra Inggris. Lima (5) mata
English
Literature.
The
kuliah yang terintegrasi dalam
Subjects
integrated
in
program
Desain
program are: Inclusive Design,
Inklusif, Audio Visual 1, Ilustrasi,
Audio Visual 1, Illustration,
Desain Komunikasi Visual 3 and
Visual Communication Design
Produksi Drama. Pendekatan ini
3and
adalah untuk merekam perilaku
approach was to record the local
bertoilet sesuai kearifan lokal
knowledge toileting behaviour
(budaya) dan desain toilet di
(culture) and toilets design in
Surabaya yang unik.
Surabaya which are unique.
ini
adalah:
Play
Design
Production.
and 5 the
The
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CHAPTER 2.LITERATURE STUDY (BAB 2. STUDI LITERATUR)
| 40 |
Pentingnya Desain Toilet di Dunia ditunjukkan dengan beberapa informasi sebagai berikut:
Importance of Toileting Design in the World were shown in the following as followed:
Lingkungan hidup manusia mewakili interaksi antara entitas fisik dan struktur sosial. Sebuah penyelidikan yang komprehensif ke dalam lingkungan spasial manusia memeerlukan suatu pemahaman tentang peran masyarakat dalam produksi ruang. Sebuah dimensi baru dalam melihat dan memahami lingkungan perkotaan kami diperlukan untuk memahami berbagai strategi spasial yang muncul dalam proses spasialitas. Ini menjadi penting untuk mengungkap praktik spasial sehari-hari untuk pemahaman yang lebih baik pada ruang arsitektural dalam konteks sosialnya. “... pengakuan atas keseharian, dengan tindakannya dan pekerjaan yang dilakukan, pasti akan mengarah pada pengakuan atas isi politik dan sosial dalam produksi arsitektur” (Lefebvre, 1991; Borden et al, 2001, Wigglesworth and Till, 1998:9 quoted in Yatmo, Y.A., Atmodiwirjo, P., 2011).15
Human living environment represented an inter-play between physical entities and social structure. A comprehensive inquiry into human spatial environment required an understanding on the role of society in the production of space. A new dimension of seeing and understanding our urban environment was needed in order to comprehend various spatial strategies that emerge within the process of spatiality. It became important to uncover the everyday spatial practice for better comprehension of architectural space within its social contexts. “…an acknowledgement of the everyday, with its engaged actions and occupations, inevitably leads to recognition of the political and social content of architectural production” (Lefebvre, 1991; Borden et al., 2001, Wigglesworth and Till, 1998 quoted in Yatmo, Y.A., Atmodiwirjo, P., 2011).16
Greed, C., (2003) mempresentasikan masalah toilet umum dan relevansinya dengan Arsitek. Penyediaan toilet umum telah menjadi semakin tidak memuaskan, karena penutupan fasilitas yang ada dan pembengkalaian umum dan marginalisasi masalah toilet oleh penyusun kebijakan perkotaan. Arsitek semakin mengambil peran dalam desainer perkotaan, regenerator, dan pemimpin kebijakan, sebagaimana disahkan oleh agenda Urban Taskforce [Satuan Kerja Perkotaan] (Rogers, 2000)18. New Urbanism [Urbansme yang Baru] dan kebijakan pembaharuan perkotaan menuntut arsitek berkontribusi untuk memenuhi kebutuhan sosial melalui desain tercerahkan. Toilet umum merupakan komponen penting bagi pengguna dari lingkungan yang terbangun dalam memungkinkan kota yang userfriendly [ramah pengguna], berkelanjutan, aman, merata dan dapat diakses. Sambil menulis terutama untuk khalayak spesialis lingkungan binaan, bidang kesehatan, keberlanjutan dan kesetaraan juga tergambar kuat dalam penelitian ini sebagai pertimbangan utama dalam mencapai penyediaan toilet yang lebih baik. 17
Greed,
C.,
(2003)
19
presented the problem of public toilets and its relevance to Architects. Public toilet provision has become increasingly unsatisfactory, because of closure of existing facilities and a general neglect and marginalisation of toilet issues by urban policy-makers. Architects are increasingly taking on the roles of urban designer, regenerator and policy leader, as legitimated by the Urban Taskforce agenda (Rogers, 2000)20. New Urbanism and urban renewal policies demand that architects contribute to meeting social needs through enlightened design. Public toilets are a necessary component for users of the built environment in enabling user-friendly, sustainable, safe, equitable and accessible cities. While writing predominantly for a built environment specialist audience, the areas of health, sustainability and equality also feature strongly in this study as key considerations in achieving better toilet provision.
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Toilet umum harus dilihat sebagai komponen integral dan penting dari desain perkotaan modern dan kebijakan perencanaan kota, di skala kota, skala daerah dan skala situs individual. Merancang toilet telah dilihat oleh beberapa arsitek sebagai hal setara dengan melakukan tugas jamban di Angkatan Darat. Penyediaan toilet umum tidak harus dilihat sebagai rendahnya fungsi status yang tidak menyenangkan, biasanya dengan otoritas pemakaman setempat, pertamanan dan departemen pembuangan limbah. Dan pengurusannya dilaksanakan, meskipun dengan niat baik, oleh pekerjaan umum dan perkumpulan tukang pipa. Tidak ada kekurangan buku petunjuk toilet yang ada yang memberikan rincian dan dimensi internal layout, perlengkapan pipa dan alat kelengkapan. Sila tersebut muncul terlepas dari dunia yang lebih luas akan desain dan kebijakan perkotaan. Mereka berurusan dengan spesifikasi internal individu blok toilet yang terisolasi dari situasi lingkungan sekitarnya, konteks lokasional dan kebutuhan pengguna modern (Greed, C., 2003)21.
| 42 |
The public toilets should be seen as an integral and important component of modern urban design and town planning policy, at city-wide, local area and individual site level. Designing toilets has been seen by some architects as the equivalent of doing latrine duty in the Army. The provision of public toilets should not be seen as an unpleasant low status function, typically in with local authority cemeteries, allotments and waste disposal departments. And it was carried out, albeit with good intentions, by the public works and plumbing fraternity alone. There is no shortage of existing toilet manuals which provide the details and dimensions of internal layout, plumbing fixtures and fittings. Such precepts appear detached from the wider world of urban design and policy. They deal with internal specifications for individual toilet blocks in isolation from the surrounding environmental situation, locational context and modern user needs (Greed, C., 2003) 22.
Gambar 1. Toilet yang
Figure 1. Closed toilet in
ditutup di Portishead di terminus
Portishead at terminus of bus
rute bus keluar dari Bristol.
route out from Bristol. This
Ini toilet tertutup di jalur bus.
closed toilet is at a bus terminus.
Toilet yang terletak dengan baik (dan terbuka) diperlukan untuk memenuhi
kebutuhan
calon
pengguna angkutan umum di luar Bristol. Selanjutnya toilet
Well
located
(and
open)
toilets are necessary to meet the needs
of would-be public
transport users in outer Bristol.
ini dibongkar pada akhir tahun
Subsequently demolished in late
2002. Memperburuk masalah
2002. exacerbate the problems
yang berhubungan dengan toilet,
associated with toilets, such
seperti kejahatan, kurangnya
as crime, lack of access, urban
akses,
incivility
ketidaksopanan
perkotaan dan menyedihkan, lingkungan
mengancam.
Di
sisi lain, tidak ada yang lebih buruk daripada kebijakan tanpa tubuh dan diskusi sosiologis
and
depressing,
threatening environs. On the other hand, there is nothing worse than disembodied policies and
abstract
sociological
abstrak dan menganalisis ‘yang
discussion and analysis ‘floating
mengambang
in a spaceless vacuum’ (Harvey,
dalam
ruang
hampa’ (Harvey, 1975:24).23
1975:24).24
| 43 |
Greed,
C.,
(2003)
menyoroti aspek-aspek sosial
25
kombinasi yang penting dan pertimbangan desain fisik dalam mengembangkan
bimbingan
highlighted
C.,
(2003)
the
28
important
combination social aspects and physical design considerations
toilet umum untuk memenuhi
in
kebutuhan pengguna yang vital.
guidance to meet vital user
Sementara mayoritas kelompok
needs. While the majority of user
pengguna adalah perempuan,
groups are female, the majority
sebagian dan
besar
penyedia
kelompok
kebijakan
pembuatan
adalah
laki-laki,
developing
public
toilet
of providers and policy-making groups are male, and according
perempuan
to women toilet campaigners ‘it
‘itu
hanya
simply does not occur to them,
tidak terjadi kepada mereka,
it’s not important to them, they
itu tidak penting bagi mereka,
don’t find it a problem’. Women
dan
menurut
pengguna
mereka masalah’.
toilet
tidak
menemukan
Perempuan
dikonsultasikan
jarang tentang
have seldom been consulted about toilet design (Cavanagh
desain toilet (Cavanagh dan
and Ware, 1991)
Ware, 1991)26.
the needs of children, the elderly,
kebutuhan
Sementara itu
anak-anak,
. Meanwhile
29
orang
tourists, public transport users
tua, turis, pengguna angkutan
and drivers, postal workers, van
umum dan sopir, pekerja pos, supir van dan orang cacat yang tidak cukup terpenuhi meski oleh situasi sekarang (Shaw, 2001)27.
| 44 |
Greed,
drivers and disabled people are not adequately met either by the present situation (Shaw, 2001) .
30
‘ Toilet’ yang
adalah
topik
menghubungkan
ke
berbagai isu, termasuk (tanpa urutan
’Toilets’ is a topic linking to a range of issues, including (in no particular order) crime
tertentu)
kejahatan
vandalisme,
seksualitas
and vandalism; sexuality (of
(dari semua jenis), lingkungan,
all types); the environment,
konservasi air dan keberlanjutan
water conservation and global
dan
global, kesehatan, kebersihan, dan
obat-obatan;
isu-isu
sustainability; health, hygiene
perempuan, anak, menyusui dan
and medicine; women’s issues,
pembuangan produk pelindung
childcare,
kewanitaan, transportasi umum
and sanpro disposal; public
dan perjalanan pribadi, rekreasi, pariwisata
dan
olahraga;
penahanan,
disabilitas
dan
breastfeeding
transport and private travel; leisure,
tourism
and
penuaan, arsitektur, keteknikan
continence,
dan
pembuangan
ageing; architecture, engineering
limbah, drainase dan perpipaan,
and design; sewerage, drainage
desain,
agama,
budaya
dan
tabu.
Bahkan,
‘semua
kehidupan
manusia
adalah
di
sana
disability
sport; and
and plumbing; religion, culture and taboo. In fact, ‘all human
tempatnya, dan itu adalah tugas
life is there’4, and it was a
besar untuk mengurai berbagai
major task to disentangle the
untaian karena semua masalah yang saling berhubungan dan tumpang 2003) 31.
tindih
(Greed,
C.,
various strands as all the issues are interconnected and overlap (Greed, C., 2003) 32.
| 45 |
Greed,
C.,
mengemukakan
(2003)33 mengenai
perhatian yang menyedihkan pada kebutuhan ‘Wanita’ dalam
C.,
(2003)37
suggested the pathetic concern on
‘Women’
toileting
needs
ber-toilet yang di-nomor dua-
which neglected in favor after
kan setelah kebutuhan ‘Pria’
‘Men’ needs during the late
pada
akhir
Victorian and Edwardian era.
dan era Edwardian. Padahal
Whereas women use on-street
wanita
masa
Victorian
menggunakan
toilet
umum di jalanan lebih sering dan lebih lama karena berbagai
public toilets more frequently because of a range of biological
alasan biologis dan sosiologis.
and sociological reasons. As is
Sebagaimana disampaikan Kira
mentioned by Kira (1976)38and
(1976)34 dan Asano (2002)35
Asano (2002)39that Men take
bahwa Pria mengambil ratarata 35 detik untuk pergi dan Perempuan mengambil 91 detik
an
average
of
35
seconds
to go and Women take 91
karena perbedaan anatomi dan
seconds because of anatomical
pakaian yang berbeda. Itulah
differences
alasannya Greed, C., (2003)36
clothing. That’s why Greed, C.,
merekomendasikan
(2003)40recommended
perempuan
harus
bahwa diberikan
tidak hanya dengan ketentuan yang ‘setara’ tetapi idealnya dua kali lebih banyak fasilitas.
| 46 |
Greed,
and
different
that
women should be provided with not just ‘equal’ provision but ideally twice as many facilities.
Prinsip inklusi
dasar
adalah
agar
desain
The basic principle of the
dapat
inclusive design is as much as
sebanyak mungkin mencakup rentang
pengguna
fasilitas,
dalam hal ini adalah toilet, yang sesuai dengan makrois. Sebagaimana
penyampaian
possible in order to be able cover the range of users of the facility, in this case is the toilet, which is in accordance with macrois
Greed, C., (2003)41bahwa ada
approach. As submission of
pendekatan makro dan mikro
Greed, C., (2003)43 that there is
dalam
suatu
a macro and micro approach in
fasilitas, khususnya toilet umum
setting up a facility, especially a
agar
public toilet to be able to used
mendirikan dapat
digunakan
oleh
semua kalangan. Sebagai contoh, menurut Goldsmith (2000)42, sudut
pandang
makrois
‘bermaksud’ bahwa penyandang cacat harus diperlakukan sama seperti orang lain – mereka
by all people. For example, according to Goldsmith (2000)44, a macroist viewpoint ‘means’ that disabled people should be treated the same as everyone
adalah pelanggan utama dan
else – they are mainstream
pendekatan ‘universal’ karena
customers and a ‘universalist’
itu harus diadopsi. Sebaliknya,
approach should therefore be
menurut
adopted. In contrast, according
definisi
Goldsmith,
pendekatan mikrois didasarkan pada pandangan bahwa orangorang cacat yang khusus dan harus diperlakukan berbeda dan sebagai penerima kesejahteraan.
to
Goldsmith’s
definition,
a
microist approach is based on the view that disabled people are special and should be treated differently
and
pendekatan secara makro untuk
recipients.
Goldsmith
digunakan.
chose macrois approach to used.
Goldsmith
jelas
memilih
as
welfare clearly
| 47 |
Membahas masalah ketabuan, perspektif tabu tentang wanita ketika memasuki kota dan segala aktivitas kota. Sehingga toilet umum yang menyediakan toilet bagi wanita dianggap sebagai tempat yang ‘kotor’. Toilet umum dipandang baik sebagai lelucon atau sebagai ‘kotor’, dan sebagai pusat kejahatan, seks, penyimpangan dan vandalisme (Laporte, 1968; PCS, 2002)45. Katakata tidak higienis dan tidak bermoral tampaknya digunakan secara bergantian ketika mendeskripsikan orde yang lebih rendah, terutama golongan perempuan ‘yang terpuruk’. Konsep kesehatan masyarakat dan kebersihan sosial adalah hal yang terkait erat (Jones, G, 1986; Wright, 1960 quoted in Greed, C., 2003)46 seperti halnya imoralitas dan diasumsikan sebagai kondisi kurang sehat. Ketika penggunaan fasilitas yang ada tidak pada tempatnya, seperti halnya berjongkok di kloset duduk, maka akan menimbulkan kesan kotor pada kloset tersebut.
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Discussing the taboo issues, perspectives on women is considered a taboo while entered the city and any activities of the city. Thus public toilets which provide toilets for women considered to be a ‘dirty’. Public toilets are seen either as a joke or as ‘dirty’, and as centres of crime, sex, perversion and vandalism (Laporte, 1968; PCS, 2002)47. The words unhygienic and immoral seemed to be used interchangeably when describing the lower orders, especially ‘fallen’ women. Concepts of public health and social hygiene were closely linked (Jones, G, 1986; Wright, 1960 quoted in Greed, C., 2003)48as were immorality and assumed unsanitary conditions. When the use of the existing facilities are not in place, such as squatting on the toilet seat, it will create the impression of dirty on such toilet. When the use of the existing facilities are not currently in place, such as squatting on the toilet seat, it will create a dirty impression of closet.
Perilaku jongkok di atas dudukan kloset duduk, didasari kebiasaan masa lalu (menggunakan pola berjongkok ketika buang air) dan ketakutan akan tertular Penyakit Menular Seksual (PMS) akibat penggunaan dudukan kloset bergantian oleh banyak orang. Di mana menyamakan ekskresi dengan ‘kekotoran’ tidak secara universal digalakkan, maupun menghubungkan ‘seks’ dengan ‘kekotoran’ baik, meskipun sebagian besar budaya memiliki aturan dan tabu untuk mencegah kontaminasi bakteri. Pada Asosiasi Toilet Jepang (JTA, 1996b)49. Berdasarkan alasan tersebut, dalam memberikan perangkat fasilitas toilet umum, adalah dengan tidak berusaha untuk menghapuskan kebiasaan masa lalu sama sekali, tetapi menyesuaikan toilet tua dengan standar baru, yang mana juga disampaikan oleh Greed, C., (2003)50 bahwa, WC siram berbasis air dan ‘kontra modern’ lainnya sangat baru dalam hal perspektif sejarah. Alternatif sarana pembuangan, dan sikap moral yang sangat berbeda dan sopan santun, menghasilkan pendekatan yang sangat berbeda untuk ‘pergi ke toilet’.
Squat over the toilet seat, based on past habits (using a squat pattern when defecating) and taboo of infected Sexually Transmitted Diseases (STDs) based on the assumption that the transmission of the disease could be through a toilet seat used interchangeably by many people. In which the equating of excretion with ‘dirtiness’ is not universally held, nor the linking of ‘sex’ with ‘dirtiness’ either, although most cultures have rules and taboos to prevent bacterial contamination. At the Japan Toilet Association (JTA, 1996b)51. Based on these reasons, to provide the public toilet facilities, is not trying to removing the habit of the past altogether, but adapting the old toilet to a new standard, which is also presented by Greed, C., (2003) 52that, water-based flush lavatories and other ‘mod cons’ are extremely recent in terms of historical perspective. Alternative means of disposal, and quite different moral attitudes and manners, resulted in quite different approaches to ‘going to the toilet’.
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Tidak hanya ada kurangnya fasilitas, mereka yang disediakan sering kurang lancar. Masalah toilet meningkat karena desain yang buruk, rendah pemeliharaan dan pengelolaan fasilitas yang ada, dan kurangnya petugas toilet (Greed, C., 2003)53. Hal tersebut sering terjadi di toilet sekolah negeri, bangsal rumah sakit dan toilet umum berada dalam keadaan kotor karena kurangnya sumber daya, dan sedikit ‘nilai kesadaran manusia’ diberikan untuk pembersihan dan staf pemeliharaan. Selain itu, penempatan tempat sampah sangat mendukung untuk menjaga kebersihan toilet. Namun instalasi tempat sampah melibatkan masalah terkait pembuangan, mengosongkan, manajemen dan kebersihan (Greed, C., 2003)54. Maka dalam pertimbangan dan penerapan yang baik dari desain fisik dan teknikal suatu toilet umum akan mengarahkan pada hasil desain dan operasional yang mudah digunakan, baik dari segi pengguna hingga penjagaan kebersihannya.
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Not only is there a lack of facilities, those that are provided are often substandard. The toilet problem is heightened because of bad design, poor maintenance and management of existing facilities, and lack of toilet attendants (Greed, C., 2003)55. It is often occurs in the nation’s school toilets, hospital wards and public toilets are in a filthy state because of lack of resources, and little ‘human value’ is given to cleaning and maintenance staff. Furthermore, the placement of bins are strongly supports to keep clean the toilet. But bin installation
entails
however
related problems of disposal, emptying,
management
and
hygiene (Greed, C., 2003)56. So within consideration and adoption of good physical and technical design of a public toilet will lead to the design and operational results which easy to use, both in terms of users to sanitary.
Bentuk fungsinya.
Form
mengikuti Fungsi
adalah
keindahan, keindahan adalah
follows
Function is beauty, beauty is
fungsi! Toilet yang menarik
function!
secara visual, yang dirancang
interestingly
dengan
menarik,
mungkin
dikenakan biaya lebih tetapi mereka
umumnya
lebih
dihormati oleh pengguna dan dengan demikian lebih sedikit vandalisme.
Prinsip
itulah
yang disampaikan oleh Greed, C.,
(2003)57
.
Maka
dapat
disimpulkan bahwa, semakin
function.
may
cost
Visually
exciting,
designed more
but
toilets they
generally get more respect from users and thus less vandalism. That’s principle submitted by Greed, C., (2003)58. So it can be concluded that, Getting beautiful
terkesan indah ataupun mewah,
or luxurious impressed, then
maka
further reducing the propensity
semakin
kecenderungan vandal.
mengurangi perbuatan
the act of vandalism.
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Pencahayaan
Lighting
P e n c a h a y a a n
Lighting may be done
kemungkinan dilakukan dengan dua cara, yaitu pencahayaan aktif (buatan) dan pencahayaan pasif
lighting (electric lighting) and
(alami). Clara Greed, C. (2003)59
passive
mendeskripsikan
Greed, C. (2003)60 discribed
penyediaan
mengenai pencahayaan
menggunakan
listrik
sebagai
lighting
(daylight).
about electric lighting providing
sebuah
pencahayaan
aktif.
as an active lighting. Where
Dimana
penerangan
listrik
electric lighting is provided,
disediakan, penerangan yang diaktivasi atau
dengan
gerakan
pencahayaan
otomatis
movement-activated
lighting
or automatic lighting at dusk
di senja adalah kemungkinan
are energy saving possibilities.
penghematan
Alternatively
energi.
Saklar
lampu manual sebagai alternatif di
bawah
kontrol
petugas
adalah hal cocok, dan untuk
manual
light
switches under the attendant’s control are suitable, and to avoid
dari
users having to use unhygienic
perlunya menggunakan tarikan
light pulls or switches. But
menghindari
pengguna
atau saklar lampu yang tidak higienis.
Tapi
pencahayaan
harus untuk standar yang tinggi
lighting should be to a high standard so that people do not
sehingga orang tidak merasa
feel they are descending into a
mereka turun ke dalam gua yang
dark cavern, thus contributing
gelap,
sehingga
memberikan
kontribusi bagi kekhawatiran menemui aktivitas kriminal.
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in two ways, there are active
to fears of encountering criminal activity.
Sedangkan
Whereas
untuk
pencahayaan pasif, ada beberapa alternatif pencahayaan. Selain menggunakan skylight, Greed, C. (2003)61 juga dideskripsikan
lighting,
for
there
are
passive several
alternative lighting. In addition to using skylights, Greed, C.
bahwa berbagai blok batu bata
(2003)62 also described that a
kaca, ‘pipa cahaya’ dan solusi
range of glass block bricks, ‘pipe
pencahayaan tersembunyi juga
lights’ and concealed lighting
disukai oleh beberapa penyedia
solutions is also favoured by
toilet. Namun, kecenderungan tingkat
pencahayaan
rendah
tidak ideal untuk toilet wanita,
some toilet providers. However, the
trend
towards
lower
toilet penyandang cacat atau
lighting levels is not ideal for
orang dengan kondisi medis,
Ladies toilets, disabled toilets
di mana pengguna mungkin
or for anyone with a medical
ingin memeriksa debit apapun untuk tanda-tanda perubahan warna
atau
darah.
Untuk
condition, where users may wish to inspect any discharge
mengintegrasikan pencahayaan
for signs of discoloration or
buatan
cahaya
blood. Untuk mengintegrasikan
detektor PIR (Passive Infrared)
pencahayaan buatan dan alami,
yang sensitif dapat digunakan
light sensitive PIR detectors
bersama
dan
alami,
dengan
memungkinkan
ini
untuk
pencahayaan
buatan dan untuk melengkapi cahaya alami.
can be used in conjunction with these to allow artificial lighting and to supplement natural light.
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Akomodasi dan fasilitas di dalam toilet Untuk mendukung keperluan penyandang cacat, ruang diperlukan baik di dalam bilik dan di luar untuk manuver kursi roda dan sebagian panduan merekomendasikan 1500 mm radius putaran untuk mengakomodasi kursi roda rata-rata, bahkan jika orang melakukan serangkaian tiga titik putaran. Pemasangan flush otomatis yang beroperasi setelah setiap pengguna yang lebih higienis.Wastafel tambahan dengan keran inframerah tanpa sentuh di luar blok toilet di fasilitas yang ada harus dipertimbangkan bagi mereka yang lebih memilih untuk mencuci tangan mereka setelah benar-benar keluar dari toilet. Penggunaan sensor elektronik otomatis yang menyiram toilet, menyalakan dan matikan keran, mengeluarkan sabun, dan ‘mengawasi’ instalasi bernilai dalam meningkatkan kebersihan, tetapi membutuhkan pemeliharaan dan pengawasan, dan berkontribusi terhadap modal yang lebih tinggi dan biaya operasional(Greed, C., 2003)63.
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Accommodation
and
facilities in the toilet For
the
purposes
of
supporting the disabled,space is needed both within the cubicle and
outside
for
wheelchair
manoeuvre and most guides recommend a 1500 mm turning circle average
to
accommodate wheelchair,
the
even
if
people are doing a series of threepoint turns.Automatic flushes installationthat
operate
after
each user are more hygienic. Additional
washbasins
with
infra-red no-touch taps outside the toilet block in attended facilities should be considered for those who prefer to wash their hands after completely exiting the toilets.The use of automatic electronic sensors which flush the toilet, turn the taps on and off, dispense soap, and ‘keep an eye’ on the installation are of value in increasing hygiene, but require ongoing maintenance and supervision, and contribute to higher capital and running costs (Greed, C., 2003)64.
Minimal kontak dengan peralatan
agar
diperhatikan,
karena keran tuas keran atau elektronik akan lebih disukai. Tapi
keran
otomatis
harus
menyediakan
jumlah
yang
Minimal
contact
with
equipment is to be advised; therefore lever taps or electronic taps are to be preferred. But automatic taps should provide
air wajar, bukan menggiring
a reasonable amount of water,
tetesan air hangat yang singkat.
not a brief tepid dribble. Some
Beberapa sensor otomatis tidak
automatic sensors cannot sense
bisa merasakan kulit yang lebih
darker skin so they must be
gelap sehingga mereka harus
calibrated so that ‘white skin’
dikalibrasi sehingga ‘kulit putih’ bukan suatu aturan. Telah ada kecenderungan mesin cuci allinclusive
is not the norm. There has been a trend towards the allinclusive
combined
washer,
gabungan,
sabun,
alat-alat
(seperti
soap, dryer, contraptions (such
‘Wallgate’) yang tidak ideal tapi
as the ‘Wallgate’) which are not
tahan perilaku vandal. Keran
ideal but vandal-proof. Hot and
panas dan dingin harus ditandai,
cold taps should be marked,
pengering,
dan
dengan
kode
warna
sebagaimana seharusnya segala sesuatu yang lain. Dengan kata lain, perhatian harus dibayar
and colour-coded as should everything else. In other words, attention should be paid to
untuk hal detail dan kontrol
detail and management control
manajemen (Greed, C., 2003)65.
(Greed, C., 2003)66.
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Memproduksi
Toilet
Komunal
Communal
Toilet
Dalam
mendirikan
toilet yang bersifat komunal, memerlukan pendekatan agar toilet tersebut dapat diterima di lingkungannya. Pendekatan untuk melakukan perencanaan didasarkan
pada
negosiasi,
In setting up a communal toilet, it requires approaches in order to acceptabled on toilet environment.The approach to doing planning is based upon negotiation,
networking
and
hubungan
liaison with community groups,
kelompok-kelompok
rather than upon autocratic
masyarakat, bukan pada arah
direction and coercion. Such a
otokratik
pemaksaan.
collaborative approach may be
Seperti pendekatan kolaboratif
seen to be at work in the world
dapat dilihat bekerja dalam
of public toilets, with the BTA
dunia toilet umum, dengan BTA
comprising a key ‘institution’
jaringan
dan
dengan
dan
terdiri ‘institusi’ kunci bertindak sebagai
link
penting
antara
produsen toilet swasta, penyedia otoritas
lokal,
daerah
pembuat
pemerintah kebijakan
dan perencana, dan kelompok
acting as an important link between
the
private
sector
toilet producers, local authority providers, policy-makers
local and
authority planners,
yang
and voluntary campaign groups
mewakili pengguna (Greed, C.,
representing users (Greed, C.,
2003)67.
2003)68.
kampanye
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Producting
sukarela
Dalam mendesain sebuah toilet harus hingga mendetail. Sebagai mana yang dikatakan Greed, C. (2003)69berkaitan dengan desain toilet yang detail, tata letak dan rencana akhir, rentang representatif dari pengguna dan kelompok umur akan dikonsultasikan pada persyaratan desain daripada menerapkan standar minimal yang ketinggalan zaman. Proses ini sendiri akan memberikan masyarakat setempat yang terlibat rasa kepemilikan dan pengelolaan, sehingga berkurang kecenderungan vandalisme, terutama jika sekolah, klub malam dan organisasi olahraga yang terlibat dalam proses ini. Dengan demikian pendekatan kolaboratif akan diadopsi yang mana akan menimbulkan rasa tanggung jawab dan rasa toilet umum ‘mereka’ di antara pengguna, dan akan membantu mengurangi vandalisme 70 (Healey, 1997) . Pendekatan berbasis masyarakat ini sangat berbeda dari pendekatan jarak jauh ‘top down’ yang berat tangan yang saat ini ditemukan di banyak daerah (Roberts and Greed, 2001)71.
In
designing
a
toilet
should be up to detailed. As was Greed, C. (2003)
72
said related
todetailed toilet design, layout and final plan, a representative range of user and age groups would be consulted on design requirements applying
rather
outdated
than minimal
standards. This process alone would give the local community involved a sense of ownership and stewardship, resulting in less
likelihoodof
vandalism,
particularly if schools, nightclubs and
sporting
organisations
were involved in this process. Thus a collaborative approach would
be
adopted
which
would engender a sense of responsibility and ownership of ‘their’ public toilets among users, and would help reduce vandalism (Healey,1997)73. This communitybasedapproach
is
very different from the remote heavy-handed
‘top
down’
approach currently found in many areas (Roberts and Greed, 2001)74.
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Pemisahan atau Pencampuran Simbol toilet dan tulisan adalah indikasi dari divisi budaya (Greed, C., 2003)75, maka berbeda negara, tempat, dan adat budaya, maka berbeda pula penandaan simbol yang digunakan. Pemberian tanda harus mencakup simbol toilet dipahami secara internasional, dan beberapa bahasa di daerah kosmopolitan. Saat ini, perkembangan logo toilet penyandang cacat menunjukkan bahwa sekarang ada tiga jenis kelamin, laki-laki, perempuan dan penyandang cacat. Tanda penyandang cacat adalah eksklusioner karena menunjukkan hanya (orang) ‘kursi roda’ (sebagian kecil dari semua orang dengan cacat) yang layak untuk menggunakan fasilitas. Meskipun telah disediakan tanda-tanda Braille, ini mungkin sulit untuk menemukannya jika pada dinding tanpa jejak indera atau taktil yang disediakan untuk memandu pengguna untuk fasilitas tersebut di saat pertama.
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Separation or mixing Toilet
symbols
and
language are indicative of cultural divisions (Greed, C., 2003)76, so different countries, places, and cultural customs, accordingly signage used differently. Signage should include internationally understood and
several
toilet
symbols,
languages
in
cosmopolitan areas. Nowadays, the proliferation of disabled toilet logos suggests that there are now three sexes, male, female and disabled. The disabled sign is exclusionary as it suggests only (people in) ‘wheelchairs’ (a small proportion of all people with disabilities) are worthy to use the facilities. Although providedwith Braille signs, these may be difficult to locate if up on a wall with no sensory or tactile trail provided to guide users to the facilities in the first place.
Gambar 2. Berbagai logo mencerminkan stereotip dan perpecahan sosial. Laki-laki, Perempuan dan penyandang cacat: Tiga Jenis Kelamin? Lakilaki, Perempuan, penyandang cacat, Lansia, Bayi: Lima Jenis Kelamin? (Greed, C., 2003)77
Figure 2. A range of logos reflecting stereotypes and societal divisions. Male, Female and Disabled: Three Sexes? Male, Female, Disabled, Elderly, Baby: Five Sexes?(Greed, C., 2003)78
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Banyak tersebar toilet tanpa penanda logo pria atau wanita, dan itu dapat disimpulkan bahwa toilet tersebut adalah toilet unisex. Namun, batas jelas pencampuran tidak bekerja kecuali kebutuhan perempuan diprioritaskan(Greed, C., 79 2003) .Sebuah studi ilmiah teori antrian berdasarkan pengamatan dari antrian toilet umum direkomendasikan bahwa unisex toilet akan mengurangi masalah antrian untuk Ladies (Matthews, 2000)80.
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Many
scattered
toilet
without male or female logos signage, and it can be concluded that the toilet is a unisex toilet. But, clearly mixing boundaries does not work unless women’s needs are prioritized (Greed, C., 2003)81.A scientific study of queuing theory based on observations of public toilet queues
recommended
that
unisex toilets would reduce the queue problem for the Ladies (Matthews, 2000)82.
Keberadaaan unisex toilet
The existence of unisex
seolah-olah melanggar zonasi
toilets are ostensibly breaking
dan tabu segregasi yang begitu
the
terbatas kehidupan urban para
taboos that have so restricted
perempuan – tetapi tidak harus
women’s urban lives – but not
secara positif untuk kepentingan
necessarily in a positive way to
perempuan,
bisa
the benefit of women, because
dibilang ‘menjadi laki-laki untuk
arguably ‘to be male is to occupy
menempati
(WGSG,
space’ (WGSG, 1984)85. Islam
1984)83. Islam tidak mendukung
does not favour unisex toilets
toilet unisex atau, dalam hal ini,
or,
baik fasilitas wastafel campuran,
washbasin facilities either, and
dan banyak perempuan muslim
many Moslem women are very
sangat prihatin tentang tren
concerned about this modern
modern (Hamzah dan Hooi,
trend
2001)84.
2001)86.
karena ruang’
zoning
for
that
and
segregation
matter,
(Hamzah
and
mixed
Hooi,
MenurutGreed, C. (2003)87, penyediaan toilet yang memadai bagi perempuan dan laki-laki harus menjadi syarat pemberian izin perencanaan untuk semua fasilitas rekreasi, olahraga dan hiburan dan wisata.
According to Greed, C. (2003)88,the provision of adequate toilets for women and men should be a condition of granting planning permission for all leisure, sport and entertainment and tourist facilities.
Toilet umum di dalam pusat perbelanjaan atau pertokoan Pada bulan Maret 1995, dengan adanya tekanan yang cukup oleh kelompok-kelompok seperti AMC, standar minimal diperkenalkan untuk toilet pelanggan, berdasarkan satu toilet laki-laki, satu urinoir lakilaki, satu unisex toilet untuk orang cacat, dan dua toilet perempuan untuk setiap 1.0002.000 meter persegi lantai ruang ritel (dan sebagainya dalam proporsi luas total penjualan bersih). Pada hari ini persaingan ritel yang ketat itu adalah untuk kepentingan pusat perbelanjaan dan mal untuk menyediakan toilet yang baik untuk menarik lebih banyak pelanggan terlepas dari apa yang mungkin menjadi standar minimum (Greed, C., 2003)89.Hasilnya, keberadaan performa yang lebih baik dari fasilitas pelanggan khususnya fasilitas toilet pada bangunan perbelanjaan terbukti mampu mendongkrak angka penjualan.
Public toilet in a shopping center or mall In March 1995, following considerable pressureby groups such as AMC, minimal standards were introduced for customer toilets, based on one male toilet, one male urinal, one unisex toilet for disabled people, and two female toilets for every 1000–2000 square metres of retail floor space (and so forth in proportion to total net sales area). In these days of intense retail competition it is in the interests of shopping centres and malls to provide good toilets to attract more customers regardless of what the minimum standards might be (Greed, C., 2003)90. As the result, the existence of better performance of the customer facilities especially toilet facilities on shopping building proved capable to boost sales.
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Toilet umum di dalam sarana olahraga Untuk menunjang kegiatan olahraga pada sarana olahraga, diperlukan keberadaan toilet umum di dalamnya. Inglis (1993)91 menyarankan lebih baik bahwa klub harus penelitian rasio mereka sendiri sesuai dengan permintaan lokal daripada menerapkan aturan usang. Kurangnya kesadaran akan kebutuhan untuk penyediaan toilet umum harus dikaitkan dengan perencanaan olahraga, terutama mengingat jumlah pengunjung, wisatawan dan penonton yang dihasilkan. Sedangkan di Suwon, Seoul, Korea, rasio pria / wanita adalah 60:40 toilet stadion sepak bola yang disediakan, dengan persetujuan FIFA. Saat ini Yayasan Sepakbola di Inggris sedang merevisi standar fasilitas stadion, terutama untuk penonton penyandang cacat, dengan ketentuan tambahan untuk mengganti baju bayi untuk menarik lebih banyak keluarga (Football Foundation, 2003)92.
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Public toilets in sports facilities To further support the sport on the sports facilities, the necessary existence of a public toilet in it.Inglis (1993)93 advised it is better that clubsshould research their own ratio as appropriate to local demand rather than applyoutdated rules. The lack of awareness of the need for the provision of public toiletsto be linked to sport planning, especially in view of the numbers of visitors,tourists and
spectators
generated.
While in Suwon, Seoul, Korea, 60:40
male/female
ratio
of
footballstadia toilets is provided, with FIFA approval. Currently the the
FootballFoundation UK
is
revising
in
stadia
facilities standards, especially for
disabledspectators,
with
additional provision for baby changing to attractmore families (Football Foundation, 2003)94.
Toilet umum di sekolah Tempat kerja yang besar bagi anak-anak dan kaum muda adalah sekolah mereka. Malangnya, banyak toilet sekolah yang tak terawat, tidak higienis, dan tempatnya perilaku intimidasi (Greed, C., 2003)95. Saat ini bimbingan pemerintah Inggris (DfEE, 2001)96 sedang dalam menciptakan desain sekolah inklusif dan menampung siswa dengan kebutuhan pendidikan khusus dan disabilitas dalam sekolah reguler telah memberikan perhatian untuk semua toilet, sementara standar BSI menyusun panduan untuk sekolah, dengan berdasarkan ketentuan bagi siswa perempuan dan staf.
Public toilets in school Another major workplace for children and young people is their school. Unfortunately, many school toilets are badly maintained, unhygienic and the site of bullying (Greed, C., 2003)97. Current UK government guidance (DfEE, 2001)98 on creating inclusive school design and accommodating pupils with special educational needs and disabilities within mainstream schools has given attention to toilets for all, while the BSI standards set out guidance for schools, with under-provision for female students and staff.
Toilet umum di terminal atau tempat oper transportasi dan tempat parkir Greed, C. (2003)99 mengutarakan bahwa semua tempat oper transportasi utama harus memberikan toilet umum yang bebas, dapat diakses, termasuk stasiun kereta api, stasiun bus, dan tempat parkir yang signifikan besar, terutama tempat parkir bertingkat (digunakan untuk perdagangan Minggu juga).Karena toilet yang berhubungan dengan transportasi dan perjalanan adalah hal yang sangat penting, ini saja mungkin memecahkan 50% dari masalah toilet.
Toilet umum di terminal atau tempat oper transportasi dan tempat parkir Greed, C. (2003)100 phrased that all major transport interchanges must provide free, accessible public toilets, including railway stations, bus stations, and significantly large car parks, especially multi-storey car parks (used for Sunday trading too). Since transport and journey-related toilets are so vital, this alone might solve 50% of the toilet problem.
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Gratis atau membayar untuk toilet umum Greed, C. (2003)101 menyimpulkan mengenai kontribusi toilet umum sebagai layanan universal di termini transportasi yang seharusnya toilet tersebut merupakan toilet umum gratis. Toilet umum yang lebih baik di termini transportasi akan memberikan kontribusi untuk menciptakan kota-kota yang lebih ramah lingkungan sebagaimana orang-orang akan merasa lebih nyaman menggunakan transportasi umum. Sayangnya, kita hidup dalam budaya yang kurang menghargai investasi publik dan tidak lagi percaya bahwa penyediaan layanan universal diperlukan dan fasilitas yang menguntungkan semua orang harus didasarkan pada penyediaan pembuatan non-profit untuk publik. Terdapat istilah analogi mengenai penyediaan toilet umum yang dikemukakan oleh Greed, C. (2003)103 yaitu, ‘Kamar mandi berarti bisnis.’ Tentu saja ada uang di semua ornamen, perangkat keras, struktur manajemen dan jasa terkait dengan penyediaan toilet.Ini harus disediakan oleh beberapa tubuh secara keseluruhan, oleh otoritas lokal atau penyedia privatisasi – dan itu membutuhkan biaya. Biaya itulah yang dipenuhi dari pemungutan biaya pengguna toilet umum.
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Free or charging for public toilet Greed, C. (2003)102 concluded regarding contribution of public toilets as a universal service in termini transport should the toilet be free public toilets.Better public toilets at transport termini would contribute to creating more environmentally sustainable cities as people would feel more comfortable about using public transport. Unfortunately, we are living in a culture which undervalues public investment and no longer believes that the provision of universally needed services and facilities which benefit everyone should be based upon non-profit-making public provision. There are terms of the provision of public toilets analogy raised by Greed, C. (2003)104, namely, ‘Bathrooms mean business.’There is certainly money in all the trappings, hardware, management structures and services associated with the toilet provision.It has to be provided by some overall body, by the local authority or privatised provider – and it costs money. That costs are met by charging public toilet users.
Dari sudut pandang penyedia, ‘tidak ada hal seperti toilet gratis,’itulah yang diungkapkan juga oleh Greed, C. (2003)105. Memungut biaya untuk toilet dapat mengeluarkan biaya lebih dari tak memungut biaya. Sebuah penyedia toilet harus membayar untuk pintu putar atau peralatan pembayaran koin, peningkatan keamanan, seseorang untuk pergi berkeliling dan mengumpulkan uang, dan untuk orang lain dengan van untuk pergi berkeliling untuk memperbaiki peralatan pembayaran koin. Hal ini selain untuk membayar untuk pembersih dan staf pemeliharaan, ditambah manajer yang mengawasi pekerjaan orang-orang ini, mau tidak mau seseorang untuk menyusun statistik untuk target kinerja untuk pelaksanaan Nilai Terbaik terbaru dan orang lainnya di departemen Kepaniteraan melengkapi semuanya. Belum lagi jika ditambah biaya untuk pemakaian air dan sistem pembuangan limbah. Sebaliknya, produsen, pemasok, dan kontraktor yang memasang, mengelola dan membersihkan toilet menghasilkan uang dari memungut biaya pemerintah daerah dan penyedia toilet umum lainnya untuk layanan mereka.
From the provider’s point of view, ‘there’s no such thing as a free toilet,’ that was also revealed by Greed, C. (2003)106. Charging for toilets can cost more than not charging. A toilet provider has to pay for the turnstiles or penny-in-the-slot
equipment,
increased security, for someone to go around and collect the money, and for another man with a van to go around to repair the coin payment equipment. This is in addition to paying for cleaners and maintenance staff, plus managers who supervise these people’s work, inevitably someone to collate statistics for performance targets for the latest Best Value exercise and someone else in the Clerk’s department to add it all up. Not to mention if added cost for water usage and waste disposal systems. In contrast, manufacturers, suppliers, and contractors who install, manage and clean toilets make money from charging local authorities and other public toilet providers for their services.
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Yatmo, Y.A., Atmodiwirjo, P., (2011) mencatat bahwa hidup di kampung perkotaanberkepadatan tinggi dengan ruang dan sumber daya yang terbatas melibatkan tantangan untuk memenuhi kebutuhan pelayanan dasar. Berbagai sistem spasial kolektif mewakili strategi masyarakat dalam menghadapi situasi yang terbatas. Sistem toilet komunal di kampung perkotaan ditemukan sebagai tata ruang kolektif yang dikembangkan oleh masyarakat. Studi ini mengidentifikasi berbagai strategi spasial dimasukkan dalam sistem, serta struktur sosial yang tertanam dalam praktik spasial. Pemahaman sistem spasial dan sosial dalam sistem toilet komunal memberikan beberapa wawasan untuk pengembangan strategi spasial yang tepat bagi masyarakat kampung perkotaan.
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Yatmo, Y.A., Atmodiwirjo, P., (2011) 107 recorded that living in a high density urban kampung with limited space and resources involves challenges to meet basic service needs. Various collective spatial systems represent the community strategies in dealing with their limited situation. The communal toilet system in urban kampung was found as a collective spatial system developed by the community. The study identified various spatial strategies incorporated within the system, as well as social
structures
embedded
within the spatial practice. The understanding of spatial and social system in the communal toilet system provides some insights for the development of appropriate spatial strategies for urban kampung communities.
Yatmo, Y.A., Atmodiwirjo, P., (2011)menemukan bahwa dengan memahami tata ruang tersebut, intervensi spasial di perkotaan kampung perlu dikembangkan jauh melampaui peningkatan kualitas fisik, tetapi harus lebih didasarkan pada saling ketergantungan di antara ruang, penduduk, dan struktur sosial seperti yang ditunjukkan dalam sistem toilet komunal. Perkembangan ‘standar’ toilet komunal harus memasukkan kualitas fisik, aspek sosial masyarakat, dan tujuan dari peran dan tanggung jawab masyarakat. Dengan cara ini, kualitas fisik bukan satu-satunya indikator dalam menentukan kualitas layanan untuk kampung perkotaan. Penelitian serupa juga akan diperlukan pada aspek lain dari praktik spasial kampung perkotaan seharihari. Hanya dengan memahami praktik spasial akan mungkin untuk mengembangkan strategi yang tepat untuk meningkatkan kualitas hidup kampung urban - tidak hanya dengan memperkenalkan intervensi materialitas fisik, tetapi juga dengan meningkatkan tindakan dan strategi spasial kolektif masyarakat.
Yatmo, Y.A., Atmodiwirjo, P., (2011) 108 found that with understanding such spatial system, any spatial intervention in urban kampung needs to be developed far beyond the upgrading of physical quality, but should be more grounded on the interdependence among space, inhabitants, and social structure as demonstrated in the communal toilet system. The development of ‘standard’ communal toilet should incorporate physical quality, social aspects of the community, and the designation of community role and responsibility. In this way, the physical quality is not the sole indicator in determining the quality of services for urban kampung. Similar study would also be needed on other aspects of urban kampung everyday spatial practice. Only by comprehending the spatial practice would it be possible to develop appropriate strategies for improving the quality of life of urban kampung – not merely by introducing an intervention of physical materiality, but also by enhancing the community collective spatial actions and strategies.
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Cummings, W., (2000)
Cummings, W., (2000) menemukan hubungan
kedekatan
jendela
lintas
budaya,
etnografis,
ke
of the bathroom as a window
interaksi
into cross-cultural interaction,
pengalaman
dan
masalah
keseimbangan budaya. Di kamar mandi, ini
perbedaan
budaya
menyebabkan
momok
ketaksebandingan muncul. Di samping analisis yang dramatis, spektakuler, contoh, tak terucap dan duniawi, untuk foto—yang tak pernah diambil harusnya didokumentasikan. tidak
hanya
Hasilnya
render
yang
lebih benar dari pengalaman etnografis, untuk
tetapi
berguna
mengingatkan
ethnographic
experience,
and the problem of cultural commensurability.
In
the
bathroom, cultural difference was
accentuated
to
the
point where the specter of incommensurability
arises.
Alongside
analysis
of
dramatic,
spectacular,
the and
exemplary, the unspoken and mundane,
for
never-taken
photographsshould
be
documented. The result was not only a truer rendering of the ethnographic experience, but a
bahaya
useful reminder of the dangers
pernyataan percaya diri tentang
of confident assertions about
orang
others and a refusal of the too-
lain
dan
penolakan
kesimpulan yang terlalu mudah.
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found a closer accounting
mandi
kamar
seperti
109
easy conclusion.
Cummings, W., (2000) juga berbagi ketidak sempurnaan budaya di Jakarta. Sebagai contoh, ada seorang pengusaha kaya yang mengunjungi Jakarta untuk pertama kalinya. “Membaca ini kemudian menceritakan bagaimana pengusaha, seorang Indonesia dari sebuah kota kecil di luar ibukota, tinggal di hotel yang paling mahal di Jakarta. Pengusaha itu ditemukan kesulitan untuk menggunakan toilet. Dia menemukan kran sementara di bawah kepala mandi dan memutar tombol air panas. Tiba-tiba air panas melesat tegas ia tidak keluar dari bak mandi dengan cepat. Tubuhnya sakit dan kulitnya tampak merah seluruh. Akhirnya pengusaha melompat keluar dari bak mandi dan tidak berani melanjutkan keinginannya untuk mandi.
Cummings, W., (2000)
110
also shared the cultural unfitness in Jakarta. For example, there was a wealthy businessman visiting Jakarta for the first time.� The reading went on to relate how the businessman, an Indonesian from a small city outside the capital, stayed at the most expensive hotel in Jakarta. The businessman was found difficulty to use the toilets. He found faucet while under the shower head and turning hot water knob. Suddenly hot water shot out forcefully he did not get out of the bath quickly. His body was sore and his skin looked red all over. Finally the businessman jumped out of the bath and did not dare continue his desire to bathe.
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Sintawardani, N., Astuti, J.T., (2008) dalam “Hambatan budaya dalam memperkenalkan teknologi toilet kering di Indonesia” menemukan beberapa fakta penting dari Budaya Bertoilet di Indonesia. Sungai dan sistem pembuangan kotoran yang biasanya ditemukan tercemar. Dan infrastruktur air yang buruk. Tiga ratus enam utilitas perusahaan air minum (PDAM) di Indonesia hanya melayani hanya 33 juta (39%) orang perkotaan dan 9 juta (8%) masyarakat pedesaan, layanan itu juga dengan kualitas substandar. Sementara itu konsumsi air rendah yang tercatat (14m3 / bulan / rumah tangga) tapi kebocoran pipa rata-rata mencapai 40%. Dan setiap hari 400.000 m3 limbah domestik yang dibuang langsung ke sungai dan tanah tanpa pretreatment. Diperkirakan bahwa 70-75% dari pencemar air berasal dari dalam negeri. Pada tahun 2002, data dari Departemen Kesehatan menunjukkan 5.789 kasus diare dengan 94 kematian. Di sisi lain, hanya Tujuh kota dilayani oleh sistem pembuangan kotoran terpusat, melayani 973.000 penduduk (1,31% penduduk perkotaan atau 0,5% dari total penduduk di Indonesia).
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Sintawardani, N., Astuti, J.T., (2008) 111 in “Culture’s barriers on introducing dry toilet technology in Indonesia” found several important facts of Toileting Culture in Indonesia. River and sewerage system were normally found polluted. And the water infrastructures were poor. The Three hundred and six water utilities companies (PDAM) in Indonesia only served only 33 million (39%) urban people and 9 million (8%) rural people, the service also with sub-standard quality. Meanwhile the low water consumption were noted (14m3/ month /house hold) but the average pipeline leakage of reached 40%. And every day 400,000 m3 domestic waste is dumped directly into rivers and land without pretreatment. It was estimated that 70-75% of water pollutant comes from domestic. In year 2002, data from Ministry of Health showed 5,789 case of diarrhea with 94 death. Meanhwile, only Seven cities were served by the centralized sewerage system, servicing 973,000 population (1,31% of urban population or 0,5% of the total population in Indonesia).
Beberapa kebiasaan bertoilet juga ditemukan layaknyapersembahan dari beberapa toilet. Ada beberapa jenis toilet diamati seperti toilet flush (parit terbuka, duduk, kait), toilet kering (parit terbuka, menggali tanah), atau langsung ke kanal. Meanhwile, minimal 8 liter air bersih per orang yang dibutuhkan hanya untuk membersihkan “tubuh” setelah jongkok. Kertas toilet ditemukan tidak cocok untuk orang Indonesia (Sintawardani, N., Astuti, J.T., 2008). 112 .
Gambar 3. Contoh Toilet Rumah oleh Sintawardani, N., Astuti, J.T., (2008)114 .
Some toileting habits were also found such as the presents of several toilets. There are several types of toilets observed such as flush toilets (open ditch, sit, hook), dry toilets (open ditch, digging the earth), or direct to canal. Meanhwile, minimal of 8 liters the clean water per person was needed just to clean up the “body”after
squatting.
Toilet
paper was found unsuitable for Indonesian (Sintawardani, N., Astuti, J.T., 2008) 113 .
Figure 3. Examples of House Toilets by Sintawardani, N., Astuti, J.T., (2008)115 .
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Gambar 4. Contoh Toilet Umum di dalam Rumah oleh Sintawardani, N., Astuti, J.T., (2008) )116 .
Figure 4. Examples of Public Toilets in House by Sintawardani, N., Astuti, J.T., (2008)117 .
Sintawardani, N., Astuti, J.T., (2008) 118 juga menggambarkan Studi pada Persepsi Orang untuk Menggunakan Toilet kering, Pengenalan Bio-Toilet di Sekolah Agama. Sebagian besar Indonesia beragama Islam (88,22%). Oleh karena itu penerimaan untuk toilet kering (tanpa air) sangat tergantung dari pada aturan hukum Islam atau “Syariah”, Syariah berarti aturan Islam (way of life). LIPI menghasilkan kerjasama untuk memperkenalkan BioToilet (tipe S-50) dengan Daarut Tauhid Sekolah Agama (DT) untuk mempromosikan penggunaan toilet kering dan menghemat air. Sebuah unit modern bio-toilet telah dipasang untuk melayani satu orang asrama dan digunakan oleh LIPI untuk evaluasi kinerja.
Sintawardani, N., Astuti, J.T., (2008) 119 also described the Study on People Perception for Using Dry Toilet, Introduction of Bio-Toilet in a Religion School. Most of Indonesian are Moslem (88.22%). Therefore the acceptance for dry toilet (without water) depended heavily of on the Islamic rule of law or “Syariah”, Syariah means the rule of Islam (way of life). LIPI produced joint cooperation for introducing the Bio-Toilet (type S-50) with Daarut Tauhid Religious School (DT) to promote the use of dry toilet and conserve water. A unit of modern bio-toilet has been installed to serve one of its men dormitories and used by LIPI for performance evaluation.
Dalam asrama ini, 4070 40-70 siswa datang dari semua wilayah Indonesia bergabung untuk setiap 4-6 bulan. Para siswa DT belajar lebih banyak tentang bisnis dan kewirausahaan berdasarkan cara hidup Islam. Silabus mereka menekankan peningkatan kreativitas siswa pada kegiatan menghasilkan pendapatan dengan menggunakan informasi dan teknologi ramah lingkungan. Setelah siswa menggunakan bio toilet (BT) ditemukan bahwa hanya 59% responden dapat menggunakan BT selama mereka tinggal di sekolah. Hanya 40% dari siswa yang menggunakan BT, 60% darinya hanya jarang menggunakan BT. Seperti biasa, 56% dari siswa buang air besar 1 kali sehari, 38% buang air besar 2 kali sehari (Sintawardani, N., Astuti, J.T., 2008) 120.
In this dormitory, forty to seventy 40-70 students arrived from
all
part
of
Indonesia
joining for every 4-6 months. DT the students learn more about business and entrepreneurship based on Islamic way of life. Their syllabus emphasised increasing student’s creativity on income generating
activities
using
information and environmental friendly technology. After the students using bio toilet (BT) it was found that only 59% of respondents could use BT during their stay in school. Only 40% of the students who used BT, 60% were only seldom using BT. As normal, 56% of the students defecated 1 time daily, 38 % defecated 2 times daily (Sintawardani, N., Astuti, J.T., 2008) 121.
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Para siswa masih dapat menggunakan air untuk membersihkan tubuh mereka dengan menggunakan semprotan air. Semprotan air hanya dapat digunakan di daerah luar mangkuk BT. Sekitar 75% dari siswa masih membutuhkan 3 sampai 4 semprotan air. 10% siswa bisa menggunakan 1 sampai 2 semprotan air dan 15% siswa lebih dari 4. Penggunaan kertas toilet tidak dapat diterima bagi siswa. Sembilan puluh empat siswa tidak ingin menggunakan kertas toilet, karena mereka merasa masih haram (67%). 7% mengatakan bahwa kertas toilet hanya dapat digunakan dalam keadaan darurat, ketika tidak ada air. Sekitar 27% adalah doubtfull atau jarang menggunakan kertas toilet. Dan bahkan diperintahkan untuk langsung membuang kertas toilet ke BT, 63% dari siswa tidak pernah melemparkan kertas ke dalam mangkuk (Sintawardani, N., Astuti, J.T., 2008) 122.
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The students can still use waterto clean up their body by using water spray. Sprayed water can be used only in the outer area of BT-bowl. About 75% of the students still needed 3 to 4 water spray. 10% of students could use 1 to 2 water spray and 15% of students more than 4. The use of toilet paper was unacceptable for the students. Ninety four of the students did not want to use toilet paper, because they feel still unclean (67%). 7% said that toilet paper can be used only in emergency, when there’s no water. About 27% were doubtfull or uncommon to use toilet paper. And even was ordered to dispose toilet paper directly to BT, 63% of the students never throw paper to the bowl (Sintawardani, N., Astuti, J.T., 2008) 123.
Dari semua responden dalam tiga sekolah-periode, hanya 21% yang mengisi kuesioner setelah menggunakan BT. Nyatanya 59% dari siswa (total 164 siswa) mrnggunakan BT selama sekolah mereka. Grup yang aktif ini berada di usia 20 - 25 tahun (79%). Sekitar 63% adalah siswa SMA dan 37% adalah mahasiswa. Hanya 9% menyebutkan bahwa BT kotor, 91% mengatakan “Itu cukup bersih untuk penggunaan” Sepuluh persen dari siswa mengeluh pada bau yang datang dari BT. 90% mengatakan dari tidak berbau ke bau aneh ringan (Sintawardani, N., Astuti, J.T., 2008) 124.Meskipun penelitian menemukan banyak toilet kering diterima, lebih banyak lagi penelitian yang diperlukan untuk memvalidasi penerimaan toilet kering di masyarakat Indonesia. Karena semua literatur tersebut,
budaya
Surabaya
telah
From all respondents in three school-periods, only 21% filled up the questionnaires after using BT. In fact 59% of the students (totally 164 students) used BT during their school. This active group was in age of 20- 25 years old (79%). About 63% were high school students and 37% were undergraduate students. Only 9% mentioned that the BT was dirty, 91% said “It was clean enough for usage” Ten percent of the students complained on the bad smell came up from BT. 90% said from odorless to a light strange smell (Sintawardani, N., Astuti, J.T., 2008)
.Although the research
125
found many accepted dry toilet, more researches were needed to validate the acceptance of dry toilets among Indonesians. Because
of
all
these
toilet
di
literatures, the toileting culture
menjadi
isu
in Surabaya has become an
penting untuk dipetakan.
important issue to map out.
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CHAPTER 3.PROJECT METHODS (BAB 3. METODE PROYEK) Sebuah proyek mini multidisipliner diperlukan untuk menggambarkan budaya toilet di Surabaya. Mini-proyek yang dilakukan beranggotakan seluruhnya 230 siswa dengan kolaborasi dari 8 dosen mengajar 5 mata kuliah dari 3 Jurusan, seperti: Arsitektur, Desain Komunikasi Visual dan Sastra Inggris. Pendekatan ini adalah untuk merekam perilaku bertoilet sesuai kearifan lokal (budaya) dan desain toilet di Surabaya yang unik.
A multidisciplinary mini project was needed to portray the toileting culture in Surabaya. The mini-project was conducted comprising all 230 students with collaboration of 8 lecturers teaching 5 subjects from 3 Departments, such as: Architecture, Visual Communication Design and English Literature. The approach was to record the local knowledge toileting behaviour (culture) and toilets design in Surabaya which are unique.
Lima mata kuliah yang terintegrasi dalam program ini adalah: Desain Inklusif, Audio Visual 1, Ilustrasi, Desain Komunikasi Visual 3 and Produksi Drama.
The five subjects integrated in the program are: Inclusive Design, Audio Visual 1, Illustration, Visual Communication Design 3 and Play Production,
Sementara itu langkahlangkah dari proyek mini (pengintegrasian pengajaran) proyek yang terlibat:
• Review Literatur Sederhana • Persiapan Silabus • Pemetaan Masyarakat / Lokasi • Wawancara dan Dokumentasi Foto • Pengambilan dan Pengeditan Video | 76 |
Meanwhile
the
steps
of the mini project (teaching integration) project involved:
• Simple Literature Review • Syllabi Preparation • Community/
Location
Mapping • Interview and Photo Documentation • Video Shooting and Editing
• Produksi Ilustrasi • Pemetaan Google • Pelaporan dan Desain Mahasiswa • Produksi Drama • Presentasi Internal • Evaluasi Silabus • Pelaporan Akhir
• Production of Illustration • Google Mapping • Students Reporting and Designing • Production of Drama • Internal Presentation • Syllabi Evaluation • Final reporting
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3.1. SIMPLE LITERATURE REVIEW (3.1. TINJAUAN PUSTAKA SEDERHANA)
Tinjauan Literatur dilakukan untuk memahami pentingnya budaya bertoilet dan desain toilet untuk orang Surabaya. Dan ditemukan bahwa proses bertoilet memainkan bagian penting dari semua orang Surabaya. Buku penting telah dipindai, sementara e-books yang dipelajari oleh dosen dan mahasiswa untuk fakta-fakta penting. Penemuan ini dipresentasikan pada Bab 2.
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Literature Review was conducted to understand the importance of toileting culture and the toilet design for Surabaya people. And it was found that the toileting process played an important part of all Surabaya people. Important books were scanned, while the e-books were studied by lecturers and students for important facts. The findings were presented in the Chapter 2.
3.2. SYLLABI PREPARATION (3.2. PERSIAPAN SILABUS) Silabus telah dipersiapkan oleh tim secara individual. Tetapi mereka setelahnya mendiskusikannya dengan ketua tim dan mengadaptasikannya ke topik proyek dan tingkat kesulitan mata kuliah.
Syllabi were prepared by the team individually. But they were later discussed with the team leader and adapted to the project topic and level of difficulty of the subject.
Silabus Desain Inklusi dan Desain Komunikasi Visual sudah disiapkan untuk mengeksplorasi budaya bertoilet orang Surabaya. Sementara itu, silabus Ilustrasi, Audio Visual 1, dan Produksi Drama telah diarahkan untuk menerjemahkan budaya bertoilet dari Surabaya ke dalam presentasi yang artistik. Terakhir, silabus Desain Inklusi juga dirancang untuk menghasilkan desain toilet yang dapat diterima – dapat diakses – sehat – dan – fungsional. Silabus tersebut disampaikan dalam Bab 4.
The Inclusive Design and Visual Communication Design Syllabi were prepared to explore the toileting culture of Surabaya people. Meanwhile, the Illustration, Audio Visual 1, and Play Production syllabi were aimed to translate the toileting culture of Surabaya into artistic presentation. Lastly, the Inclusive Design syllabus was also designed to produce acceptable – accessible - healthy - and - functional toilet design. The syllabi were presented in Chapter 4.
Gambar 5. Diskusi Silabus
Figure 5. The Discussion of Syllabi
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3.3. COMMUNITY/ LOCATION MAPPING AND PERMIT APPLICATION (3.3. PEMETAAN KOMUNITAS/ LOKASI DAN PENGURUSAN PERIJINAN)
Masyarakat
calon
mitra dan lokasi contoh toilet telah dipetakan. Langkah ini dibantu
oleh
C20
Ayorek!
Platform,
Library, Surabaya
Punya Cerita, Surabaya Tempo Dulu,
Demaya—Desainer
Muda Warga dan ini
Surabaya,
Paguyuban
Strenkali
Surabaya,
organisasi
lainnya.
menunjukkan
pendekatan
kolaboratif
Hal
bahwa bisa
menghasilkan eksplorasi sukses.
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The possible partner communities and location of toilets example were mapped out. This step was assisted by C20 Library, Ayorek! Platform, Surabaya Punya Cerita (Story of Surabaya), Surabaya Tempo Dulu (Old Time Surabaya), Demaya - Desainer Muda Surabaya (Young Designer of Surabaya), Paguyuban Warga Strenkali Surabaya (Surabaya Riverside Communities Organisation), and other organisations. It showed that the collaborative approach could produce successful exploration.
Di sisi lain, izin penelitian sangat penting untuk eksplorasi. Dan surat
karena
itu
pengantar
beberapa disiapkan
untuk masyarakat dan lokasi. Beberapa daerah yang diamati adalah
Kampung
Bratang
Tangkis, Kampung Gunung Sari, Terminal Bus Purabaya, Grand City Mall, Perumahan, Rumah Kos,
Universitas,
Sekolah,
Taman Publik, Kereta api, dll. Karena wilayah yang luas, biaya transportasi
tambahan
dan
waktu eksplorasi diperlukan.
Gambar 6. Pemetaan Komunitas
Diskusi Lokasi
tentang atau
On the other hand, research permit was crucial for the exploration. And therefore some introductory letters were prepared for community and locations. Some areas that were observed are Bratang Tangkis Village (Kampung Bratang Tangkis), Gunung Sari Village (Kampung Gunung Sari), Purabaya Bus Terminal (Terminal Bus Purabaya), Grand City Mall (Mall Grand City), Residential (Perumahan), Rental Home (Rumah Kos), University (Universitas), School (Sekolah), Public Park (Taman Publik),Train (Kereta api)etc. Because of vast areas, the additional transportation costs and exploration time were needed.
Figure 6. The Discussion of Location or Community Mapping
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3.4. INTERVIEW AND PHOTO DOCUMENTATION (3.4. WAWANCARA DAN DOKUMENTASI FOTO) Wawancara dan dokumentasi foto dilakukan untuk menggali dan mengumpulkan data dari budaya bertoilet di Surabaya. Wawancara dilakukan dalam kelompok-kelompok kecil yang terdiri dari 4 sampai 6 orang. The Desain Inklusi program diajarkan untuk siswa tahun ke-3 untuk menciptakan desain inklusif (desain toilet), oleh karena itu eksplorasi yang rinci diperlukan. Para siswa Desain Inklusi menjelajahi budaya toilet di rumah mereka (ibu, kakek yang disabel, pembantu) serta pengguna lainnya seperti siswa tunanetra di sekolah tunanetra, penduduk kampung, dan para pengunjung mall. Eksplorasi mengambil 2 bulan. Dan metode penelitian visual yang digunakan (menggunakan foto, video dan kuesioner). Kuesioner ini dijelaskan dalam Lampiran 7. Hasil deskripsi dibagikan dalam http://undkpetra.wordpress.com/ http://desaininklusiukpetra.wordpress.com/
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Interviews
and
photo
documentations were conducted to explore and collect data of the toileting culture of Surabaya. Interviews were conducted in small groups consisting of 4 to 6 persons. The Inclusive Design course was taught for the 3nd year students creating inclusive design (the toilet design), therefore detail exploration was needed. The Inclusive Design students explored the toileting culture in their homes (mother, disabled grandfather, helpers) as well as other users such as the blind students in the blind school, the village residents, and the mall visitors. The exploration took 2 months. And visual research method was used (using photo, video and questionnaire). The questionnaire was described in the Appendix 7. The results of description were shared in the http://undkpetra.wordpress.com/ http://desaininklusiukpetra.wordpress.com/
Desain Komunikasi Visual 3 mata kuliah diajarkan untuk mahasiswa tahun ke-3 membuat website untuk pengetahuan lokal, oleh karena itu eksplorasi sederhana dilakukan. Dan dua belas kelompok Desain Komunikasi Visual 3 didistribusikan ke beberapa daerah Surabaya seperti Perumahan, Rumah Kos, Universitas, Sekolah, Taman Publik, Kereta Api, dll. Dan metode penelitian visual yang sederhanalah yang digunakan. Nantinya, hasil eksplorasi disajikan di dalam website yang mereka siapkan. Dan eksplorasi dan pengembangan website memerlukan waktu 2 bulan. Deskripsi rinci akan disajikan dalam Lampiran 2. Dan nama website adalah: • h t t p : / / p o n t e n o l o g y .
blogspot.com/
• h t t p : / / p o n t e n p o r e r .
blogspot.com/p/article. html • http://toilettesby.blogspot. com/ • http://wesee-wc.blogspot. com/ • http://pontentoedjoeh.wix. com/pontentoedjoeh • http://toiletalitas.wordpress.com/ • h t t p : / / n d o d h o g s a n t a i . wordpress.com/ • http://kolonialtoilet.wix. com/home#!toilet-kolonial/ctnx
The Visual Communication Design 3 course was taught for the 3nd year students creating websites for local knowledge, therefore simple exploration was conducted. And twelve groups of Visual Communication Design 3 were distributed to several areas of Surabaya as Residential (Perumahan), Rental Home (Rumah Kos), University (Universitas), School (Sekolah), Public Park (Taman Publik), Train (Kereta api) etc. And the simpler visual research method was used. Later, the exploration results were presented in the websites prepared by them. And The exploration and website development took 2 months. The detail description would be presented in the Appendix 2. And the name of websites are: • http://pontenology.blogspot. com/ • http://pontenporer.blogspot. com/p/article.html • http://toilettesby.blogspot. com/ • http://wesee-wc.blogspot. com/ • http://pontentoedjoeh.wix. com/pontentoedjoeh • http://toiletalitas.wordpress. com/ • http://ndodhogsantai.wordpress.com/ • http://kolonialtoilet.wix.com/ home#!toilet-kolonial/ctnx
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• http://knowingtoilet.wix. com/knowingtoilet • http://jedhingnews.wix.com/ intro • http://latoilette.wix.com/ latoilette • http://toillege.weebly.com/ index.html • http://toiletissue.tumblr. com/
• http://knowingtoilet.wix.com/
Gambar 7. Wawancara dan dokumentasi foto untuk Budaya Toileting
Figure 7. The interview and photo documentation of Toileting Culture
Gambar 8. Wawancara dan dokumentasi foto untuk Budaya Toileting
Figure 8. The interview and photo documentation of Toileting Culture
knowingtoilet
• http://jedhingnews.wix.com/intro
• http://latoilette.wix.com/latoilette
• http://toillege.weebly.com/ index.html • http://toiletissue.tumblr. com/
Gambar 9. Asistensi dengan tutor hasil wawancara dan dokumentasi foto untuk Budaya Toileting
Figure 9. The assistance with tutor interview and photo documentation of Toileting Culture
Gambar 10. Asistensi dengan tutor hasil wawancara dan dokumentasi foto untuk Budaya Toileting
Figure 10. The assistance with tutor interview and photo documentation of Toileting Culture
Gambar 11. Asistensi dengan tutor hasil wawancara dan dokumentasi foto untuk Budaya Toileting
Figure 11. The assistance with tutor interview and photo documentation of Toileting Culture | 85 |
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Gambar 12. Dokumentasi foto untuk Budaya Toileting
Figure 12. documentation Culture
The photo of Toileting
Gambar 13. Dokumentasi foto untuk Budaya Toileting
Figure 13. The photo documentation of Toileting Culture
3.5. VIDEO SHOOTING AND EDITING (3.5. SHOOTING DAN EDITING VIDEO) Setelah informasi budaya toilet dikumpulkan, video pendukung disiapkan. Karena waktu dan keterbatasan sumber daya, hanya 5 cerita toilet yang direkonstruksi. Ceritacerita sekitar budaya bertoilet di Sekolah Penyandang Tuna Netra, Kampung Gunung Sari dan Bratang tangkis, Grand City Mall dan Kereta Api. Videografi adalah fokus dari mata kuliah Audio Visual 1, karena itu skrip disiapkan oleh Ketua Tim dan Dosen. Di sisi lain, kreativitas dan fleksibilitas diberikan kepada mahasiswa untuk produksi dan editing.
After the toileting culture information were collected, the supporting videos were prepared. Because of time and resource limitation, only 5 toileting stories were reconstructed. The stories were about toileting cultures in the Blind School, The Gunung Sari and Bratang Tangkis Village, The Grand City Mall and The Train. The videography was the focused of Audio Visual 1 course, therefore the script was prepared by the Team Leader and Lecturer. On the other hand, creativity and flexibility were given to the students for production and editing.
Kisah terakhir adalah pelatihan toilet yang dibuat oleh tim Sastra Inggris, dalam mata kuliah Produksi Drama.
The last story was the potty training that created by the English Literature team, in the Play Production Course.
Gambar 14. Video Budaya Toileting
Figure 14. The video shooting of Toileting Culture
shooting
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Gambar 15. Video Budaya Toileting
shooting
Figure 15. The video shooting of Toileting Culture
Gambar 16. Video Budaya Toileting
shooting
Figure 16. The video shooting of Toileting Culture
Gambar 17. Video Budaya Toileting
editing
Figure 17.Video Toileting Culture
editing
of
Gambar 18. Video Budaya Toileting
editing
Figure 18. Video editing of Toileting Culture
3.6. PRODUCTION OF ILLUSTRATION (3.6. PRODUKSI ILUSTRASI) Ilustrasi sederhana mengenai budaya bertoilet diproduksi secara manual. Mata Kuliah Ilustrasi diajarkan untuk mempersiapkan siswa tahun ke 2 untuk membuat konsep dengan sketsa.
The simple illustration of toileting culture was produced manually. The illustration course was taught for preparing the 2nd year students for creating concept with sketches.
Produksi ilustrasi dilakukan dalam waktu 3 minggu. Karena waktu dan keterbatasan kecakapan, ilustrasi terbatas hanya untuk menuliskan kondisi bertoilet budaya dengan presentasi grafis keren.
The illustration production was conducted in 3 weeks. Because of the time and skill limitation, the illustration was limited only to prescribe the condition of toileting culture with cool graphic presentation.
Gambar 19. Persiapan ilustrasi untuk Budaya Toileting
Figure 19. The illustration preparation of Toileting Culture
Gambar 20. Persiapan ilustrasi untuk Budaya Toileting
Figure 20. The illustration preparation of Toileting Culture | 89 |
3.7. GOOGLEMAPPING (3.7. PEMETAAN DENGAN GOOGLE) Proses pemetaan Google juga dilakukan bersamaan dengan wawancara, foto, pengambilan video. Tim ini dilengkapi dengan smart phone untuk melakukan langkah ini. Untuk membuat pemetaan google efisien, konsultasi dilakukan kepada nara sumber Teknologi Informatika dari C20 Library dan Dosen Teknologi Informatika dari Universitas Widya Mandira.
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The Google mapping process was also conducted simultaneously with the interview, photo, video taking. The team was equipped with the smart phone to conduct this step. To make the google mapping efficient, the consultation was conducted to Informatics Technology Person from C20 Library and Informatics Technology Lecturer form Widya Mandira University.
3.8. STUDENTS REPORTING AND DESIGNING (3.8. PELAPORAN DAN DESAIN MAHASISWA)
Mahasiswa Desain Inklusi dan Desain Komunikasi Visual 3 menyiapkan laporan eksplorasi. Ini yang kemudian diterjemahkan ke dalam desain dan cerita. Laporan tersebut kemudian diterjemahkan dan dipublikasikan di website UNDK Petra.
Students of Inclusive Design and Visual Communication Design 3 prepared exploration reports. These were later translated into the design and stories. The reports were then translated and published in the UNDK Petra website.
Proses pelaporan juga mencakup proses desain mahasiswa dan lokakarya desain toilet partisipatif, bekerjasama dengan C20 Library dan Ayorek!. Desain ini dilakukan dalam kelompok kecil dengan mempertimbangkan tujuh prinsip desain inklusif. Proses desain dipandu oleh dosen. Terakhir, lokakarya desain toilet partisipatif dilakukan dengan melibatkan 2 narasumber yang dipilih, yang mana adalah Bapak Tutus Setiawan SPd . (tuna netra) dan Bapak Ahmad Fauzi M.Hum. (penderita cerebral palsy) Para narasumber menjelaskan kebutuhan mereka akan desain toilet.
The reporting process was also incorporated the students’ design process and participative toilet design workshop, in collaboration withC20 Library and Ayorek!. The design was conducted in the small group with considering the seven principles of inclusive design. The design process was guided by the lecturer. Lastly, a participative toilet design workshop was conducted involving 2 selected resource persons, which were the blind person Mr Tutus Setiawan SPd. and cerebral palsy person Mr Ahmad Fauzi M.Hum. The resource persons described their needs for toilet designs.
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Lokakarya desain partisipatif sebenarnya memperkaya pengetahuan siswa desain inklusi.
The participative design workshop actually enriched the knowledge of inclusive design students.
Gambar 21. Proses desain toilet berbasis - pengetahuan – lokal
Figure 21. The design process of local - knowledge - based toilet
Gambar 22. Proses desain toilet berbasis - pengetahuan – lokal
Figure 22. The design process of local - knowledge - based toilet
Gambar 23. Proses desain toilet berbasis - pengetahuan – lokal
Figure 23. The design process of local - knowledge - based toilet
Gambar 24. Nara sumber dalam proses desain toilet berbasis pengetahuan – lokal
Figure 24. The resource person in design process of local knowledge - based toilet
Gambar 25. Proses desain toilet berbasis - pengetahuan – lokal
Figure 25. The design process of local - knowledge - based toilet
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3.9. INTERNAL TEAM PRESENTATION (3.9. PRESENTASI TIM INTERNAL) Presentasi internal dilakukan sebagai ujian tengah semester oleh mahasiswa dan dosen Desain Inklusi, Desain Komunikasi Visual 3, maupun Audio Visual 1. Proses ini dilakukan di kelas. Sharing tersebut ditemukan penuh wawasan. Dalam rangka untuk berbagi pengetahuan eksplorasi di kelas desain inklusi para mahasiswa dalam kelompok ditata ulang dan mereka harus berbagi dalam tim baru. Sharing tersebut ditemukan meningkatkan pengetahuan lokal para siswa.
Gambar 26. Presentasi internal BudayaToileting
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Internal presentation was conducted as the mid-term test by the Inclusive Design, Visual Communication Design 3 as well as Audio Visual 1 students and lecturers. The process was conducted in the class. The sharing was found insightful. In order to share the exploration knowledge in the inclusive design class the group students were rearranged and they have to share within the new team. The sharing was found increase the local knowledge of the students.
Figure 26. The internal presentation of Toileting Culture
Gambar 27.Presentasi internal BudayaToileting
Figure 27. The internal presentation of Toileting Culture
Gambar 28.Presentasi internal Budaya Toileting
Figure 28. The internal presentation of Toileting Culture
Gambar 29. Presentasi internal Budaya Toileting
Figure 29. The internal presentation of Toileting Culture
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Gambar 30.Presentasi internal Budaya Toileting
Figure 30. presentation Culture
The internal of Toileting
Gambar 31. Presentasi internal Budaya Toileting
Figure 31. presentation Culture
The internal of Toileting
3.10. PRODUCTION OF TOILETING CULTURE DRAMA (3.10. PRODUKSI DRAMA BUDAYA TOILETING) Sebuah Drama dinamai The Potty Training (Pelatihan Menggunakan Toilet) dibuat dan dimainkan oleh tim Sastra Inggris, dalam Mata Kuliah Produksi Drama. Drama ini juga didukung oleh Tim Desain Inklusi dan Audio Visual untuk dokumentasi dan persiapan pengaturan (setting) panggung. Ini benar-benar menunjukkan kolaborasi besar di antara dosen dan mahasiswa.
A Drama called The Potty Training was created and played by the English Literature team, in the Play Production Course. The drama was also supported by the Audio Visual and Inclusive Design Team for documentation and stage setting preparation. This was actually showed great collaboration among lecturers and students.
Gambar 32. Persiapan panggung Drama Budaya Bertoilet “The Potty Training” (“Pelatihan Menggunakan Toilet”)
Figure 32. The stage preparation of Toileting Culture Drama “Potty Training”
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Gambar 33. Persiapan panggung Drama Budaya Bertoilet “The Potty Training” (“Pelatihan Menggunakan Toilet”)
Figure 33. The stage preparation of Toileting Culture Drama “Potty Training”
Gambar 34.Persiapan panggung Drama Budaya Bertoilet “The Potty Training” (“Pelatihan Menggunakan Toilet”)
Figure 34. The stage preparation of Toileting Culture Drama “Potty Training”
Gambar 35. Tata panggung Drama Budaya Bertoilet “The Potty Training” (“Pelatihan Menggunakan Toilet”)
Gambar 36. Tata panggung Drama Budaya Bertoilet “The Potty Training” (“Pelatihan Menggunakan Toilet”)
Figure 35. The stage of Toileting Culture Drama “Potty Training”
Figure 36. The stage of Toileting Culture Drama “Potty Training”
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Gambar 37. Tata panggung Drama Budaya Bertoilet “The Potty Training” (“Pelatihan Menggunakan Toilet”)
Figure 37. The stage of Toileting Culture Drama “Potty Training”
Gambar 38. Drama Budaya Bertoilet “The Potty Training” (“Pelatihan Menggunakan Toilet”)
Figure 38. The Drama Play of Toileting Culture Drama “Potty Training”
Gambar 39.Drama Budaya Bertoilet “The Potty Training” (“Pelatihan Menggunakan Toilet”)
Figure 39. The Drama Play of Toileting Culture Drama “Potty Training”
Gambar 40. Drama Budaya Bertoilet “The Potty Training” (“Pelatihan Menggunakan Toilet”)
Figure 40. The Drama Play of Toileting Culture Drama “Potty Training”
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Gambar 41. Drama Budaya Bertoilet “The Potty Training” (“Pelatihan Menggunakan Toilet”)
Figure 41. The Drama Play of Toileting Culture Drama “Potty Training”
Gambar 42. Tim yang terlibat dalam Drama Budaya Bertoilet “The Potty Training” (“Pelatihan Menggunakan Toilet”)
Figure 42. The team involved in Production of Toileting Culture Drama “Potty Training”
Gambar 43. Tim yang terlibat dalam Drama Budaya Bertoilet “The Potty Training” (“Pelatihan Menggunakan Toilet”)
Figure 43. The team involved in Production of Toileting Culture Drama “Potty Training”
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3.11. SYLLABI EVALUATION (3.11. EVALUASI SILABUS)
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Silabus dievaluasi dalam rangka menciptakan perbaikan terhadap mata kuliah serta Program Petra UNDK. Evaluasi dilakukan secara internal maupun dalam Evaluasi Petra UNDK. The Silabus kemudian akan disajikan dalam sosialisasi Program Petra UNDK di website serta dalam Lokakarya (Workshop) UNDK pada tahun 2014.
The syllabi were evaluated in order to create improvement to the subjects as well as UNDK Petra Program. The evaluation was conducted internally as well as in the UNDK Petra Evaluation. The Syllabi later would be presented in the UNDK Petra Program socialisation in website as well as in the UNDK Workshop in 2014.
Gambar 44. Rapat tim koordinasi program dan evaluasi silabus
Figure 44. The team coordination and syllabi evaluation meeting
Gambar 45. Rapat tim koordinasi program dan evaluasi silabus
Figure 45. The team coordination and syllabi evaluation meeting
Gambar 46. Rapat tim koordinasi program dan evaluasi silabus
Figure 46. The team coordination and syllabi evaluation meeting
Gambar 47. Rapat tim koordinasi program dan evaluasi silabus
Figure 47. The coordination and evaluation meeting
Gambar 48. Rapat tim koordinasi program dan evaluasi silabus
Figure 48. The team coordination and syllabi evaluation meeting
team syllabi
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3.12. FINAL REPORTING (3.12. PELAPORAN FINAL) Pelaporan Final disiapkan oleh UNDK Petra didukung oleh penerjemah dari Ayorek! Network (Jaringan Ayorek!). Laporan ini disusun bilingual agar dapat untuk berbagi program di Indonesia serta untuk memenuhi tanggung jawab ke Lembaga Amerika (United Boards), UNDK dan Unika Soegijapranata
Final Reporting was prepared by UNDK Petra supported by translators from Ayorek! Network. The report was prepared bilingually in order to be able to share the program in Indonesia as well as to fulfil the responsibility to United Boards, UNDK and Unika Soegijapranata.
3.13. BUDGET REPORT (3.13. PELAPORAN KEUANGAN) Laporan Anggaran dipersiapkan setelah mengkonsolidasikan seluruh pengeluaran. Penganggaran tersebut dikategorikan sebagai usulan anggaran asli dengan sedikit penyesuaian.
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Budget report was prepared after consolidating all spending. The budgeting was categorised as the original budget proposal with slight adjustment.
CHAPTER 4.RESULTS AND DISCUSSION (BAB 4. HASIL DAN PEMBAHASAN) 4.1. SYLLABUSOF INCLUSIVE DESIGN (4.1. SILABUS DESAIN INKLUSI) Silabus :Mata Kuliah ini mengajarkan prinsip desain yang memperhatikan kebutuhan pengguna. Prinsip – prinsip desain inklusi akan dapat diterapkan dalam desain lingkungan binaan agar aksesibel dan dapat digunakan oleh sebanyak mungkin orang. Dan sebuah proyek berskala kecil akan diberikan pada mahasiswa agar dapat menerapkan pendekatan desain inklusi secara langsung.
Kepustakaan :
• Clarkson, J., (ed.), (2003), Inclusive Design: Design for the Whole Population, Springer • Linda L. Nussbaumer, L., L, (2012), Inclusive Design: A Universal Need, Fairchild Books, • Pedoman Teknis Fasilitas dan Aksesibilitas pada Bangunan Gedung dan Lingkungan (Peraturan Menteri Pekerjaan Umum No 30/PRT/M/2006) • http://udeworld.com/dissemination/design-resources. html • http://www.ncsu.edu/www/ ncsu/design/sod5/cud/
Syllabus : The course teaches principles of design that takes into account the user needs. The inclusive design principles will be applied in the design of the built environment that are accessible and can be used by many people as possible. And a small scale project was provided for students to directly implement the inclusive design approach.
References : • Clarkson, J., (ed.), (2003), Inclusive Design: Design for the Whole Population, Springer • Linda L. Nussbaumer, L., L, (2012), Inclusive Design: A Universal Need, Fairchild Books, • Pedoman Teknis Fasilitas dan Aksesibilitas pada Bangunan Gedung dan Lingkungan (Peraturan Menteri Pekerjaan Umum No 30/PRT/M/2006) • http://udeworld.com/dissemination/design-resources. html • http://www.ncsu.edu/www/ ncsu/design/sod5/cud/
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Sasaran : • Mahasiswa mengenal adanya spektrum kemampuan manusia yg berbeda-beda • Mahasiswa menyadari dampak dari spektrum ini terhadap kebutuhan aksesibilitas dan penggunaan karya arsitektur yang berbeda • Mahasiswa menyadari pentingnya proses desain yang terintegrasi (dengan mengutamakan pendekatan desain inklusi) • Mahasiswa memahami prinsip-prinsip desain inklusi dalam arsitektur • Mahasiswa mampu menyusun karakteristik kebutuhan pengguna secara spesifik • Mahasiswa mampu membuat observasi/riset sederhana tentang penerapan prinsip desain inklusi dalam lingkungan yang ada • Mahasiswa mampu mengevaluasi desain yang ada terhadap prinsip desain inklusi • Mahasiswa mampu menerapkan prinsip-prinsip desain inklusi dalam desain arsitektur sederhana (bagian tertentu dalam desain arsitektur)
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Goals : • Students realise the spectrum of human abilities that vary • Students are aware of the impact of the spectrum to the accessibility needs and the different architectural design usage • Students recognize the importance of an integrated design process (with emphasis on the inclusive design approach) • Students understand the principles of inclusive design in architecture • Students are able to develop the characteristics of specific user needs • Students are able to make observations / simple research on the application of the inclusive design principles in the existing environment • Students are able to evaluate the existing design of the inclusive design principles • Students are able to apply the principles of inclusive design in a simple architectural design (certain parts of the architectural design)
Materi : • Pengantar ttg Desain Universal dan Desain Inklusi • Pengenalan Spektrum Pengguna Desain Inklusi • Prinsip Dasar Desain Universal • Prinsip Dasar Desain Inklusi • Kriteria – Kriteria dari Desain Inklusi • Proses Desain Inklusi • Observasi ke Sekolah atau Fasilitas Difabel Workshop Desain
Material : • Introduction on the Universal Design and Inclusive Design • Introduction on User Spectrum of Inclusive Design • Basic Principles of Universal Design • Basic Principles of Inclusive Design • Criteria of Inclusive Design • Inclusive Design Process • Observation to School or Difable Facilities • Design Workshop
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4.2. SYLLABUS OF VISUAL COMMUNICATION DESIGN 3 (4.2. SILABUS DESAIN KOMUNIKASI VISUAL 3)
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Silabus: Mata Kuliah ini mengajarkan siswa untuk melakukan penelitian (eksplorasi) pengetahuan - lokal sederhana dan mempersiapkan website dan media nonkonvensional lainnya. Dan penelitian ini penting untuk menjelajahi pengetahuan lokal. Di sisi lain, situs web yang disiapkan akan mampu menyebarluaskan pengetahuan lokal secara global.
Syllabus : This course teaches students to conduct simple local – knowledge research (exploration) and prepare website and other nonconventional media. And the research is important for exploring local knowledge. On the other hand, the website prepared would be able to disseminate the local knowledge globally.
Tujuan : Memberikan pengalaman dan pemahaman siswa Untuk informasi vernakular yang berarti lokal, tradisional dan asli pribumi. Vernakularterdiri dari proses-proses yang terjadi di masyarakat sesuai dengan perilaku, tradisi, dan budaya. Memberikan pengalaman dan keterampilan teknis bagi mahasiswa untuk mempersiapkan media digital konvensional (website) dan media non-konvensional (kampanye sosial).
Purpose : Provide experience and understanding of the studentfor vernacular information that means local, traditional and natives. The vernacular consisted processes happened in the communities according to behavior, traditions, and cultures. Provide experience and technical skill for students for preparing digital conventional media (website) and nonconventional media (social campaign).
Sasaran : • Mahasiswa memahami metode penelitian untuk mengeksplorasi pengetahuan lokal. • Mahasiswa mampu menyebarluaskan informasi ini secara digital dengan situs web • Mahasiswa mampu menyebarluaskan website dengan media non-konvensional (kampanye sosial) • Mahasiswa dapat menggunakan media digital (suara, foto, video) untuk penelitian visual
Goals : • Students understand research methods to explore the local knowledge. • Students able to disseminate this information digitally.with website • Students able to disseminate the website with nonconventional media (social campaign) • Students able to use digital media (sounds, photos, videos) for visual research
Materi : • Metode Penelitian Visual • Proses Eksplorasi • Pengembangan Situs Web • Pengembangan Media Non-Konvensional • Asistensi
Material : Visual Research Methods Exploration Process Website Development Non-Conventional Media Development Assistance
• • • • •
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4.3. SYLLABUSOF AUDIO VISUAL 1 (4.3. SILABUS AUDIO VISUAL 1) Silabus : Mata Kuliah ini merupakan pemgembangan bidang fotografi. Dan mata kuliah ini mengajarkan teknik mengungkapkan ide gagasan melalui gambar bergerak. Meliputi konsep, tahapan, material, teknik pra-produksi, produksi sampai evaluasi proses tersebut. Tujuan : Memberikan pengalaman dan pemahaman pada mahasiswa proses rekam video dengan spesifikasi peralatan (kamera, komponen kamera, dan lensa) dan kemampuan rekam video kamera yang berbeda-beda disertai dengan teknik rekam video.
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Syllabus : This development
course of
was
a
photography
field. And the course taught techniques to reveal the ideas with moving image. Involving the concept, steps, materials, techniques of pre-production, production
and
evaluation
process. Purpose : Provide experience and understanding of the student about video recording process with the specification of equipment (cameras, camera components, and lens) and the different ability to record video cameracomplemented to video recording technique.
Sasaran : • Mahasiswa memahami cara kerja kamera dan komponennya • Mahasiswa memahami spesifikasi kamera dan lensa (misal. ISO, exposure, shutter speed, focal length, frame rate, resolusi, dlsb.) • Mahasiswa memahami kemampuan rekam video kamera dengan memperhatikan setting rekam video dan jenis memory card • Mahasiswa mengenal adanya spektrum instrumen kamera rekam yg berbedabeda • Mahasiswa mengetahui dan menerapkan penggunaan komposisi dan teknik framing dalam produksi video. • Mahasiswa mengetahui dan menerapkan teknik dan setting (camera motion, lighting, sound recording, dan production) dalam produksi video. • Mahasiswa mengetahui hasil kualitas video yang berdeda-beda dari perbedaan spektrum instrumen kamera rekam yang digunakan • Mahasiswa mampu mengevaluasi hasil uji rekam video
Goals : • Students understand the workings of the camera and its components • Students understand the camera specifications and lens (eg ISO, exposure, shutter speed, focal length, frame rate, resolution, etc.) • Students understand camera video recording ability by noticed video recording settings and memory card types. • Students get to know any different camera recorder instruments spectrum • Students know and apply composition and framing techniques using on video production. • Students learn and apply the techniques and settings (camera motion, lighting, sound recording, and production) on video production. • Students know the results of video quality varies by camera recorder differences spectrum of instruments used • Students are able to evaluate the results of video recording trials
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Materi : • Kamera DSLR dalam AV • Komposisi & Teknik Framing • Camera Motion • Lighting • Sound Recording • Non-Linear Editing&Digital Post-Production • Survey Project 2 • Produksi Project 2 • Produksi & Paska-Produksi Project 2 • Paska-Produksi Project 2
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• • • • • • • • • •
Material : DSLR Camera in AV Composition & Framing Techniques Camera Motion Lighting Sound Recording Non-Linear Editing & Digital Post-Production Project 2 Survey Project 2 Production Project 2 Production & PostProduction Project 2 Post-Production
4.4. SYLLABUS OF ILLUSTRATION (4.4. SILABUS ILUSTRASI) Silabus: Mata Kuliah ini mengajarkan siswa untuk dapat menggambarkan konsep dengan visualisasi kreatif. Mata Kuliah ini juga meningkatkan keterampilan ilustrasi (gambar) para mahasiswa, yang kemudian akan dikembangkan secara digital dalam tahap lanjut.
Syllabus : This
course
teaches
students to be able to illustrate a
concept
with
creative
visualisation. The course also enhanced
the
illustration
(drawing) skill of the students, which later would be developed digitally in the further stage.
Tujuan : Memberikan pengalaman dan pemahaman mahasiswa untuk mengkomunikasikan konsep visual dengan kemampuan ilustrasi. Dalam rangka memahami budaya bertoilet dan kemampuan, tugas ilustrasi selama 3 minggu telah diberikan pada mahasiswa.
Purpose : Provide experience and understanding of the student to communicate the visual concept with illustration skill. In order to understand the toileting culture and the skill, a 3-weeksillustration-assignment was given to the students.
Sasaran : • Mahasiswa memahami keterampilan ilustrasi, yang mencakup budaya bertoilet. • Mahasiswa mampu menggambarkan budaya toilet secara kreatif. • Mahasiswa mampu mengkomunikasikan ide-ide yang tabu dengan ilustrasi.
Goals : • Students understand the illustration skill, including the toileting culture.. • Students able to illustrate the toileting culture creatively. • Students able to communicate the taboo ideas with illustration
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• • • •
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Materi: Proses Eksplorasi Sederhana Keterampilan Ilustrasi Praktek Ilustrasi Asistensi
• • • •
Material : Simple Exploration Process Illustration Skill Illustration Practice Assistance
4.5. SYLLABUS OF PLAY PRODUCTION (4.5. SILABUSPLAY PRODUCTION) Silabus: Mata kuliah ini mengajarkan Produksi Drama dan keterampilan bermain drama bagi para mahasiswa bahasa Inggris. Para siswa diajarkan untuk membuat drama sandiwara, mempersiapkan, menyutradarai dan menjalankan drama dengan sesuai. Drama ini akan menggambarkan pengetahuan lokal seperti budaya bertoilet Surabaya. Tujuan: Memberikan pengalaman dan pemahaman para mahasiswa untuk membuat sebuah drama sandiwara, mempersiapkan, menyutradarai dan menjalankan drama dengan sempurna.
Sasaran: • Mahasiswa mampu menulis drama sandiwara • Mahasiswa mampu mempersiapkan drama • Mahasiswa mampu menjalankan sandiwara dengan sempurna • Mahasiswa memahami dan mampu menyutradarai pemain
Syllabus : This course teaches a Play Production and drama playing skill for the English students. The students were taught to create a drama play, prepare, direct and execute the drama accordingly. The drama would picture the local knowledge such as toileting culture of Surabaya. Purpose : Provide experience and understandings of the students to create a drama play, prepare, direct and execute the drama perfectly.
Goals : • Students able to write the drama play • Students able to prepare the drama • Students able to execute the play perfectly • Students understand and able to direct player
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Materi: • Proses Eksplorasi Sederhana • Menulis Drama Sandiwara • Persiapan Drama • Permainan Drama • Produksi Drama
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Material : • Simple Exploration Process • Drama Play Writing • Drama Preparation • Drama Playing • Play Production
4.6. TOILETING CULTURE OF SURABAYA STORY AND PHOTOS (4.6. CERITA DAN FOTO BUDAYA TOILETING DI SURABAYA) Budaya Toilet Warga Surabaya telah didokumentasikan dalam berbagai website dan lampiran. Tetapi ada empat cerita penting yang perlu dipaparkan dengan lebih detail untuk mewakili eksplorasi budaya lokal ini yaitu:
• Budaya Toileting di Kawasan Pinggir Kali Surabaya • Budaya Toileting di Sekolah Tuna Netra • Budaya Toileting di Mall Grand City • Budaya Toileting di Kereta Api
Budaya di
Kawasan
Toileting Pinggir
Kali
Surabaya (Strenkali Surabaya) Disarikan oleh Gunawan T. ST. MSc. dari Kelompok DKV3
The Toileting Culture of Surabaya People has been documented in the several websites and appendices. But there are four main stories to be explained in detail to represent this local knowledge exploration, such as:
• Toileting Culture of Riverside Areas of Surabaya • Toileting Culture of the Blind School • Toileting Culture of Grand City Mall • Toileting Culture of Train
Toileting
Culture
of
Riverside Areas of Surabaya Summarized by Gunawan T. ST. MSc. from Team DKV3
Ponten Tujuh dan Kelompok
Ponten Tujuh and Team Desain
Desain Inklusi Strenkali.
Inklusi Strenkali.
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Budaya ke WC (water closet) atau “Toileting Culture” merupakan pengetahuan lokal di Strenkali (kawasan pinggir kali) Surabaya yang sangat menarik. Pertama ternyata terdapat perubahan pola WC yang langsung dibuang ke kali menjadi fasilitas ponten umum dan kemudian setelah menjadi ekonomi masyarakat lebih baik lagi menjadi fasilitas WC pribadi. Beberapa temuan ini didokumentasikan oleh Kelompok DKV3 Ponten Tujuh dan Kelompok Desain Inklusi Strenkali. Pertama – tama kebiasaan untuk membuang air langsung ke sungai awalnya memang terjadi di kawasan ini sejak tahun 1950-an. Tetapi perlahan – lahan kebiasaan ini ditinggalkan warga karena warga merasa terganggu atas bau dari tinja yang tidak hanyut pada saat musim kemarau menurut Bu Ni Nyoman Sariani atau yang akrab disebut Bu Komang, warga Kampung Bratang Tangkis.
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Toileting
Culture
is
a
local knowledge in Strenkali (river bank areas) Surabaya which is very interesting. First, there is a change on the habit of defecation directly on the river to be in public toilet. Now, as the economic condition of people is getting better, it turns to be private toilet. A number of findings were documented by Team DKV3 Ponten Tujuh and Team Desain Inklusi Strenkali. First, the habit of defecation directly on the river did occur in this area in 1950s. Such habit was slowly left as they felt disturbed by the smell of feces which was not flushed during dry season, according to Ms Ni Nyoman Sariani or more familiarly known as Ms Komang, a resident of Kampung Bratang Tangkis.
Pada awal tahun 19681990 dilakukan program Kampung Improvement Program di berbagai Kampung di Surabaya. Dan beberapa Kampung ini termasuk Bratang Tangkis mendapatkan fasilitas Mandi Cuci Kakus (MCK) Umum atau Ponten. Selain itu, beberapa kampung seperti Paguyuban Warga Strenkali Surabaya (PWSS)juga untuk mengadakan ponten umum dalam kerangka upaya penataan menata kampung dan jogo kali (menjaga kali). 126
In early 1968 to 1990 Kampung Improvement Program was held in a number of Kampung in Surabaya. Some of these Kampungs, including Bratang Tangkis, got public bathing, washing, and toilet facilities (in Indonesia, it is known as MCK). In addition, some kampungs such as Strenkali Surabaya community also built public restroom within the framework of kampung arrangement and jogo kali (keep the river clean). 127
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Sejak 31 Mei 2002, warga kampung dalam PWSS secara swadaya bertahan dari upaya penggusuran yang beberapa kali. Dan akhirnya, pada 5 Oktober 2007, aspirasi PWSS ditanggapi oleh DPRD Jawa Timur dengan penyusunan Perda no. 9 tahun 2007 yang mewadahi berbagai ide dari para pemangku kepentingan yang berbeda. Pada pasal 13 Perda ini disebutkan bahwa di stren kali diijinkan kawasan permukiman terbatas dengan syarat harus dilakukan penataan kampung pinggir kali. Karena itu warga memulai membangun Rumah Contoh di Strenkali telah dirintis sejak tahun 2005, dan konstruksinya pada tahun 2008. Rumahrumah kampung yang tadinya membelakangi sungai diubah menjadi menghadap sungai. Perubahan ini diikuti dengan pembuatan jalan inspeksi selebar 3-5 meter yang mengorbankan sebagian besar rumah yang ada. WC yang asalnya berupa WC yang langsung membuang tinja ke sungai dipindahkan ke bagian belakang rumah yang menghadap ke jalan, sedangkan septik tank perlahan – lahan dibangun agar tidak mengotori sungai lagi. 128
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Since May 31, 2002, residents of Strenkali Surabaya persistently stayed despite eviction effort several times done by the authorities. Finally, on October 5, 2007, aspiration of the residents was responded by Regional Parliametns of East Java indicated by arranging Local Regulation No. 9 2007. This regulation accomodated various ideas of different range of stakeholders. Of chapter 13 of the regulation, it is written that limited settlement is permitted in Strenkali under the condition that the arrangement is mandatory for kampung in river bank area. That was what encouraged people to design Exemplification House in Strenkali which had been commenced since 2005. Then the construction was started in 2005. All houses in the kampung which previously backed the river was changed to face the river. This change was followed by the construction of road as wide as 3 to 5 meters. It sacrificed most houses there. Toilet whose disposal channel directly linked to the river was moved to the rear side of the house facing the street. Septic tanks were built not to make the river dirty. 129
Ponten RT 07, Gunungsari, inisudahberdiri sejak duapuluhtahun yang lalu. Dan ponteninidibangunawalnya untuk mewadahi kebutuhan warga RT 07 Gunungsari untuk buang hajat dan mandi. Langkah ini ditempuh warga karena terbatasnya ekonomi warga untuk membuat WC sendiri buanghajatdanmandi di KaliMas. Selain itu juga terbatasnya lahan untuktangki septik (septictank) dan terbatasnya pasokan air bersih. Ponten ini dibangun dari usaha swadaya masyarakat cucimobilRT 07. Kemudian ternyata perlahan – lahan ponten ini juga menjadi usaha bersama yang dimanfaatkan warga sekitar seperti sopir angkot yang biasamangkal di Terminal Joyoboyo. Ponten ini memberikan tariff Rp1.000,- untuk buang air kecil (BAK) dan Rp 2.000,-untuk buang air besar (BAB). Hal ini diperuntukan untuk biaya pemeliharaan. Namun kenyataannya, berdasarkan cerita Pak Soewarto penjaga Ponten tersebut, seringkali pengguna ponten membayar secara sukarela saja.Ponten ini buka setiap hari antara jam 6 pagi sampai jam 6 petang, selanjutnya hanya 1 bilik ponten yang masih terbuka untuk pengguna umum.
Restroom
of
RT
07,
Gunungsari, had been there since twent years ago. It was built to accommodate the need of RT 07 Gunungsari for defecation and bathing. It was done because of the financial limitation of the people there to build private toilet in their house. In addition, it was also because of the lack of area for the septick tank and also of clean water supply. This restroom was built voluntarily by the residents of RT 07. In fact, it slowly became a business serving public transportation’s driver who stopped at Terminal Joyoboyo.
The toilet ticket fee is IDR 1,000 for peeing and IDR 2,000 for defecating. It is intended as cleaning fee. But based on Mr Soewarto, it is often the case that the toilet users pay as they want. This restroom is open from 6 am to 6 pm. After the opening hour, only 1 cubicle is open for public.
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Kenyamanan menunaikan BAK dan BAB di ponten ini cukup nyaman dan sejuk karena dinaungi pohon mangga yang besar, rindang serta berbagai tanaman perdu lainnya. Selain itu ponten ini dijaga secara baik sehingga bersih dan tidak tercium bau tidak sedap. Tentu saja karena kebersihannya dijaga oleh Pak Soewarto. Selain itu juga ada peraturan unik di ponten ini di mana pengguna harus melepaskan alas kaki. Ponten ini dilengkapi oleh kloset jongkok dan bak mandi beserta gayung, karena warga sekitar masih terbiasa dengan kebiasaan yang demikian. Sedangkan sumber air ini berasal dari sumur di depan ponten. Walaupun di belakang ponten terdapat Kali, namun kotoran BAB dan BAK dibuang ke septic tank yang dibersihkan setiap dua tahun sekali. Hal ini sesuai dengan komitmen Warga Strenkali Surabaya untuk menjaga kebersihan Kali Mas dan Kali Surabaya.
Gambar 49. Ponten Kampung Gunungsari
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RT
7,
The
situation
of
this
restroom is quite cozy and cool as the building is under the shelter of trees. Moreover, the cleanness of the restroom becomes the focus so that it is clean and has no disturbing smell. There is a unique rule in this restroom which requires the users to take off their shoes or flip-flops. The restroom is equipped with squat toilet, basin, and water dipper. It is because the residents there are accustomed to such. The water is from the well in front of the restroom. Though the river is behind the restroom, feces and any waste from this restroom is out to septic tank which is drained every two years. It suit to the commitment of Strenkali Surabaya residents to keep Kali Mas and Surabaya River clean.
Figure 49. Restroom of RT 7, Kampung Gunungsari
Di sisi lain, seperti Kampung Bratang Tangkis yang juga berada di sisi Strenkali . Ada dua warga Bratang Tangkis yang kami wawancarai yaitu Bapak Haryono Karno dan Bu Ni Nyoman Sariani sebagai perwakilan warga yang diamati.
On the other hand, similar to that of Kampung Bratang Tangkis which is located at the river bank, there are two residents of Bratang Tangkis interviewed, i.e. Mr Haryono Karno and Mrs Ni Nyoman Sariani.
Pak Haryono Karno dan Bu Ni Nyoman Sariani ternyata menginginkan menggunakan jenis toilet jongkok dengan gayung dan ember air, sekalipun diberi pilihan lain seperti toilet jongkok dengan sprinkler, toilet duduk dengan sprinkler, dll, Hal ini disebabkan karena mereka sudah terbiasa dan puas dengan toilet jongkok yang ada. Bahkan mereka merasa tidak nyaman bila diganti dengan model lain yang lebih modern. Hal ini menunjukkan bahwa budaya Indonesia sebenarnya kurang sesuai dengan budaya WC kering seperti yang ada pada desain – desain WC modern. Penggunaan air menjadi komponen yang penting dalam membersihkan diri setelah BAB.
When given several toilet types to choose, Mr Haryono Karno and Mrs Ni Nyoman Sariani, in fact, prefer squat toilet type along with water dipper and bucket. It is likely that they have been accustomed to and satisfied with the existing squat toilet. Even they do not feel comfortable with the more modern type. It shows that dry toilet culture like in modern toilet design actually does not suit to Indonesian culture. Water is an essential element in cleaning the body part after defecation.
Mengenai keterbukaan toilet, Pak Haryono Karno dan Bu Ni Nyoman Sariani juga lebih memilih toilet dengan keadaan yang tertutup karena menurutnya itu lebih aman.Selanjutnya dalam cara mandi, mereka lebih memilih menggunakan gayung dengan ember/bak mandi daripada dengan alat-alat lainnya yang lebih modern.
Regarding the openness of the cubicle, Mr Haryono Karno and Mrs Ni Nyoman Sariani also prefer closed cubicle as they consider it safer. Furthermore, they prefer using water dipper for
bathing
to
using
more
modern equipments.
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Kegiatan wudhu merupakan kegiatan yang wajib bagi umat Muslim sebelum beribadah. Namun Pak Haryono berpendapat berbeda, menurutnya tidak perlu tempat khusus yang biasa berupa pijakan kaki. Sedangkan untuk mencuci baju, Pak Haryono dan Bu Ni Nyoman Sarianimemilih dengan dibersihkan/dikucek dengan tangan dan dilakukan bersama anggota keluarga di bagian depan rumah. Hal ini menunjukkan keunikan interaksi sosial di antara keluarga dalam pekerjaan – pekerjaan rumah tangga ini. Sehingga posisi dan ukuran WC harus dapat mewadahi kegiatan ini.
Ablution is a mandatory activity for Muslim before they pray. However, Mr Haryono argued that specific place for ablution is not necessary. In terms of washing the clothes, Mr Haryono and Mrs Ni Nyoman Sariani prefer washing using hands. It is done together by the member of the family in front of their home. It shows the uniqueness of social interaction within the family in household work. The position and size of the cubicle may need to be sufficient to accommodate such activity.
Untuk menyikat gigi, Pak Haryono menginginkan lubang untuk menyikat gigi sementara Bu Ni Nyoman Sariani menginginkan wastafel untuk tempat menyikat gigi. Dalam aspek berganti baju, Pak Haryono dan Bu Ni Nyoman Sariani lebih memilih melakukannya didalam kamar mandi/toilet karena lebih cepat.
For tooth-brushing, Mrs
Selain itu ada beberapa perbedaan pendapat antara kedua responden. Pak Haryono memilih mencuci piring sekaligus setiap 2 hari sekali (jumlahnya banyak), sementara Bu Ni Nyoman Sariani memilih mencuci piring lebih sering agar tidak tertumpuk. | 126 |
Ni
Nyoman
Sariani
prefers
wash basin. Regarding changing clothes,
both
Mr
Haryono
and Mrs Ni Nyoman Sariani prefer doing it in the cubicle or bathroom as it is faster. There is another different opinion between the two respondents. Mr Haryono prefers dish washing once every 2 days (the number of dish is quite a lot) while Mrs Ni Nyoman Sariani prefers dish washing more frequently not to have a stack of plates.
Kedua contoh WC di rumah kedua responden ini juga didokumentasikan sebagai berikut:
the respondents’ house were
Gambar 50. WC di Rumah Pak Haryono Karno
Figure 50. Toilet in Mr Haryono Karno’s house
Gambar 51. WC di Rumah Bu Ni Nyoman Sariani yang berada di lantai 1 dan awalnya dibangun
Figure 51. Toilet in the first floor of Mrs Ni Nyoman Sariani’s house yang berada di lantai 1
Two types of toilet in documented as follows:
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Gambar 52. WC di Rumah Bu Ni Nyoman Sariani di lantai 2 dan merupakan pengembangan berikutnya
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Figure 52. Toilet in the second floor of Mrs Ni Nyoman Sariani’s house
Dapat disimpulkan bahwa budaya ke WC di kawasan pinggir kali (strenkali) Surabaya memiliki nuansa yang unik. Kebanyakan warga masih memilih WC jongkok dan gayung karena telah lama terbiasa dengan kondisi ini. Kebanyakan WC juga belum terdesain dengan fungsional karena berukuran kecil dan keterbatasan dana dari pemiliknya. Sementara itu juga WC dan tempat cuci menjadi tempat berinteraksi antar anggota keluarga maupun warga Kampung. Tetapi pola kepemilikan WC yang komunal akan bergeser ke WC pribadi karena peningkatan kondisi ekonomi keluarga. Kesimpulannya, perlu dilakukan sebuah kampanye dan bantuan perancangan bagi warga Strenkali agar dihasilkan WC yang sehat dan fungsional Budaya
Toileting
di
Sekolah Tuna Netra Disarikan oleh Gunawan T.
ST.
Mahasiswa
MSc.
dari
Desain
Tugas Inklusi
Kelompok SMPLB-A YPAB.
A conclusion that can be drawn is that the toileting culture in river bank area of Surabaya has unique nuance. Many of the residents prefer squat toilet and water dipper as they have been accustomed to them. Most of the toilets have not been designed functionally for the sizes of cubicles are relatively small. It is also affected by the funding of the owner. On the other hand, the restroom and washing area can be the place where members of family in this kampung interact with each other. However, the communally-owned restroom is likely to shift to private toilet as the economic situation of people is improving. Thus,
campaign
and
assitance in designing healthy and functional toilet is necessary for Strenkali residents. Toileting Culture the Blind School
of
Summarized by Gunawan T. ST. MSc. from from Student’s Assignment in Inclusion Design class Team SMPLB-A YPAB.
| 129 |
| 130 |
Kelihatan daya pengelihatan merupakan pengalaman yang tidak menyenangkan bagi para Tunanetra. Di sisi lain, ketidak mampuan melihat menjadi suatu kelebihan bagi mereka karena berkembangnya kepekaan pada indra – indra lainnya walaupun hal ini tidak mereka inginkan.
Apparently, sight is something that blind people lacks of. It becomes advantage as their other senses are likely to be more developed.
Keterbatasan penglihatan Tunanetra secara umum terbagi atas tidak mampu melihat sama sekali (total blind) dan masih mampu melihat sebagian / samar – samar (low vision). Hal ini memang seringkali tidak dikenal oleh masyarakat umum. Perbedaannya ialah seringkali tunanetra buta menyeluruh (total blind) mengandalkan indra penciuman, pendengaran, perabaan dan lain – lain sepenuhnya untuk bergerak dan beraktifitas sehari – hari sehingga mereka membutuhkan rangsangan – rangsangan ini untuk melakukan aktivitas mereka dengan mudah.
Blindness is divided into total blind and low vision. It is something that common people may not know. It is often the case that total-blind people rely on other senses to do any daily activities. Hence, they need stimuli to the other senses to do daily activities easily. This is one thing that differs total-blind people from low-vision people.
Sebaliknya Tunanetra dengan penglihatan rendah (low vision) masih dapat menggunakan daya penglihatan mereka walaupun samar – samar. Hal ini biasanya menyebabkan dibutuhkannya perbedaan warna pada lingkungan mereka agar dapat bergerak / berkegiatan dengan mudah.
On the other hand, people with low vision are still able to use their vision though everything looks vague for them. It takes different colors in the environment to allow them see the object. So, they can do activities easily.
Eksplorasi ini bertujuan dari tugas ini adalah untuk mengetahui budaya penggunaan toilet bagi kaum tuna netra dengan 2 responden yaitu dua orang Siswa Tunanetra di Sekolah Menengah Pertama Luar Biasa Tipe A, Yayasan Pendidikan Anak Buta (SMPLB-A YPAB). Mereka adalah nara sumber yang tepat untuk menjelaskan budaya ke WC (toileting culture) bagi kaum difabel (penyandang cacat). SMPLB - A YPAB yang berkedudukan di Jl Gebang Putih no 5. Nama responden yang kami wawancarai adalah Rinda dan Ani. Rinda berusia 17 tahun dan Ani berusia 14 tahun. Keduanya saat ini sedang menempuh kelas VIII di SMPLB-A YPAB. Sebenarnya, Rinda tinggal bersama orang tuanya di kawasan Rungkut, Surabaya, sementara Ani tinggal dalam asrama putrid di SMPLB-A YPAB. Dari wawancara budaya toileting, Rinda dan Ani menyukai menggunakan toilet duduk. Hanya ada perbedaan antara Rinda yang menyukai tombol penyiram otomatis dan Ani yang menyukai sprinkler untuk membersihkan diri. Pilihan ini menunjukkan pentingnya kemudahan membersihkan tubuh setelah buang air besar (BAB) bagi para tuna netra, di antaranya tidak terlalu kerasnya air sprinkler sehingga tidak mengagetkan
This exploration is intended to identify the culture of using toilet by blind people with 2 respondents. They are students of Special Education Junior High School – Type A, Education Foundation for Blind Children (in Indonesia, the name is abbreviated as SMPLB-A YPAB). They are the considered as the appropriate participants to explain toileting culture for disabled people. The school is located on Gebang Putih Street no 5. The
respondents
are
Rinda dan Ani. Rinda is 17 years old and Ani is 14 years old. Both of them are at class VIII in SMPLB-A YPAB. Rinda lives with her parents in Rungkut, Surabaya, while Ani stays in girl dormitory of the school. The interview about toileting culture found that Rinda and Ani prefer using flush toilet. While Rinda prefers automatic flush, Ani prefers sprinkler to clean up. This choice indicates the importance of ease in cleaning self for blind people after defecating. One of which is the spray of water from the sprinkler not to be excessive so that it will not give them surprise. | 131 |
Sementara ketertutupan, Rinda dan Ani mengharapkan toilet yang benar – benar tertutup, karena dapat menimbulkan perasaan aman dan nyaman ketika beraktivitas di dalam toilet. Sedangkan fasilitas mandi yang diinginkan oleh Rinda dan Ani ialah mandi dengan gayung dan bak. Hal ini juga disebabkan karena kesegaran dan pola kebiasaan mandi mereka. Shower juga ternyata kurang disukai karena kesulitan menebak besarnya aliran air dari shower tersebut.
In terms of openness, Rinda and Ani expect cubicle which is really closed as it can make them feel secure and convenient when they are inside the cubicle. While bathing facilities preferred by Rinda and Ani are water dipper and basin. It is affected by their bathing habit. Moreover, shower is less preferable because they cannot measure the spray from the shower which thus easily makes them surprised.
Rinda dan Ani juga menyukai berganti pakaian di dalam kamar mandi sehingga diperlukan sebuah ruang ganti pakaian yang berlantai kering dan memadai secara ukuran. Hal ini mengakibatkan pentingnya tersedia ruang ganti ini di dalam kamar mandi.
Rinda and Ani prefers
Sementara itu Rinda menginginkan adanya wastafel untuk menggosok gigi di dalam kamar mandi. Sementara Ani kurang menyukai wastafel dan membutuhkan gayung dan lubang drain di lantai ketika menggosok gigi.
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change their clothes in bathroom so cubicle for changing room with dry floor is necessary. Consequently, changing room is needed.
Meanwhile, Rinda hoped that there is a sink in bathroom so that she can brush her teeth more
easily.
Different
from
Rinda, Ani prefers water dipper and drain hole on the floor for teeth-brushing to sink.
Sedangkan untuk menunjang kegiatan ibadah, fasilitas wudhu yang diharapkan oleh Rinda adalah kran dengan pijakan kaki dan tempat duduk. Hal ini disebabkan karena perlunya menjaga keseimbangan badan pada saat wudhu. Sementara itu Ani hanya membutuhkan pijakan kaki karena masih dapat berdiri dengan seimbang tanpa kesulitan.
To
support
praying
activity, the facilities for ablution expected by Rinda are water tap, footrest, and seat. She needs them to keep her balance during the ablution. On the other hand, Ani only needs footrest as she has no difficulty to stand in balance.
Aktivitas mencuci baju yang diinginkan oleh Rinda adalah dengan mesin cuci. Penggunaan mesin cuci sendiri dipilih karena dirasa lebih mudah digunakan dan praktis dibandingkan dengan menggunakan tangan/ gosokan. Kegiatan mencuci ini lebih nyaman dilakukan sendirian. Sementara itu Ani menginginkan mencuci dengan sikat karena dapat membersihkan dengan lebih bersih dan juga dilakukan sendirian.
Aktivitas mencuci baju yang diinginkan oleh Rinda adalah dengan mesin cuci. Penggunaan mesin cuci sendiri dipilih karena dirasa lebih mudah digunakan dan praktis dibandingkan dengan menggunakan tangan/ gosokan. Kegiatan mencuci ini lebih nyaman dilakukan sendirian. Sementara itu Ani menginginkan mencuci dengan sikat karena dapat membersihkan dengan lebih bersih dan juga dilakukan sendirian.
Sedangkan untuk aktivitas mencuci piring yang diinginkan oleh Rinda dan Ani ialah mencuci sedikit demi sedikit dan setiap hari. Hal ini disebabkan karena akan lebih ringan dan tidak menimbulkan bau tidak sedap atau kotoran tersisa.
To wash dish, Rinda and Ani want to do it regularly to make it easier for them and not to have a stack of plates. Besides, by doing it regularly, it prevents bad smell and any dirt stick on the dish.
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Dapat disimpulkan bahwa dengan terbatasnya pengelihatan Rinda dan Ani (atau tuna netra pada umumnya) maka diperlukan WC duduk yang lebih mudah dijangkau dan lebih aman. Pengadaan sprinkler, gayung, bak juga diperlukan untuk WC ini. Posisi peralatan mandi tersebut tidak boleh berpindah – pindah untuk memudahkan mereka bergerak di dalam ruangan. Sementara itu lantai yang licin, permukaan bak yang tajam, kran yang tajam dll yang membahayakan harus dihilangkan. Tentu saja hal ini tidak mudah dilakukan apalagi mengingat keterbatasan dana yang dimiliki SMPLB-A YPAB. Dalam kaitan ini sebuah desain fasilitas MCK (Mandi Cuci Kakus) yang lebih aman, nyaman dan mudah dipakai sangat diperlukan.
Gambar 53. Kondisi WC dalam MCK yang baru di SMPLB-A YPAB
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Based on the interview, it can be concluded that because of their lack of vision, Rina and Ani needs flush toilet which is secure and reachable. Sprinkler, water dipper, and bucket are also necessary. The placement of these equipments should not move so they can easily move in the room. Moreover, any slippery floor,
sharp
basin
surface,
sharp water tap, and any other possibly harmful things must be fixed. However, all of these are not easily done considering the lack of funding of the school. Nevertheless, toilet design which is more secure, convenient, and easy-to-use is necessary.
Figure 53. New toilet in yang baru di SMPLB-A YPAB
Gambar 54. Kondisi tempat cuci dalam MCK yang baru di SMPLB-A YPAB
Figure 54. New washing room in SMPLB-A YPAB
Gambar 55. Kondisi tempat mandi dalam MCK yang baru di SMPLB-A YPAB
Figure 55. New bathroom in SMPLB-A YPAB
Budaya Toileting di Mall Grand City Disarikan oleh Gunawan T. ST. MSc. dari Tugas Mahasiswa Desain Inklusi Kelompok Grand City dan Tim DKV3 Toilletesby. blogspot.com
Toileting Culture of Grand City Mall Summarized by Gunawan T. ST. MSc. from Student’s Assignment in Inclusion Design class - Grand City group and Team DKV3 Toilletesby. blogspot.com
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WC (Water Closet) dalam fasilitas umum dan fasilitas komersial memiliki klasifikasi kemewahan dan kebersihan yang berbanding lurus dengan strata sosial pengunjungnya. Beberapa temuan ini ditemukan oleh Tim DKV3 Toilletesby.blogspot.com. Ternyata pusat pertokoan yang semakin mewah menyediakan WC atau toilet umum yang nyaman, wangi, terang dan dilengkapi dengan WC duduk dan sprinkler. Sementara pada pusat pertokoan yang lebih diperuntukan masyarakat menengah dan bawah dilengkapi dengan WC jongkok dan juga sprinkler. Hal ini yang mungkin menarik untuk dikaji lebih lanjut di Grand City. Grand City sebagai sebuah pusat pertokoan elit yang baru berdiri pada tahun 2011 memiliki fasilitas toilet yang mewah, wangi dan mudah bagi semua pengguna. Untuk menguji hal ini, dilakukan wawancara pada salah satu mahasiswa UK Petra yang sedang mengalami cidera dan harus menggunakan tongkat penyangga (kruk). Aloysius Kevin yang berusia 21 tahun pada bulan lalu mengalami cidera lutut karena olah raga sehingga mengalami keterbatasan gerak.
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Restroom as public and commercial facility has luxury and cleanness classification which equals to the social strata of its visitors. Team DKV3 Toilletesby.blogspot.com found that the more luxurious shopping centers are, the more convenient, fragrant, and bright the restrooms are. They are also equipped with flush toilets and sprinklers. On the other hand, shopping centers targeting middle and lower-middle class people facilitate people with squat toilets and sprinklers. This is an interesting point to be analyzed further in Grand City.
Grand
City,
as
an
elite shopping center newly established in 2011, is equipped with luxurious and fragrant restroom with easy-to-use toilet. To examine this, an interview with
an
injured
UK
Petra
student who needed crutch was conducted. Aloysius Kevin who was 21 years old got injured knee when doing exercise last month.
Karena di Grand City Mall tidak digunakan untuk kegiatan mandi, mencuci, sikat gigi dll, maka pertanyaan hanya diarahkan untuk melihat tipe WC yang diinginkan, keterbukaan toilet, tempat berganti pakaian. Aloysius menyukai WC duduk yang menggunakan sprinkler. Hal ini disebabkan oleh kebiasaan ke WC yang ada di rumah dan juga kesulitan untuk berjongkok karena cidera lutut tersebut.
As Grand City does not serve bathroom, the questions to Aloysius were directed to see desired types of toilet, the openness of cubicle, and fitting room. He said that he likes flush toilet equipped with sprinkler. It is the similar toilet type to that of his house. Besides, the reason he liked it was because of the difficulty to squat due to his injured knee.
Pemilihan sprinkler dilakukan karena lebih bersih ketika membersihkan bagian tubuh yang kotor setelah BAB dan membersihkan kotoran yang ada di tutup kloset. Untuk keterbukaan toilet, Aloysius lebih menyukai kondisi toilet yang tertutup karena bersifat lebih privat, terutama untuk kegiatan BAB. Hal ini rupanya juga didasari karena Aloysius tidak menyukai ada distraksi dari luar kamar mandi.
For Aloysius, sprinkler is preferable because it is more effective in cleaning body part as well as toilet seat. In terms of openness, he preferred closed toilet as it is more private. Aloysius was also aware of distraction from outside the toilet.
Saat berganti pakaian, Aloysius lebih menyukai berganti pakaian di kamar tidur daripada di kamar mandi. Karena di kamar mandi ada kemungkinan baju kering terkena air, dan karena lemari naju juga terletak di kamar tidur, sehingga lebih leluasa memilih dan berganti baju. Dapat disimpulkan bahwa ternyata Aloysius menyukai WC duduk dengan sprinkler karena kebiasaan di rumah dan juga keterbatasan fisiknya.
Aloysius said that he prefers bedroom to bathroom as the place where he changes his clothes. He stated that in bathroom, there is possibility that the clothes get wet. Besides, his wardrobe is in his bedroom so it is more convenient for him to choose which clothes to wear and change clothes there. In Aloysius’ case, his preference of flush toilet and sprinkler is affected by what he has at home and his physical limitation that time. | 137 |
Selanjutnya artikel ini juga akan mengulas kemewahan dan fasilitas yang ada di Grand City sebagai pembanding eksplorasi di atas. Grand City memiliki macam toilet yang lengkap. Di dalamnya terdapat toilet duduk dengan sprinkler, toilet jongkok dengan sprinkler, dan toilet duduk untuk orang difabel (penyandang cacat) yang memiliki railing untuk membantu duduk dan berdiri di sampingnya, dan pintu masuk berupa pintu geser (sliding door) yang cukup untuk dimasuki kursi roda. Dan hal ini rupanya sangat mewadahi kebiasaan orang Indonesia yang suka WC jongkok dan WC duduk serta difabel. Hal ini merupakan contoh yang baik tentang desain WC yang ideal untuk fasilitas perdagangan yang mewah. Kebersihan dan tingkat penerangan di WC di Grand City ini juga sangat baik, sehingga pengguna merasa sangat nyaman bahkan dapat berlama – lama di dalam Mall. Hal ini juga ditunjang dengan tersedianya tisu, sabun cair dan alat pengering tangan yang sangat berguna.
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Furthermore, this article also
discusses
luxury
and
facilities in Grand City as a comparison of findings above. Grand City is equipped with a number of toilet types. There are flush toilet with sprinkler, squat toilet with sprinkler, and flush toilet for disabled people with railing to help people sit and stand in addition to sliding door which is wide enough for wheelchair to enter. The toilet types in Grand City are able to
accommodate
Indonesian
people’s preference of squat and flush toilets as well as toilet for disabled people. It is a good example of ideal restroom design for luxurious shopping centers. Cleanness
and
lighting
of restrooms in Grand City is excellent that people feel like staying in the mall. The availability
of
tissue,
liquid
soap, and hand dryer adds the convenience of this mall.
Beberapa temuan Toilletesby.blogspot.com mengungkapkan kemungkinan berbagai aktivitas menarik seperti mengobrol, berdandan, berpotret bersama di dalam WC yang mungkin dilakukan terutama oleh kaum Hawa. Hal ini juga mungkin terjadi di WC seperti ini karena kondisi kebersihannya.
Toilletesby.blogspot.com found several activities that may be done in the restroom such as chit-chat, make-up, or take a picture which is usually done by girls. All of these are possibly because of the cleanness of the toilets.
Keterbukaan WC di Grand City ternyata sangat baik, walaupun masih mungkin terdapat gangguan visual di antara toilet yang hanya dipisahkan oleh partisi tipis. Partisi juga tidak menutup sampai ke plafon, sehingga suara dan bau satu bilik bisa menyebar ke bilik yang lain. Kemungkinan prilaku negatif seperti orang mengintip dapat mengurangi kenyamanan pengguna WC ini. Sebaliknya keamanan pengguna yang mungkin jatuh atau pingsan dapat ditingkatkan dengan mudahnya pengawasan karena partisi ini tidak menutupi seluruhnya.
Openness of toilets in Grand City is fine, though visual distraction may still occur due to thin partition. The partition does not reach the ridge so that any sound and smell from one cubicle is likely to spread to the others. The possibility of people peeking may cause the inconvenience to the people using the toilet. On the other hand, such partition gives ease in monitoring people who may fall or faint so help can be done immediately.
Sementara itu ternyata tempat berganti baju dengan lantai kering ternyata tidak tersedia. Sehingga tempat khusus berganti pakaian dapat ditambahkan agar dapat meningkatkan kenyamanan pengguna bangunan yang mungkin membutuhkan hal ini setelah berolahraga atau beraktivitas di luar bangunan.
Despite the excellent facilities mentioned, changing room with dry floor is not available. Thus, specific room for people to change clothes can be added to increase the comfort for people who have finished work out in the gym of the mall or any activities outside the mall.
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Sebagai kesimpulan WC di Grand City ini sangat baik karena memperhatikan budaya toileting orang Indonesia yaitu WC jongkok, WC duduk dan WC untuk difabel. Selain itu juga kebersihan WC ini dapat menjadi contoh bagaimana fasilitas WC umum seharusnya dirawat dan memberikan dampak positif bagi pengunjung bahkan mungkin juga meningkatkan citra Grand City bahkan keuntungan Mall tersebut secara tidak langsung. Praktik – praktik seperti ini harus terus dikembangkan agar citra WC yang negatif dapat dihapuskan.
As a conclusion, restroom facilities in Grand City are among the best of its kind as it is very concerned with the Indonesian culture in terms of toilet types, i.e. flush toilet, squat toilet, and toilet for disabled people. Moreover, the cleanness of the restroom can be a good example of how public toilet is supposed to be taken care and it may inspire the visitors as well as increasing the image of Grand City. Thus, it indirectly benefits the mall itself. Such practices should be maintained so that the negative image of public toilet can be diminished.
Gambar 56. Fasilitas Toilet di Mall Grand City
Figure 56. Toilet in Grand City Mall
Gambar 57. Fasilitas Toilet di Mall Grand City
Figure 57. Toilet in Grand City Mall
Gambar 58. Fasilitas Toilet Difabel di Mall Grand City
Figure 58. Toilet for Disabled People in Grand City Mall
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Gambar 59. Pintu Geser pada Fasilitas Toilet di Mall Grand City
Api
Budaya Toileting di Kereta
Mengapa Toilet? Ada Apa Dengan Toilet Kereta Api? Posted on Tuesday, September 24, 2013 by wesee wc Seringkah Anda galau jika ingin ke toilet? Kenapa Anda galau? Pasti Anda galau kerena melihat di mana lokasi anda membutuhkan toilet. Apakah Anda yakin langsung menggunakan toilet yang ada di sekitar Anda??
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Figure 59. Sliding Door of the Toilet in Grand City Mall
Toileting Culture of Train Why Toilets? What Happen with Train Toilets? Posted on Tuesday, September 24, 2013 by wesee wc Do you often feel anxious when you want to go to toilet? Why do you feel anxious? You must be anxious because you just see the location of the toilet that you need. Are you sure you will use any toilet straightaway?
Tidak dapat dipungkiri, toilet merupakan fasilitas yang sangat diperlukan bagi masyarakat umum, dimanapun dan kapanpun. Dan sering kali kita jumpai fenomena-fenomena yang terjadi di dalam toilet. Keberagaman fenomena dan kebiasaan masyarakat dalam penggunaan toilet menjadi daya tarik bagi kami untuk diamati. Hal ini dipengaruhi oleh keadaan atau kondisi dari toilet itu sendiri.
Undeniably,
toilet
is
public’s highly-needed facility, everywhere And
and
frequently
everytime. we
found
some phenomena take place in the toilet. The diversity of the phenomena and public’s customs in toilet usage become an observe-appeal for us. It is influenced by the state or condition of the toilet itself.
Pernahkah Anda naik Kereta Api di Indonesia? Kereta api merupakan sarana transportasi umum yang cukup ramai digunakan masyarakat dari berbagai macam lapisan masyarakat dan untuk bepergian jarak jauh maupun dekat. Keberagaman dari pengguna toilet kereta api menjadi motivasi kami untuk meneliti lebih lanjut. Sebagaimana kita tahu bahwa pada umumnya toilet kereta api tidak mendapatkan nilai positif dari masyarakat luas.
Have you ever ride on train in Indonesia? Train is a public transportation which is quite used widely by public from any social status, to travel to near or far distance. The diversity of train toilet users became our motivation to research the matter further. As we know that in general train toilets do not possessed a good reputation from the public.
Selain itu, toilet merupakan sebuah indikator kebersihan, seseorang menilai sebuah tempat bersih atau tidaknya, terawat atau tidaknya dari toilet, jika hal sekecil dan se-private toilet saja bersih pasti tempat lainnya yang lebih terlihat bersih juga.
Beside that, toilet is a hygiene indicator; people tend to assess the sanitation and the maintenance-wellness of a place from its toilet, if a space as small and private as toilet is clean so the more visible spaces will more likely to be clean, too.
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Dengan adanya ini kami berharap kereta api dapat menjadi tempat yang nyaman bagi penggunanya baik pengguna domestic maupun mancanegara.
Given this research we hope train can be a comfortable place for its passengers, both the domestic and the foreign ones.
Berani Murah, Berani Ambil Resiko.. Posted on Friday, September 27, 2013 by wesee wc Saat kami naik kereta api, kami mendapatkan nomor tempat duduk yang letakknya tepat dibelakang toilet kereta api. Kami pun merasa beruntung karena kami dapat mengamati toilet dengan cukup dekat. Ketika perjalanan pulang pun, kami mendapatkan lokasi yang sama. Sempat kami berpikir, how lucky we are!
Dare to Get the Cheap One, Dare to Take the Risk Posted on Friday, September 27, 2013 by wesee wc When we get on the train, we got the seat that are just behind the train’s toilet. We feel lucky because this way we can observe the toilet close enough. On the way home, we also got the same seat location. That’s made us think, how lucky we are!
Namun, saat kami berbincang ke salah seorang penumpang, kami menemukan jawaban dari keberuntungan kami, ternyata hal ini berhubungan dengan pemesanan tiket kereta sebelumnya. Saat kami memesan tiket kereta api di stasiun, kami ditawarkan berbagai macam pilihan harga pada jenis kereta dan jurusan yang sama. Kami tidak sempat menyakan apa perbedaannya, dan secara otomatis kami memilih tiket dengan harga yang paling murah. Ternyata, keberagaman harga tiket kereta api tersebut bergantung pada nomor letak bangku. Semakin murah harga tiketnya, semakin dekat letak bangku dengan toilet kereta.
However, when we talked to one of the passenger, we found answer to our luck, it turns out that it was associated with the train ticket’s booking previously. When we booked the ticket at the train station, we are offered a wide range of price option on the same train and the same destination. At that time we did not have enough time to ask the ticket clerk about the difference, and we just picked the cheapest one straightaway. It turns out that the diversity of the ticket price depend on the seat number. The cheaper the price, the closer it is to the toilet.
Hal ini menggelitik kami, mengapa demikian? Apakah lokasi toilet yang berdekatan dengan tempat duduk akan merugikan bagi penumpang? Ya.. itu jawabannya. Banyak penumpang yang merasa kurang nyaman jika berada di dekat toilet, ketidaknyamanan ini disebabkan bauyang sangat tidak sedap. Alasan ini tentunya disadari oleh pengelolah PT. Kereta Api Indonesia, sehingga menerapkan system ini. Hal ini menunjukkan bahwa pengelolah kereta api tidak mencari solusi dari ketidaknyamanan tersebut, namun mencari solusi agar penumpang mau dan tetap betah duduk di dekat toilet dengan kondisi tersebut (dengan memberikan harga lebih murah).
This fact tickle our curiosities, why it could be so? Does the seats located near the toilets will disserve the passengers? Yes...that is the answer. Many passengers feels uncomfortable if they are near the train’s toilet, this uncomfortability is caused by the very unpleasant smell comes from the toilet. This reason is certainly realized by the management of PT. Kereta Api Indonesia (Indonesia Railways), so they apply this system. It shows that the railway management do not find any solution regarding this uncomfortability, instead they have a solution that is making people would sit near the toilet in that condition (by offering cheaper ticket price).
Bagaimana pengalaman Anda?
How about experience?
dengan
your
own
MENILIK TRADISI DAN EKSPRESI UNIKMU Part I Posted on Sunday, September 29, 2013 by wesee wc
Looking at Tradition and Your Unique Expression Part I Posted on Sunday, September 29, 2013 by wesee wc
Fenomena unik dari perilaku penumpang kereta api, khususnya kaum wanita dalam menggunakan toilet menjadi suatu kebiasaan atau tradisi. Kebiasaan ini diwariskan secara turun-temurun baik disadari maupun tidak disadari bagi pengguna toilet.
Unique phenomenon from train passengers’ toilet behavior, especially women has become a custom or tradition. Those customs then passed down from generation to generation among toilet users either consciously or unconsciously.
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Seperti apakah perilaku yang menjadi sebuah kebiasaan tersebut? Berikut ini sebuah gambaran yang sering kita lihat dalam toilet kereta bagi para penumpang wanita yang akan menggunakan toilet kerta api.
MENILIK TRADISI DAN EKSPRESI UNIKMU Part II Posted on Saturday, October 05, 2013 by wesee wc Pengguna kereta api sangatlah beragam, mulai dari pengguna wanita dan pria, dari berbagai macam usia dan kalangan. Dan tidak sedikit dari mereka yang membutuhkan toilet kereta, terutama para wanita. Wanita mana sih yang bisa jauh dari toilet? Namun sebagian besar penumpang wanita mau menggunakan toilet kereta api. Walaupun tidak dipungkiri, mereka tetap menggunakannya dalam keadaan yang sangat terpaksa. Perilaku setiap penumpang dalam menggunakan toilet kereta sangatlah beragam. Perilaku mereka bergantung pada mind-set mereka mengenai toilet itu sendiri.
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What kind of behavior which then turn into custom? Here is a visualization of female toilet users that we often found in train toilets.
Looking to Your Tradition and Unique Expression Part II Posted on Saturday, October 05, 2013 by wesee wc Train passengers are very diverse—women, men, various ages and social status. And not a few of them who need train toilet, especially the women. What on earth that women can be miles away from toilet? Most of women passengers would like to use train toilets. Although it cannot be denied that they use it only wwhen they really have to. The passengers’ habits in using the toilet is also varied. Their behavior depends on their mindset towards the toilet itself.
Keunikan perilaku para penumpang dalam menggunakan toilet kereta, menjadi sebuah kebiasaan yang terus berlangsung. Seperti apa keunikan yang menjadi kebiasaan para penumpang, khususnya bagi kaum wanita?
The uniqueness of the passengers’ behavior in using train toilets became an ongoing habit. What kind of uniqueness that becomes passengers’ habit, especially women?
Kebiasaan yang pertama ialah membawa tissue kering. Mereka mengatakan bahwa tissue tersebut digunakan untuk membersihkan tubuhnya. Mereka mengantisipasi ketidaktersediaan air dalam toilet, namun mereka tetap lebih memilih menggunakan tissue kering atau tissue basah daripada air dalam toilet untuk membersihkan tubuhnya. Selain tissue, kebiasaan lain yang kami temukan ialah, wanita yang membawa botol air mineral kedalam toilet. Besar kemungkinan, ia menggunakan air mineral untuk membersihkan tubuhnya. Kebiasaan-kebiasaan ini secara tidak langsung akan menjadi sebuah tradisi bagi kebanyakan pengguna toilet. Dengan demikian, ketidakpercayaan masyarakat terhadap kelayakan toilet masih sangat kurang dengan adanya fenomena kebiasaan di atas.
The first habit is carrying some tissues. They said that those tissues are used for cleaning their body parts. They anticipate the absence of water inside the toilet, but they still prefer to use dry tissue or wet tissue to clean their body in the toilet. Besides tissue, another habit that we found is that women carry a bottle of mineral water to the toilet. Probably they use the mineral water to clean their body. These habits undirectly became a tradition for the majority of toilet users. Thus, the public’s distrust towards toilet feasibility are still very low, considering the habits mentioned above.
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BEDA HARGA BEDA TOILET! Posted on Wednesday, October 09, 2013 by wesee wc
Different Toilet, Different Price! Posted on Wednesday, October 09, 2013 by wesee wc
Tidak hanya kenyamanan di dalam gerbong kereta saja yang yang membedakan antara kereta api kelas bisnis dan kelas eksekutif. Toilet kereta api juga dijadikan sebuah indicator dalam pembedaan kelas tersebut. Kami dengan seksama memperhatikan perbedaan apa yang terdapat dalam toilet kereta api kelas bisnis dan eksekutif.
Train coach’s coziness is not the only differentiating factor between business class and executive class train. The train’s toilet also become an indicator in this class differentiation. We carefully observed the differences between what is provided in business class’ train toilets and executive class’ train toilets.
Perbedaan antara kedua toilet tersebut cukup signifikan, diantaranya:
The differences between both toilets are quite significant, such as :
1. Sistem pembuangan langsung dan tidak langsung Sistem pembuangan dalam toilet kelas bisnis bisa dikatakan dibuat secara alami.
1. Direct and indirect sewage system Sewage system in business class’ train toilets can be considered as made naturally.
Kotoran dari pembuangan akan dikeluarkan secara langsung melalui mulut WC menuju ke bawah toilet, yaitu rel kereta. Dengan demikian, kotoran tersebut akan tercecer keluar dari gerbong kereta api. Sehingga terdapat tulisan dalam pintu toilet yang menghimbau para pengguna toilet untuk menggunakannya saat kereta berjalan. Hal ini dimaksudkan agar kotoran sisa pembuangan tidak mengumpul di suatu tempat saat kereta berhenti. Namun, sistem ini dirasa cukup jorok dan membahayakan bagi penumpang. Mereka mengkhawatirkan bila ada penumpang yang menggunakan toilet kelas bisnis dan memiliki penyakit khusus menular, kotoran yang tercecer di dalam toilet dan rel kereta (luar toilet) akan menjadi perantara penyebaran bakteri dan virus yang akan menularkan kepada orang lain. Hal ini dianggap sangat berbahaya dan tidak baik.
Waste from the disposal will be directly taken out through the toilet bowl to the space beneath it, that is the railway. Thus, the waste will be scattered out from the train coach. That’s why there’s a signage at the door which tells us to use it only when the train runs. This is done so that the disposed waste do not accumulate in one place when the train stopped somewhere. But this system is considered quite grossy and dangerous for the passengers. It is concerned that if there are passengers who use business-class toilet and suffered from a certain infectious disease, the waste scattered in train’s toilet and on the railway will be the intermediary of the spread of bacteria and viruses that will infect others. It is considered very dangerous and not good.
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Gambar 60. Toilet Bisnis
Figure 60. Business Toilet
Gambar 61. Toilet Ekskutif
Figure 61. Executive Toilet
Sedangkan dalam toilet eksekutif, terdapat penampungan pembuangan dari sisa kotoran. Sisa kotoran dari WC tidak langsung tercecer keluar begitu saja, namun terdapat penampungan yang sebagaimana layaknya sebuah toilet pada umumnya. 2. Kelengkapan toilet Pada toilet kelas bisnis tidak ditemukan beberapa item dalam toilet yang semestinya, seperti tissue, timba, dan gayung. Pada toilet kelas eksekutif kami menemukan tissue, timba dan gayung yang mungkin digunakan oleh penumpang yang memerlukannya. Rule Violations Posted on Sunday, October 13, 2013 by wesee wc Toilet merupakan salah satu fasilitas terpenting dalam sebuah transportasi. Namun demikian, sering dijumpai pelanggaran atau penyimpangan dalam penggunaan fasilitas transportasi, salah satunya ialah toilet dalam kereta api.
Meanwhile, in executiveclass toilets there are particular tanks to temporarily contain the disposal of the waste. The waste from the toilets do not scattered out straightaway, but there’s a specific container just like a toilet should have generally. 2. Toilet supply In business-class toilets we cannot find some common toilet stuffs such as tissue, bucket, and dipper. In executive-class toilets we find tissue, bucket, and dipper which can be used by the passengers when they need it. Rule Violations Posted on Sunday, October 13, 2013 by wesee wc Toilet is one of the most important transportation facility. However, violations or deviations in transportation facility usage such as in train toilets are frequently been found.
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Ekspresikan dirimu! Tapi lihat tempatnya…
Express yourself! But still, regard the place, please...
Vandalisme adalah merusak fasilitas. Vandalisme kita temui dalam toilet kerta api, yaitu mencorat-coret dinding toilet. Dari beberapa toilet yang tersedia digerbong-gerbong kereta api mulai dari kelas eksekutif sampai kelas bisnis, kami menemukan satu toilet yang terdapat coretan.
Vandalism is damaging any facility. Vandalism can be found in train toilets, which appear in the form of scribbles on the wall. From a few toilets available in the train coach ranging from executive class to business class, we found one toilet which has scribbles in it.
Gambar 62. Coretan di salah satu tembok toilet kereta
Figure 62. Scribbles on on of train toilet’s wall
Tahu? Tidak tahu? Atau pura-pura tidak tahu?
Aware? Unaware? pretending to be unaware?
Sistem pembuangan dalam toilet kerta api kelas bisnis yang kita temui, ialah pembuangan secara langsung, sehingga pembuangan dari dalam jambang, akan langsung keluar ke rel kereta. Dengan demikian terdapat larangan untuk menggunakan toilet saat kereta berhenti.
Sewage system in business-class train toilet that we saw is a direct disposal, so the waste from the toilet will be go straightaway out from the train to the railway. That’s why there’s a prohibition to use toilets when the train stops.
Or
Kenapa? Hal ini agar sisa pembuangan tidak tercecer di suatu tempat saat kereta berhenti, yaitu stasiun. Kalau hal ini terjadi, pasti dapat dibayangkan sisa pembuangan yang tercecer di stasiun akan menimbulkan masalah yang cukup serius.
Why? It is meant to avoid the waste to scattered anywhere the train stops, which is in train station. If it happens, you can imagine yourself how the scattered waste can caused serious problem.
Gambar 63. Pipis yang belum disiram...
Figure 63. Unflushed pee...
Hal ini menjadi daya tarik bagi kami untuk menayakan ke beberapa penumpang mengenai himbauan larangan tersebut. Dari hasil wawancara kami, 77% mengatakan tahu tentang hal tersebut dan sisanya 23% mengakatan tidak tahu. Salah satu yang tidak tahu ialah penumpang macanegara, hal ini disebabkan himbauan yang hanya berbahasa Indonesia. Dengan hasil demikian, besar harapan kami bahwa sebagian besar penumpang akan menggunakan toilet saat kereta berjalan. Namun, saat kami turun di stasiun tujuan kami, mata kami terbelalak ketika melihat air turun dari bawah kereta api, tepat diposisi toilet kereta. Air tersebut pasti berasal dari air sisa pembuangan pengguna toilet. Air yang keluar, terhempas di lantai toilet, sungguh menjijikan.. Ternyata walaupun sebagian besar penumpang tahu akan larangan tersebut, tetap saja ada yang melanggarnya.
We also attracted to ask some passengers about that prohibition. From our interview, 77% says that they are aware of that prohibition and the rest 23% admit that they didn’t know that. One of the passenger who do not know is a foreign passengers, since the prohibition is written in Bahasa Indonesia. With that result, we strongly hope that the majority of the passengers will use the toilet while the train is running. However, when we got off the train at our destination, our eyes widened when we see water coming down from under the train, right in the train toilet’s position. That water must come from the user’s disposal. The water that comes out and splashing on the toilet floor is really disgusting... it turns out that eventhough most of the passengers aware of the prohibition, the rule violation is still exist. | 153 |
Penggunaan toilet saat kereta berhenti di stasiun
The toilet usage when the train stops
Gambar 64. Tanda larangan penggunaan toilet saat kereta berhenti
Figure 64. Toilet use restriction sign when the train stopping
Siapakah yang salah? Sistem toilet yang langsung? Bisa jadi.. Sistem Informasi yang kurang jelas? Bisa jadi.. Kesadaran penumpang yang masih rendah? Bisa jadi.. Sistem informasi dan juga kesadara, penumpang inilah yang perlu dibenahi dan ditingkatkan kembali guna kenyamanan bersama. TEROR DI REL KERETA Posted on Tuesday, October 15, 2013 by wesee wc Sistem mengenai pembuangan kotoran secara langsung dan tidak langsung pada toilet kereta api, menjadi sebuah topik menarik bagi kami untuk kami gali lebih dalam. Berikut ini ulasan bersama dengan Ir. Ahendra mengenai system pembuangan langsung dan tidak langsung toilet kereta api yang secara tidak sadar berdampak cukup besar bagi lingkungan sekitar. | 154 |
here?
Who, or what, is wrong
The direct toilet system? Maybe... Unexplicit information system? Maybe... The passengers’ low awareness? Maybe... The information system and passengers’ awareness are the ones that need to be improved and upgraded for the sake of common comfort. Terror on the Railway Posted on Tuesday, October 15, 2013 by wesee wc Train toilet’s direct and indirect sewage system became an interesting topic for us to dig it deeper. Here’s our discussion with Ir. Ahendra about train toilet’s direct and indirect sewage system which unconsciously affected its surrounding environments in quite significant degree.
Sistem pembuangan langsung Sistem pembuangan ini menggunakan sistem pembuangan secara sederhana, dimana tidak ada sebuah penampungan untuk proses penguraian kotoran dari kloset. Sistem pembuangan ini teryata memiliki dampak negatif yang cukup membahayakan, yaitu dampak kesehatan. Mengapa demikian? Pemandangan sebuah suasana keramaian didekat rel kereta api sudah menjadi sebuah hal yang biasa kita jumpai di Indonesia. Keramaian tersebut merupakan hiruk pikuk suasana pasar yang berlokasi sangat dekat dengan rel kereta api, perumahan warga yang berhimpitan dengan dinding gerbong kereta yang melintas, candatawa anak kecil yang bermain di sekitar rel kereta, dan sebagainya. Tak dapat dihindari, banyak warga yang beraktivitas sangat dekat dengan rel kereta bahkan mereka berlalu lalang di rel kereta. Dan ternyata, merekalah yang terancam akan dampak dari system pembuangan ini. Mengapa?
Direct sewage system This
sewage
system
uses a simple disposal system, where there’s no container for the decomposition of the waste from the closet. This kind of sewage system is proved to have a considerably harmful effect to health.How come? A view of crowded area near railway is very common to be found in Indonesia. Those crowd could be a market which located very close to the railway, residents’ houses which coincide with the passing train coaches, the laughter of little children playing around the train tracks, and many more. Unavoidably, there are many residents doing their activities very close to the railway or even pass it by frequently. And it turns out that they are threatened by the impact of the disposal system. Why?
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Penggunaan toilet yang hanya boleh digunakan saat kereta berjalan, mengakibatkan sisa kotoran yang keluar dari kloset akan tercecer begitu saja dibawah toilet kereta api, yaitu di sepanjang rel kereta api. Tentu saja dari beragamanya penumpang kereta api yang menggunakan toilet, tidak dapat luput dari penumpang yang memiliki penyakit tertentu. Kotoran yang dikeluarkan oleh penumpang yang memiliki penyakit menular, secara otomatis akan tercecer juga di rel kereta api. Sehingga kotoran tersebut akan menjadi perantara penyebaran virus dan bakteri yang berasal dari penumpang itu.
The toilets which can only be used when the train is running, caused the waste that come out from the closet to be scattered straightaway beneath the train’s toilets, that is along the train track. Of course from the diversity of the passengers who use the toilets, passengers who has particular disease become unavoidable. The waste that is disposed by passengers with infectious disease automatically will also be scattered on the railroad. Then, those waste will be the medium of the viruses and bacteria spread from that passenger.
Dengan demikian kotoran tersebut akan menyebarkan penyakit bagi warga atau orangorang yang beraktivitas didekat rel kereta api. Bahaya penularan penyakitpun tak dapat dihindari.
Thus, the waste will spread the disease to the residents or people who do their activities near the train track. The danger of disease’s transmission is unavoidable.
Sadarkah anda mengenai hal ini?
Do you realize this be-
Gambar 65. Rel Kereta Api
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fore?
Figure 65. The Railway
Sistem Pembuangan tidak langsung Sistem pembuangan tidak langsung menggunakan sebuah penampungan yang dapat menguraikan kotoran dalam kloset. Sistem ini dianggap layak dan sewajarnya diterapkan dalam toilet manapun. Di dalam penampungan ini, terdapat cairan khusus yang digunakan untuk menguraikan kotoran dengan baik dan ditujukan untuk menghilangkan bakteribakteri didalam kloset tersebut. Pernakah Anda menyadari ini semua? Sesuatu hal kecil dapat mengancam kehidupan banyak orang.
Gambar 66. Toilet Kereta Api
Undirect sewage system Undirect sewage system utilize a container which can decompose the waste in the closet. This system considered feasible and reasonable to be applied to any toilets. Inside the container, there is a special liquid that is used to decompose the waste appropriately and also intended to eliminate bacteria in that toilet. Have you ever been aware with all of this matter? How small things can threatened the lives of many people.
Figure 66. The Train’s Toi-
let
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Kritik dan Saran Posted on Tuesday, October 15, 2013 by wesee wc Kelayakan sebuah fasilitas yang diberikan akan menciptakan suatu perasaan nyaman bagi penggunanya. Hal ini sangat diharapkan bagi pengguna toilet kereta api atau penumpang kereta api pada umumnya. Kelayakan toilet dalam kereta api dinilai penumpang masih sangat kurang. Hal ini ditunjukkan banyaknya penumpang yang merasa tidak nyaman dalam penggunaan toilet kereta api, yang disebabkan beberapa factor. Faktor-faktor tersebut antara lain mengenai kebersihan dan fasilitas air yang kurang memadai. Ketidakbersihan toilet kereta api sering dibuktikan dengan bau yang tidak sedap dan sisa kotoran pengguna yang tidak dibersihkan. Atas ketidaklayakan ini, penumpang berharap bahwa toilet segera dibenahi. Hal utama yang perlu dibenahi ialah masalah kebersihan toilet dan juga fasilitas yang memadai (saluran air). Pembuangan langsung yang diterapkan juga diharapkan diganti dengan adanya penampungan sisa kotoran. Beberapa penumpang juga mengharapkan WC jongkok diganti dengan menggunakan WC duduk.
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tions
Critics
and
Sugges-
Posted on Tuesday, October 15, 2013 by wesee wc The properness of a facility will create a cozy atmosphere for its users. It is highly desirable by train toilet’s users or other passengers in common. Train toilet appropriateness considered not enough by its passengers. It is shown from the numerous quantity of passengers who admitted their uncomfortability while using train toilets, which caused by several factors. Those factors, among others, are about its hygiene and inadequate clean water facility. The uncleanliness of train toilets frequently proven by its unpleasant smells and the residue of the waste which left uncleaned.
For this unappropriateness, passengers hope that this toilet matters will immediately be fixed. The main thing that needs to be fixed is the problem of hygiene and adequate facility (water channel). Direct sewage system applied also expected to be replaced with septic tank to contain the waste. Some passengers also expecting squat toilets to be replaced with flush toilets.
anda?
Bagaimana
pendapat
Perbedaan harga yang cukup signifikan menjadi pilihan yang harus dibayar untuk mendapatkan suatu kenyamanan. Namun, apakah semua fasilitas juga harus dibedakan berdasarkan harga?
What do you think? The quite significant price difference become an option that must be payed by the passengers in order to get the extra comfort. But, do every facility must be differentiate according to its price?
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4.7. TOILETING CULTURE OF SURABAYA VIDEO (4.7. VIDEO BUDAYA TOILETING DI SURABAYA)
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Empat cerita budaya bertoilet dijelaskan secara rinci di atas yang telah diambil dan diedit memproduksi 4 video pendek budaya bertoilet.
The four stories of toileting culture explained in detailabove were shot and edited producing 4 short videos of toileting cultures.
Karena 8 tim (terdiri 4 mahasiswa Audio Visual 1) yang ditugasi, cerita dikembangkan lebih lanjut oleh mahasiswa yang difasilitasi oleh tutor.
Because of8 teams (consisting 4 Audio Visual 1 students) were assigned, the stories were further developed by the students facilitated by the tutors.
Budaya Bertoilet Area Strenkali dijabarkan lebih lanjut dan diambil di Gunungsari dan Bratang Tangkis. Meskipun menghadapi beberapa kesulitan, video ditemukan menarik.
The Toileting Culture of Riverside Areas were further elaborated and shot in Gunungsari and Bratang Tangkis. Although facing some difficulties, the videos were found interesting.
Budaya Bertoilet Sekolah Tunanetra diambil dengan melibatkan siswa laki-laki dan perempuan. Mereka menampilkan reka ulang proses bertoilet 2 siswa tunanetra.
The Toileting Culture of Blind School was shot involving male and female students. They perform re-enactment of toileting process of the 2 blind students.
Budaya Bertoilet Grand City Mall diambil dengan reka ulang Mahasiswa Audio Visual sebagai orang pengunjung berkebutuhan khusus (penyandang cacat) dengan kruk dan pengunjung normal. Ceritacerita itu sangat menarik.
The Toileting Culture of Mall Grand City was shot with re-enactment of Audio Visual Student as a difable (disabled) visitors with crutch and normal visitors. The stories were very interesting.
Budaya Bertoilet di Kereta
The Toileting Culture of
Api juga adalah reka ulang dan
the Train was also re-shot and
menjadi sangat menarik.
became very interesting.
Kritik dan Saran Posted on Tuesday, October 15, 2013 by wesee wc
Critics and Suggestions Posted on Tuesday, October 15, 2013 by wesee wc
Kelayakan sebuah fasilitas yang diberikan akan menciptakan suatu perasaan nyaman bagi penggunanya. Hal ini sangat diharapkan bagi pengguna toilet kereta api atau penumpang kereta api pada umumnya. Kelayakan toilet dalam kereta api dinilai penumpang masih sangat kurang. Hal ini ditunjukkan banyaknya penumpang yang merasa tidak nyaman dalam penggunaan toilet kereta api, yang disebabkan beberapa factor. Faktor-faktor tersebut antara lain mengenai kebersihan dan fasilitas air yang kurang memadai. Ketidakbersihan toilet kereta api sering dibuktikan dengan bau yang tidak sedap dan sisa kotoran pengguna yang tidak dibersihkan.
The properness of a facility will create a cozy atmosphere for its users. It is highly desirable by train toilet’s users or other passengers in common. Train toilet appropriateness considered not enough by its passengers. It is shown from the numerous quantity of passengers who admitted their uncomfortability while using train toilets, which caused by several factors. Those factors, among others, are about its hygiene and inadequate clean water facility. The uncleanliness of train toilets frequently proven by its unpleasant smells and the residue of the waste which left uncleaned.
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Atas ketidaklayakan ini, penumpang berharap bahwa toilet segera dibenahi. Hal utama yang perlu dibenahi ialah masalah kebersihan toilet dan juga fasilitas yang memadai (saluran air). Pembuangan langsung yang diterapkan juga diharapkan diganti dengan adanya penampungan sisa kotoran. Beberapa penumpang juga mengharapkan WC jongkok diganti dengan menggunakan WC duduk. Bagaimana
For this unappropriateness, passengers hope that this toilet matters will immediately be fixed. The main thing that needs to be fixed is the problem of hygiene and adequate facility (water channel). Direct sewage system applied also expected to be replaced with septic tank to contain the waste. Some passengers also expecting squat toilets to be replaced with flush toilets.
pendapat
What do you think?
anda? Perbedaan harga yang cukup signifikan menjadi pilihan yang harus dibayar untuk mendapatkan suatu kenyamanan. Namun, apakah semua fasilitas juga harus dibedakan berdasarkan harga?
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The quite significant price difference become an option that must be payed by the passengers in order to get the extra comfort. But, do every facility must be differentiate according to its price?
4.8. TOILETING CULTURE OF SURABAYA ILLUSTRATION (4.8. ILLUSTRASI BUDAYA TOILETING DI SURABAYA) Ilustrasi yang dihasilkan benar-benar menunjukkan dengan jelas bagaimana budaya bertoilet Surabaya yang dirasakan oleh mahasiswa Ilustrasi.
The illustration produced actually showed clearly how toileting culture of Surabaya perceived by the Illustration students.
Gambar 67. Contoh Ilustrasi Budaya Bertoilet
Figure 67. Example of Toileting Culture Illustration
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Gambar 68. Contoh Ilustrasi Budaya Bertoilet
Figure 68. Example of Toileting Culture Illustration
Gambar 69. Contoh Ilustrasi Budaya Bertoilet
Figure 69. Example of Toileting Culture Illustration
Gambar 70. Contoh Ilustrasi Budaya Bertoilet
Figure 70. Example of Toileting Culture Illustration
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4.9. TOILETING CULTURE OF SURABAYA DRAMA (4.9. DRAMA BUDAYA TOILETING DI SURABAYA)
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Potty Training Dipersiapkan oleh Meilinda dan Stefanny Irawan.
Potty Training Prepared by Meilinda and Stefanny Irawan
Potty Training adalah naskah dan pementasan sekitar 10 - 15 menit yang mempresentasikan garis besar temuan penelitian tim UNDK tentang budaya penggunaan toilet di Surabaya. Potty Training terdiri dari empat scene pendek yang mewakili budaya bertoilet di Surabaya baik di toilet umum maupun pribadi oleh masyarakat dari berbagai strata sosial ekonomi.
“Potty Training” is a 10-to15-minute theatre performance which shows the general findings of the research conducted by UNDK-recipient team in Petra Christian University regarding toilet culture in Surabaya. “Potty Training” consists of four short scenes that represent the toilet culture in Surabaya, both in public and private toilets, by people from different socioeconomic classes.
Sinopsis Scene 1: Seorang mahasiswi kelas menengahke-bawah yang terburu-buru buang hajat ketika di terminal bemo dan harus menggunakan toilet umum. Dia memilih tidak menggunakan air yang tersedia di ember, namun menggunakan tisu yang dibasahi oleh air langsung dari kran.
Synopsis Scene 1: A college student from middle-to-lower class is in a hurry to use a public toilet in a local bemo (a type of public transportation in Surabaya) station. She chooses the squat toilet and, instead of using the water in the bucket to clean herself when she is done, she wets a tissue with the water coming straight from the tap.
Scene 2: Seorang lakilaki muda kelas menengah yang menggunakan toilet di rumahnya. Karena lama terbiasa dengan toilet jongkok, dia tetap berjongkok meski yang digunakannya adalah toilet duduk. Dia menggunakan air dari selang semprot dan sabun untuk membersihkan dirinya. Scene 3: Seorang perempuan kelas atas menggunakan toilet di mall. Karena meragukan kebersihan toiletnya, dia mengelap dudukan toilet dengan tisu dan cairan pembersih tangan yang dibawanya. Sehingga dia meletakkan tisu pada toilet Kemudian dia mengalami kesulitan dengan bidet spray sehingga bagian belakang pakaiannya basah. Scene 4: Seorang laki-laki muda kelas bawah menggunakan toilet di rumahnya. Dengan santai dia jongkok berlamalama sambil baca koran. Setelah menggunakan air di ember untuk membersihkan dirinya, dia juga menggunakannya untuk membersihkan lantai toilet. Konsep Artistik Potty Training Pendekatan akting: Pementasan berkonsep semi pantomim. Tidak ada dialog antar pemain. Pemain juga akan memakai riasan pantomim
Scene 2: A middleclass young man is using the toilet in his house. Since he is accustomed to the squat toilet, he squats whenever he uses a toilet, no matter the type of toilet he is actually using. He uses the water from the spray and soap to clean himself. Scene
3:
A
high-class
young woman is using a toilet at the mall. Doubting the hygiene of the toilet, she wipes it with the sanitizer that she brings in her bag. However, she does not think it is enough. So she places some tissue on the toilet seat. She uses the bidet spray to clean herself, but it wets her skirt instead. Scene 4: A 40-something man from the lower class is using his toilet at home. He squats comfortably and reads the
newspaper.
He
cleans
himself with a lot of water from the bucket. The artistic concept Acting approach: This performance is using a mimelike approach. The actors use no dialogue. They will also use mime makeup. | 167 |
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• Aktor: Potty Training menggunakan tiga aktor (dua perempuan dan satu lakilaki). Karakter perempuan di scene 1 dan 3 diperankan oleh aktor perempuan yang sama, dan karakter laki-laki di scene 2 dan 4 diperankan oleh aktor laki-laki yang sama. Aktor perempuan satu lagi berperan menjadi karakter figuran yaitu petugas kebersihan/cleaning service yang hadir di setiap scene.
• Actor: “Potty Training” uses
• Pergantian scene, set, dan properti: Pementasan ini menggunakan alur sambung dari satu scene ke scene berikutnya tanpa ada pemotongan berupa black out. Pergantian set dilakukan secara simbolis dengan mengganti properti yang menggambarkan lokasi sekaligus strata sosial ekonomi yang ingin ditampilkan. Penggantian properti akan dilakukan oleh karakter petugas kebersihan.
• Scene changes and properties:
four actors, two males and two females. The main female characters in scene 1 and 3 are performed by the same female actor. The two male actors are performing different roles, one in scene 2 and the other in scene 4. The other female actor functions as the narrator and an extra as a cleaning service staff in scene 1 and 3.
The changes from one scene to another are done without blackout. A scene is transformed into the next one symbolically by placing properties that represent the desired location and socio-economic class. These symbolic changes are mainly conducted by the extra (cleaning service staff). •
• Kostum: Pemain akan menggenakan baju senam (atasan lengan panjang dan bawahan celana panjang) warna hitam yang berfungsi sebagai kulit kedua mereka guna mengeliminasi kekhawatiran bahwa daerah pribadi mereka akan terekspos ketika berakting. Selain itu pemain akan mengenakan kostum sesuai dengan peran masing-masing.
• Costume: The actors, except
• Sound: Selain melalui properti, pementasan ini menggunakan efek suara untuk menghadirkan ambiance atau suasana yang sesuai dengan lokasi tiap scene, contohnya: di scene pertama digunakan suara lalu lintas, klakson, serta kenek yang berteriak nama terminal kendaraan.
• Sound: Other than using the
the narrator/cleaning service staff, wear black, long-sleeved leotard-like outfit and tights as their second skin, so there will be no risk of exposing their private parts while they are performing. They also wear other costumes suitable for their corresponding role on top of their second skin.
properties, “Potty Training” uses sound effects to create a certain ambiance that fits each scene. For example, there are the sound of traffic, car honks, and the bemo conductor yelling out the name of the station.
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• Elemen interaktif: Ketika dipentaskan secara langsung di hadapan penonton, pementasan ini diharapkan memuat unsur interaktif. Pemain figuran (petugas kebersihan) akan membuka pertunjukan dengan memberikan sedikit penjelasan tentang pementasan ini lalu meminta penonton untuk tidak ragu menjentikkan jari bila mereka melihat budaya penggunaan toilet mereka ditampilkan dalam scene. Selain melibatkan penonton dalam pementasan, hal ini juga bisa memberikan gambaran seberapa relevan budaya bertoilet yang ditunjukkan di pementasan ini dengan keseharian para penonton. • Kegiatan ini melibatkan 5 mahasiswa sebagai actor dan tim produksi • Shooting diselesikan pada tanggal 22 November 2013. The video akan disiapkan pada Pameran Februari 2014. • Penampilan Teater akan diadakan pada Februari 2014 pada saat pameran.
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• Interactive element: When performed live in front of an audience, we expect this performance to be a little interactive. The narrator/cleaning service staff opens the show by giving a brief explanation of the performance and she will ask the audience to snap their fingers if they see their toilet habit in any of the scene. Besides being a form of interactivity with the audience, this activity may also show how relevant the findings of this research are to people’s everyday life.
• It involved five students as actors and production team. • The shooting finished on November 22th, 2013. The video will be ready for February 2014 Exhibition • There will be Theatre Performance for February 2014 during Exhibition.
4.10. TOILET DESIGN BASED ON TOILETING CULTURE OF SURABAYA (4.10. DESAIN TOILET BERDASARKAN BUDAYA TOILETING DI SURABAYA) DESAIN TOILET/ FASILITAS MANDI CUCI KAKUS (MCK) DI SMPLB-A YPAB Dari hasil wawancara, disimpulkan beberapa hal di bawah desain toilet bagi penyandang tuna netra di SMPLB YPAB membutuhkan: • Penggunaan toilet duduk • Penggunaan bak dan gayung yang mudah diraih (disesuaikan dengan ruang gerak) • Menghindari adanya benda-benda yang mengganggu mobilitas maupun membahayakan • Pentingnya desain yang permanen untuk memudahkan penggunaan fasilitas • Selain memasukkan aspekaspek kebutuhan pengguna, dalam pendesainan toilet ini juga digunakan teori 7 principles of universal design, yang kemudian disesuaikan dengan kebutuhan khusus tuna netra.
DESIGN TOILET / INTEGRATED BATHING WASHING AND TOILET FACILITY IN SMPLB YPAB From the interview, it was concluded that the toilet design for persons with visual impairment in Special Junior High School - A YPAB required: • The use of a sitting toilet • The use of the tub and scoop easily achieved (adapted to moving space) • Avoid objects that interfere with mobility and harm • The importance of the permanent design for easy use of the facilities • In addition to including aspects of user needs, in designing a toilet is also used theory 7 principles of universal design , which is then adapted to the special needs of the blind.
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KONSEP INCLUSIVE TOILET DESIGN
INCLUSIVE DESIGN TOILET CONCEPT
Gambar 71. Desain Toilet di SMPLB-A YPAB
Figure 71. Toilet Design in Special Junior High School - A YPAB
Gambar 72. Desain Toilet di SMPLB-A YPAB
Figure 72. Toilet Design in Special Junior High School - A YPAB
Gambar 73. Desain Toilet di SMPLB-A YPAB
Figure 73. Toilet Design in Special Junior High School - A YPAB
Gambar 74. Desain Toilet di SMPLB-A YPAB
Figure 74. Toilet Design in Special Junior High School - A YPAB
Gambar 75. Desain Toilet yang fleksibel untuk duduk dan jongkok di SMPLB-A YPAB
Figure 75. Toilet Design which flexible for sitting and squatting in Special Junior High School - A YPAB
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Gambar 76. Desain Toilet dilengkapiwastafel dan loker di SMPLB-A YPAB
Figure 76. Toilet Design with wash-bowl and locker in Special Junior High School - A YPAB
Gambar 77. Railing di Desain Toilet di SMPLB-A YPAB
Figure 77. Railing Toilet Design in Special Junior High School - A YPAB
Gambar 78. Ujung bak yang lengkungdan garis berwarna merah untuk membantu rekan tuna netra low vision untuk berorientasi di Desain Toilet di SMPLB-A YPAB
Figure 78. The cuved-edges of water container and red lines to assist low vision blind colleagues to orient in Toilet Design in Special Junior High School - A YPAB
Gambar 79. Tempat mandi dengan material lantai antislip di Desain Toilet di SMPLB-A YPAB
Figure 79. The bathing area with non-slippery floor material in Toilet Design in Special Junior High School - A YPAB
Gambar 80. Pilihan mandi yang disediakan (dengan gayung atau shower) pada Desain Toilet di SMPLB-A YPAB
Figure 80. The bathing choice provided (with bailer or shower) in Toilet Design in Special Junior High School - A YPAB
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DESAIN TOILET/ FASILITAS MANDI CUCI KAKUS (MCK) DI STRENKALI SURABAYA Kami lebih membahas ke toilet yang ada di dalam kawasan pemukiman tersebut, baik toilet pribadi ataupun toilet umum dengan fasilitas yang memadai dengan biaya sekecil mungkin. Guna mendesain toilet untuk warga maka dilakukanlah observasi terhadap kebiasaan dan kebutuhan terhadap warga sekitar stren kali, dan menghubungkannya dengan prinsip-prinsip Desain Universal. Toilet merupakan salah satu kebutuhan terpenting bagi seluruh orang. Baik bagi kaum minoritas hingga kaum berada, individu berbadan sehat maupun difable, baik muda maupun tua.
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DESIGN TOILET / INTEGRATED BATHING WASHING AND TOILET IN RIVERSIDE VILLAGES OF SURABAYA We further discuss the toilet is in the residential area, either private or public restroom toilets with adequate facilities at the least cost. In order to design a toilet for the people we conducted observations on the habits and needs of the local riverside village resident’s, and connect it with the principles of Universal Design. The toilet is one of the most important needs for all people. Good for minorities are up to the individual, able-bodied or difable, both young and old.
DESAIN TOILET PRIBADI DI KAMPUNG STREN KALI SURABAYA
PERSONAL TOILET DESIGN FOR RIVERSIDE VILLAGE OF SURABAYA
Desain Toilet Pribadi di Rumah Pak Haryono (Penduduk Setempat) • Luas: 1m x 1,25m • Komponen dalam toilet (dan material) : • Bak mandi (bambu dicor beton) • Kloset jongkok (kloset bekas) • Papan kloset duduk (papan plastik bekas) • Gayung (gayung plastik bekas) • Kran bak mandi • Kran wudhu • Avur • Komponen luar toilet (dan material) : • Wastafel (cor-coran beton) • Kran wastafel
Personal Toilet Design at Home Pak Haryono ( Local Population • Area: 1m x 1,25 m • Components in the toilet ( and material ) : • Tub ( bamboo cast concrete ) • Squat toilet ( toilet used) • Board toilet seat ( plastic board used) • Bailer ( used plastic bailer ) • Bathtub faucet • ablution faucets • Avur • Components outside the toilet (and material) : • Sink (cast - in -situ concrete) • sink faucet
Gambar 81. Desain Toilet Pribadi di Kampung Strenkali Surabaya
Figure 81. Personal Toilet Design in Riverside Villages of Surabaya
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Gambar 82. Desain Toilet Pribadidi Kampung Strenkali Surabaya
Figure 82. Personal Toilet Design in Riverside Villages of Surabaya
Gambar 83. Toilet Jongkok (yang dapat diubah jadi duduk) di Desain Toilet Pribadidi Kampung Strenkali Surabaya
Figure 83. Squatting toilet (that could be converted for sitting) in Personal Toilet Design in Riverside Villages of Surabaya
Gambar 84. Toilet duduk (yang ditransformasikan dari toilet jongkok) di Desain Toilet Pribadi di Kampung Strenkali Surabaya Penerapan prinsip fleksibilitas diterapkan dalam desain toilet ini. Dapat dilihat closet yang fleksibel bisa untuk jongkok ataupun duduk. Tempat wudhu memiliki space yang cukup sehingga krannya tidak mengganggu pengguna saat mandi. Perbedaan level 5cm di depan pintu WC dibuat berupa ramp agar tidak membahayakan. Wastafel diletakkan di luar agar dapat dipakai untuk sikat gigi saat kamar mandi sedang digunakan untuk mandi.
Figure 84. Sitting toilet (transformed from squatting toilet) in Personal Toilet Design in Riverside Villages of Surabaya Application
of
the
principle of flexibility is applied in the design of these toilets. The closet designed could be use flexibly for squatting or sitting. Ablution place has enough space so the tap donot interfere with the user while bathing. 5cm level difference in front of the toilet door was designed with a ramp so as not to create danger. The sink is placed outside in order to be used for bathroom toothbrush currently being used for bathing.
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Pada desain yang kami buat, beberapa prinsip memang tidak bisa terpenuhi, seperti misalnya prinsip Equitable Use dan prinsip Size And Space For Approach And Use , pada dasarnya kedua prinsip ini tidak dapat terpenuhi dalam desain disebabkan ukuran ruang (space toilet) yang tersedia sangat kecil / sempit sekali, yakni hanya 1m x 1,25m. Hal ini dikarenakan keterbatasan ekonomi narasumber di Stren Kali Suranbaya ini.
In our design, some principles can not be met, such as the principle and the principle of Equitable Use Size And Space For Approach And Use, basically these two principles can not be met in the design due to the size of the space (toilet space) available very small / narrow one , which is only 1m x 1.25 m . This is due to limited economic resource persons at Riverside Areas of Surabaya.
Masalah lainnya yang menjadi pembelajaran kami ialah penggunaan material untuk setiap komponen arsitektur yang ada dalam toilet ini. Kami mengutamakan adanya penggunaan barang-barang bekas seperti kloset jongkok bekas dan kran bekas yang masih layak digunakan. Bak mandinya menggunakan bahan bambu yang dicor beton dan wastafelnya menggunakan cor-coran beton. Penggunaan material-material recycle dan reuse ini tentunya sangat menghemat pengeluaran atau sesuai dengan prinsip ‘Desain yang Ekonomis’.
Other issues become our study is the use of materials for each component of the architecture is in the toilet. We favored the use of used goods such as former squat toilets and faucets former still worth using. The tub using bamboo material casted concrete and concrete sink using concrete. The use of materials that recycled and reused is certainly very cost-saving or the principle of ‘ Economical Design’.
Desain Toilet Umum di KAMPUNG Stren Kali surabaya
Design in the public toilet Riverside villages of Surabaya
Gambar 85. Desain Toilet Umum (MCK Umum) di Kampung Strenkali Surabaya
Figure 85. Public Toilet Design (Integrated Bathing - Washing - Toilet) in Riverside Villages of Surabaya
Gambar 86. Desain Toilet Umum (MCK Umum) di Kampung Strenkali Surabaya yang memfasilitasi pengguna kursi roda
Figure 86. Public Toilet Design (Integrated Bathing - Washing - Toilet) in Riverside Villages of Surabaya that facilitated the wheelchair users
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Gambar 87. Toilet Jongkok (yang dapat diubah jadi duduk) di Desain Toilet Umum (MCK Umum) di Kampung Strenkali Surabaya
Figure 87. Squatting toilet (that could be converted for sitting) in Public Toilet Design (Integrated Bathing - Washing - Toilet) in Riverside Villages of Surabaya
Gambar 88. Platform toilet duduk di Desain Toilet Umum (MCK Umum) di Kampung Strenkali Surabaya
Figure 88. Sitting toilet platformin Public Toilet Design (Integrated Bathing - Washing - Toilet) in Riverside Villages of Surabaya
Gambar 89. Contoh penggunaan toilet duduk (yang ditransformasikan dari toilet jongkok) di Desain Toilet Umum (MCK Umum) di Kampung Strenkali Surabaya
Figure 89. Usage example of sitting toilet (transformed from squatting toilet)Public Toilet Design (Integrated Bathing Washing - Toilet) in Riverside Villages of Surabaya
Gambar 90. Tempat cuci dan wudhu di Desain Toilet Umum (MCK Umum) di Kampung Strenkali Surabaya
Figure 90. Washing and ablution area in Public Toilet Design (Integrated Bathing - Washing - Toilet) in Riverside Villages of Surabaya
Gambar 91. Railing untuk membantu orang tua pengguna Desain Toilet Umum (MCK Umum) di Kampung Strenkali Surabaya
Figure 91. Railing for the elderly user in Public Toilet Design (Integrated Bathing - Washing - Toilet) in Riverside Villages of Surabaya | 183 |
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Gambar 92. Tanda untuk menurunkan platform di Desain Toilet Umum (MCK Umum) di Kampung Strenkali Surabaya
Figure 92. Signage for lowering down the platform in Public Toilet Design (Integrated Bathing - Washing - Toilet) in Riverside Villages of Surabaya
Gambar 93. Wastafel di Desain Toilet Umum (MCK Umum) di Kampung Strenkali Surabaya.
Figure 93. Wash-bowls in Public Toilet Design (Integrated Bathing - Washing - Toilet) in Riverside Villages of Surabaya.
4.11. GOOGLE MAP OF TOILETING CULTURE OF SURABAYA (4.11. PETA GOOGLE UNTUK BUDAYA TOILETING DI SURABAYA) Peta Google ini disusun dari beberapa data yang kami sarikan dalam blog kami ditampilkan terkait dengan peta ini. Beberapa informasi penting tersebut ialah: • http://undkpetra.wordpress.com/2013/12/14/ toilet-in-grand-city-surabaya-toilet-di-grand-citysurabaya/ • http://undkpetra.wordpress.com/2013/12/14/ toilet-for-the-blind-insmplb-a-ypab-toilet-untuktuna-netra-di-smplb-a-ypab/ • http://undkpetra.wordpress.com/2013/12/14/ toilet-in-riverside-villagesin-surabaya-toilet-di-kampung-strenkali-surabaya/ • http://undkpetra.wordpress.com/2013/12/14/ weird-but-real-toilet-toiletaneh-tapi-nyata/ • http://undkpetra.wordpress.com/2013/12/14/ school-toilet-toilet-sekolah/
Google Maps is composed of some of the data that we extracted in our blogs referred by the map. The several informations are: • http://undkpetra.wordpress.com/2013/12/14/ toilet-in-grand-city-surabaya-toilet-di-grand-citysurabaya/ • http://undkpetra.wordpress.com/2013/12/14/ toilet-for-the-blind-insmplb-a-ypab-toilet-untuktuna-netra-di-smplb-a-ypab/ • http://undkpetra.wordpress.com/2013/12/14/ toilet-in-riverside-villagesin-surabaya-toilet-di-kampung-strenkali-surabaya/ • http://undkpetra.wordpress.com/2013/12/14/ weird-but-real-toilet-toiletaneh-tapi-nyata/ • http://undkpetra.wordpress.com/2013/12/14/ school-toilet-toilet-sekolah/
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• http://undkpetra.wordpress.com/2013/12/14/ colonial-toilet-majapahithotel-toilet-kolonial-hotelmajapahit/ • http://undkpetra.wordpress.com/2013/12/14/toilet-in-rental-home-toiletkos/ • http://undkpetra.wordpress.com/2013/12/14/ toilet-in-residential-toiletdi-perumahan/ • http://undkpetra.wordpress.com/2013/12/14/ throwing-away-smokevs-throwing-away-fecesbuang-asap-vs-buanghajat/ • http://undkpetra.wordpress.com/2013/12/14/ public-toilet-in-bus-terminal-fenomena-pontenumum-di-terminal-surabaya/ • http://undkpetra.wordpress.com/2013/12/14/ public-toilet-along-the-kaliwaron-kalikepiting-roadponten-di-sepanjang-jalankaliwaron-kalikepiting/ • http://undkpetra.wordpress.com/2013/12/14/ public-toilet-in-riversidevillages-gunungsari-ponten-di-kampung-strenkaligunungsari/
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• http://undkpetra.wordpress.com/2013/12/14/ colonial-toilet-majapahithotel-toilet-kolonial-hotelmajapahit/ • http://undkpetra.wordpress.com/2013/12/14/toilet-in-rental-home-toiletkos/ • http://undkpetra.wordpress.com/2013/12/14/ toilet-in-residential-toiletdi-perumahan/ • http://undkpetra.wordpress.com/2013/12/14/ throwing-away-smokevs-throwing-away-fecesbuang-asap-vs-buanghajat/ • http://undkpetra.wordpress.com/2013/12/14/ public-toilet-in-bus-terminal-fenomena-pontenumum-di-terminal-surabaya/ • http://undkpetra.wordpress.com/2013/12/14/ public-toilet-along-the-kaliwaron-kalikepiting-roadponten-di-sepanjang-jalankaliwaron-kalikepiting/ • http://undkpetra.wordpress.com/2013/12/14/ public-toilet-in-riversidevillages-gunungsari-ponten-di-kampung-strenkaligunungsari/
• http://undkpetra.wordpress.com/2013/12/14/ comparison-between-cityof-tomorrows-and-maspion-squares-restroom-perbandingan-toilet-umumcity-of-tomorrow-denganmaspion-square/ • http://undkpetra.wordpress.com/2013/12/14/ comparison-of-publictoilets-between-bungkulpark-and-pelangi-park/ • http://undkpetra.wordpress.com/2013/12/14/toilet-terror-on-the-railwayteror-toilet-di-kereta-api/
• http://undkpetra.wordpress.com/2013/12/14/ comparison-between-cityof-tomorrows-and-maspion-squares-restroom-perbandingan-toilet-umumcity-of-tomorrow-denganmaspion-square/ • http://undkpetra.wordpress.com/2013/12/14/ comparison-of-publictoilets-between-bungkulpark-and-pelangi-park/ • http://undkpetra.wordpress.com/2013/12/14/toilet-terror-on-the-railwayteror-toilet-di-kereta-api/
Gambar 94. Peta Google untuk Budaya Toileting di Surabaya
Figure 94. Google Map of Toileting Culture of Surabaya
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4.12. TOILETING CULTURE OF SURABAYA EXHIBITION(4.12. PAMERAN BUDAYA TOILETING DI SURABAYA)
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Setelah menyelesaikan program ini, pameran akan diadakan di bulan Februari - Maret 2014 di Universitas Kristen Petra dan mungkin beberapa tempat umum di Surabaya untuk memamerkan karya ini. X-Banner terdiri atas dokumentasi Budaya Bertoilet, Pameran Ilustrasi “Kampanye Bertoilet Sehat”, Video Budaya Bertoilet, Model Desain Toilet Inklusif untuk Indonesia. Dan terakhir Pertunjukan Teater yang melambangkan Budaya Bertoilet akan ditampilkan dalam pameran yang akan berada di acara yang sama dengan Lokakarya dan Pertemuan Tahunan UNDK.
After completeing the program, an exhibition would be held in February – March 2014 in Petra Christian University and perhaps several public places in Surabaya to exhibit this work. The X-Banner consisting documentation of Toileting Culture, Exhibition of “Healthy Toileting Campaign” Illustration, Video of Toileting Culture, Design Model of Inclusive Toilet for Indonesian. And lastly the Theatre Performance symbolizing the Toileting Culture would be performed in the exhibition that would be in the same event with UNDK Workshop and Annual Meeting.
Selain itu, materi yang dihasilkan ini akan disosialisasikan kepada masyarakat Surabaya dalam program pengabdian masyarakat yang didukung oleh Lembaga Penelitian dan Pengabdian Masyarakat yang akan dilakukan pada Bulan Januari – Juli 2014.
Beside that, the material produced would be disseminated to people of Surabaya in community outreach program supported by Institute of Research and Community Outreach that would be executed in January – July 2014.
CHAPTER 5.CONCLUSION (BAB 5. KESIMPULAN) Dapat disimpulkan bahwa budaya bertoilet masyarakat Surabaya sangat unik karena berhubungan dengan konteks ekonomi, sosial, serta lingkungan kota. Dan sebagaimana yang sampaikan oleh Greed, C., (2003)130.
It could be concluded that toileting culture of Surabaya people was very unique because related to the economic, social, as well environmental context of the city. And as presented by Greed, C., (2003) 131.
Para pengguna toilet di Surabaya ditemukan di beberapa lokasi yang bervariasi, karena latar belakang sosial-ekonomi dan pengaturan lingkunganekonomi-sosial.
The toilet users of Surabaya
Kemiskinan menyebabkan budaya bertoilet yang tidak sehat, yang mana orang membuang air besar langsung ke sungai. Namun seiring berjalannya waktu, budaya yang tidak sehat secara bertahap berubah karena adanya Program Perbaikan Kampung / ​​Kampong Improvement Program (KIP), meningkatya kesadaran masyarakat, serta peningkatan ekonomi.
were found in several locations varied, due to social - economic background and economic – social - environmental setting. Poverty caused unhealthy toileting
culture,
which
the
people defecated directly into the river. But through time, the unhealthy cultures were gradually changed because of Village Improvement Program/ Kampong
Improvement
Programs (KIP), increase of community awareness, as well as economic improvement.
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Budaya bertoilet jongkok-danbasah ditemukan ada pada warga Surabaya di kelurahan / kampung berpenghasilan rendah dan sektor informal dari Surabaya. Orang-orang berpenghasilan rendah telah menggunakan toilet jongkokdan-basah karena kemampuan mereka. Mereka juga melakukan ini karena keyakinan bahwa air dapat menambah kesucian dan kebersihan mereka.
Squatting – and - wet - toileting culture was found present in Surabaya residents in low income urban villages / kampong and informal sectors of Surabaya. The lower income persons were used to the squatting – and - wet toilets because their affordability. They also conducted this because of the belief that water can increase their sacredness and sanitation.
Di sisi lain, budaya bertoiletduduk-kering ditemukan hadir di penduduk berpenghasilan tinggi. Toilet-duduk-kering digunakan karena terjangkau bagi mereka. Selain itu, masyarakat dengan pendapatan yang lebih tinggi menerima pendidikan formal dan merasa bahwa toilet duduk lebih modern. Oleh karena itu, rumah-rumah mereka dirancang dengan toilet duduk.
On the other hand, the sitting – dry – toileting culture was found present in the higher income residents. The sitting – dry – toilets were used because of they were affordable to them. Besides that, the higher income community received formal education and perceived that the sitting toilets were more modern. Therefore, their houses were designed with the sitting toilets.
Sayangnya, banyak toilet umum di ruang komersial mewah-masa kini Surabaya hanya melayani budaya toilet Barat. Ini membuahkan disalahgunakannya toilet duduk, seperti berjongkok di atas mereka. Pola ini juga disebabkan oleh kondisi yang buruk toilet umum, tutup toilet kotor. Para wanita khususnya takut akan penularan penyakit dari situasi seperti ini.
Unfortunately, many public toilets in as high end commercial spaces of Surabaya only catered the Western toileting culture. This produced misused of sitting toilet, such as squatting on top of them. The pattern was also caused by the poor condition public toilets, the dirty toilet covers. The ladies especially were afraid of disease transfer from this.
Di sisi lain, beberapa tempat komersil seperti Grand City Mall telah melayani toilet basah-danjongkok. Dan itu adalah contoh positif bagaimana toilet jongkok dan duduk disediakan dengan merata. Kebersihan Grand City Mall toilet juga dijaga dengan baik.
On the other hand, some commercials such as Grand City Mall have catered the squatting - and - wet toilets. And it was a positive example how the squatting and sitting toilets were provided equally. Cleanliness of the Grand City Mal toilet was also kept well.
Kondisi toilet Surabaya di mana sebagai Residensial (Perumahan), Rumah Sewa (Rumah Kos), Universitas, Sekolah, Taman Publik, Kereta Api, didokumentasikan. Dan hal itu diterbitkan dalam website. Beberapa ilustrasi, video, dan drama juga diproduksi untuk beragam bertoilet sehat untuk Surabaya.
The condition of toilets of Surabaya as Residential (Perumahan), Rental Home (Rumah Kos), University (Universitas), School (Sekolah), Public Park (Taman Publik), Train (Kereta api) were documented. And it was published in the websites. Some illustrations, videos, and dramas were also prouced for diverse healthy toileting for Surabaya.
Dan suatu strategi desain inklusif untuk memberikan toilet lokal yang ramah tetapi juga sehat dan dapat diakses. Desain memfasilitasi kesetaraan dan budaya bertoilet yang fleksibel. Tiga prototipe desain inklusif diproduksi. Mereka adalah toilet sekolah-buta, toilet umum kelurahan (kampung) dan toilet pribadi kelurahan (kampung) rendah - biaya. Dan toilet yang dirancang melibatkan sekelompok kecil orang di Design Workshop (Lokakarya Desain) pada Oktober 2013.
And an inclusive design strategy to provide locally friendly toilets but also healthy and accessible. The design facilitated equality and flexible toileting cultures. Three design inclusive prototypes were produced. They were the blindschool toilet, low - cost urban village (kampong) public toilet and urban village (kampong) private toilets. And the toilets were designed involving the small group of people in Design Workshop in October 2013.
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Pengetahuan lokal akan Budaya Bertoilet telah mempengaruhi banyak aspek pemahaman, dosen, mahasiswa dan akhirnya masyarakat. Budaya bertoilet yang tidak sehat masyarakat Surabaya harus diubah secara bertahap dengan kampanye-yang dapat diterima-secara sosial.
The local knowledge of Toileting Culture had affected many aspect of the understanding, of lecturers, students and finally the public. The unhealthy toileting culture of the Surabaya people had to be changed gradually with socially -accepted - campaign.
Mengenai proses eksplorasi budaya toilet, rentang waktu proyek tersebut terlalu pendek. Dianjurkan untuk memiliki satu - tahun program multidisiplin di masa depan. Adapun tujuan berhasil diraih kecuali produksi komik dikarenakan keterbatasan waktu. Jadi dianjurkan program satu tahun terdiri dari semester eksplorasi budaya dan satu semester produksi perangkat digital / multimedia seperti program saat ini. Mudahmudahan, pengetahuan lokal yang menarik dari Surabaya dapat ditingkatkan dalam program UNDK masa depan.
Regarding the toileting culture exploration process, the project time span was too short. It was recommended to have a one – year multidisciplinary program in the future. The purposes were achieved except of comic production because of time limitation. So it was recommended one year program consisting of semester of culture exploration and a semester of digital tools/ multimedia production such as the current program. Hopefully, the Surabaya interesting local knowledge could be enhanced in the future UNDK program.
REFERENCES (DAFTAR PUSTAKA) Books and Journals (Buku dan Jurnal): Asano, Yoshiharu (2002) ‘Number of Fixtures: Mathematical Models.’ Faculty of Architecture and Building Engineering, Shinshu University, Nagano, Japan. Borden, I. et al. (Eds.) (2001). The unknown city: Contesting architecture and social space. Cambridge, MA: The MIT Press. Cavanagh, Sue and Ware, Vron (1991) At Women’s Convenience: A Handbook on the Design of Women’s Public Toilets. WDS (Women’s Design Service), London. Cummings, W., (2000), Squat Toilets and Cultural Commensurability, in Journal of Mundane Behavior, published Interdisciplinary Social Science, University of South Florida. DfEE (Department for Education and Employment) (2001) Inclusive School Design: Accommodating pupils with special educational needs and disabilities within mainstream schools. DfEE, HMSO, London. Football Foundation (2003) Facilities for Disabled Spectators at Stadia: with reference to the Disability Discrimination Act 1993: Draft for Consultation. The Football Foundation, London, enquiries@footballfoundation.org.uk Goldsmith, Selwyn (2000) Universal Design. Architectural Press, London. Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP Hamzah, Hasan and Hooi, Yoke-Meng (2001) ‘Toilet design for Moslem users’, paper presented at the World Toilet Summit, Singapore, 19–21 November. Harvey, D. (1975) Social Justice and the City. Arnold, London.
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Healey, P. (1997) Collaborative Planning: Shaping Places in Fragmented Societies. Macmillan, London. Inglis, Simon (1993) Toilet Facilities at Stadia: Planning, design and types of installation. London: Sports Council in association with the Football Trust, London. Jones, Greta (1986) Social Hygiene in 19th Century Britain. Croom Helm, London.; JTA (1996b) The History of Night Soil Treatment. JTA, Tokyo. Kanter, Rosabeth, Moss (1977) Men and Women of the Corporation.Basic Books, New York. Kira, Alexander (1976) The Bathroom. Penguin, Harmondsworth, and Cornell University Press. (Also see ‘Four vases do not make a bathroom: an interview with A.K.’ by Tim Ostler, in World Architecture, Product Focus, No. 51, pp. 132–3, November 1996, on 30th anniversary of the book.) Laporte, Dominque (2000, originally 1968) History of Shit.MIT Press, Cambridge, Mass.; Lefebvre, H. (1991). The production of space. Cambridge: Blackwell. Matthews, Robert (2000) ‘Ladies in waiting: a simple formula could bring relief to scores of women this summer’ in New Scientist, 29 July PCS (2002) The Toilet Issue. Special issue of Post Colonial Studies, Vol. 5, No. 2, July, pp. 135–228. Roberts, M. and C. Greed (2001) Approaching Urban Design. Pearson, Harlow. Rogers, Lord R. (2000) Towards an Urban Renaissance: The Urban Taskforce (Final Report). Routledge, in association with DETR, London. Shaw, Hillary (2001) ‘Food deserts’, PhD thesis, School of Geography, University of Leeds.(Also see letter in Times Higher, 26 January, p. 15, and www.geog.leeds.ac.uk/research/projects/h.shaw.html, which provides summary.) | 194 |
Sintawardani, N., Astuti, J.T., (2008), “Culture’s barriers on introducing dry toilet technology in Indonesia” Power point presentation, Research Center for Physics, Indonesian Institute of Sciences accessed in http://www.scj.go.jp/en/sca/activities/conferences/conf_7_ projects/pdf/7th_nenijovi.pdf WGSG (Women and Geography Study Group of the Institute of British Geographers) (1997a, originally 1984) Geography and Gender. Hutchinson, London. Wigglesworth, S. and Till, J. (Eds.) (1998).The everyday and architecture. Architectural Design, Academy Press. Wright, L. (1960) Clean and Dirty: The Fascinating History of the Bathroom and the W.C. Routledge and Kegan Paul, London. Yatmo, Y.A., Atmodiwirjo, P., (2011), Collective Spatial Strategies in Urban Kampung Communal Toilet, Department of Architecture, Universitas Indonesia Asian Journal of Environment-Behaviour Studies, Volume 3, Number 7, January 2012, cE-Bs, FAPS, UiTM. Website: http://ayorek.org/2013/05/pesona-kampung-pinggir-kali/#sthash. DdkB0wvg.dpuf http://ciptakarya.pu.go.id/habitat/DownLoad/opini/comprehensive_ kip_as_model_of_comm_participation.pdf http://en.wikipedia.org/wiki/Toilet http://undk.asia/ http://www.tempo.co/read/news/2010/05/18/180248539/JawaTimur-Targetkan-Bebas-Buang-Hajat-Sembarangan-di-2014
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(Endnotes)
1
http://undk.asia/
2
http://undk.asia/
3
http://www.tempo.co/read/news/2010/05/18/180248539/Jawa-Timur-TargetkanBebas-Buang-Hajat-Sembarangan-di-2014
4
http://www.tempo.co/read/news/2010/05/18/180248539/Jawa-Timur-TargetkanBebas-Buang-Hajat-Sembarangan-di-2014
5
http://en.wikipedia.org/wiki/Toilet
6
http://en.wikipedia.org/wiki/Toilet
7
Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP
8
Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP
9
Yatmo, Y.A., Atmodiwirjo, P., (2011), Collective Spatial Strategies in Urban Kampung Communal Toilet, Department of Architecture, Universitas Indonesia Asian Journal of Environment-Behaviour Studies, Volume 3, Number 7, January 2012, cE-Bs, FAPS, UiTM.
10 Yatmo, Y.A., Atmodiwirjo, P., (2011), Collective Spatial Strategies in Urban Kampung Communal Toilet, Department of Architecture, Universitas Indonesia Asian Journal of Environment-Behaviour Studies, Volume 3, Number 7, January 2012, cE-Bs, FAPS, UiTM. 11 Sintawardani, N., Astuti, J.T., (2008), “Culture’s barriers on introducing dry toilet technology in Indonesia” Power point presentation, Research Center for Physics, Indonesian Institute of Sciences accessed in http://www.scj.go.jp/en/sca/activities/ conferences/conf_7_projects/pdf/7th_nenijovi.pdf 12 Sintawardani, N., Astuti, J.T., (2008), “Culture’s barriers on introducing dry toilet technology in Indonesia” Power point presentation, Research Center for Physics, Indonesian Institute of Sciences accessed in http://www.scj.go.jp/en/sca/activities/ conferences/conf_7_projects/pdf/7th_nenijovi.pdf 13 http://www.tempo.co/read/news/2010/05/18/180248539/Jawa-Timur-TargetkanBebas-Buang-Hajat-Sembarangan-di-2014 | 196 |
14 http://www.tempo.co/read/news/2010/05/18/180248539/Jawa-Timur-TargetkanBebas-Buang-Hajat-Sembarangan-di-2014 15 Yatmo, Y.A., Atmodiwirjo, P., (2011), Collective Spatial Strategies in Urban Kampung Communal Toilet, Department of Architecture, Universitas Indonesia Asian Journal of Environment-Behaviour Studies, Volume 3, Number 7, January 2012, cE-Bs, FAPS, UiTM. Lefebvre, H. (1991). The production of space. Cambridge: Blackwell. Borden, I. et al. (Eds.) (2001). The unknown city: Contesting architecture and social space. Cambridge, MA: The MIT Press. Wigglesworth, S. and Till, J. (Eds.) (1998).The everyday and architecture. Architectural Design, Academy Press. 16 Yatmo, Y.A., Atmodiwirjo, P., (2011), Collective Spatial Strategies in Urban Kampung Communal Toilet, Department of Architecture, Universitas Indonesia Asian Journal of Environment-Behaviour Studies, Volume 3, Number 7, January 2012, cE-Bs, FAPS, UiTM. Lefebvre, H. (1991). The production of space. Cambridge: Blackwell. Borden, I. et al. (Eds.) (2001). The unknown city: Contesting architecture and social space. Cambridge, MA: The MIT Press. Wigglesworth, S. and Till, J. (Eds.) (1998).The everyday and architecture. Architectural Design, Academy Press. 17 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP
18 Rogers, Lord R. (2000) Towards an Urban Renaissance: The Urban Taskforce (Final Report). Routledge, in association with DETR, London.
19 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP
20 Rogers, Lord R. (2000) Towards an Urban Renaissance: The Urban Taskforce (Final Report). Routledge, in association with DETR, London.
21 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 22 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 23 Harvey, D. (1975) Social Justice and the City. Arnold, London. | 197 |
24 Harvey, D. (1975) Social Justice and the City. Arnold, London. 25 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 26 Cavanagh, Sue and Ware, Vron (1991) At Women’s Convenience: A Handbook on the Design of Women’s Public Toilets. WDS (Women’s Design Service), London. 27 Shaw, Hillary (2001) ‘Food deserts’, PhD thesis, School of Geography, University of Leeds.(Also see letter in Times Higher, 26 January, p. 15, and www.geog.leeds. ac.uk/research/projects/h.shaw.html, which providessummary.) 28 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 29 Cavanagh, Sue and Ware, Vron (1991) At Women’s Convenience: A Handbook on the Design of Women’s Public Toilets. WDS (Women’s Design Service), London. 30 Shaw, Hillary (2001) ‘Food deserts’, PhD thesis, School of Geography, University of Leeds.(Also see letter in Times Higher, 26 January, p. 15, and www.geog.leeds. ac.uk/research/projects/h.shaw.html, which provides summary.) 31 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 32 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 33 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 34 Kira, Alexander (1976) The Bathroom. Penguin, Harmondsworth, and Cornell University Press. (Also see ‘Four vases do not make a bathroom: an interview with A.K.’ by Tim Ostler, in World Architecture, Product Focus, No. 51, pp. 132–3, November 1996, on 30th anniversary of the book.) 35 Asano, Yoshiharu (2002) ‘Number of Fixtures: Mathematical Models.’ Faculty of Architecture and Building Engineering, Shinshu University, Nagano, Japan. 36 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 37 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An | 198 |
imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 38 Kira, Alexander (1976) The Bathroom. Penguin, Harmondsworth, and Cornell University Press. (Also see ‘Four vases do not make a bathroom: an interview with A.K.’ by Tim Ostler, in World Architecture, Product Focus, No. 51, pp. 132–3, November 1996, on 30th anniversary of the book.) 39 Asano, Yoshiharu (2002) ‘Number of Fixtures: Mathematical Models.’ Faculty of Architecture and Building Engineering, Shinshu University, Nagano, Japan. 40 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 41 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 42 Goldsmith, Selwyn (2000) Universal Design. Architectural Press, London. 43 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 44 Goldsmith, Selwyn (2000) Universal Design. Architectural Press, London.
45 Laporte, Dominque (2000, originally 1968) History of Shit. MIT Press,Cambridge,
Mass.; PCS (2002) The Toilet Issue. Special issue of Post Colonial Studies, Vol. 5, No. 2, July, pp. 135–228.
46 Jones, Greta (1986) Social Hygiene in 19th Century Britain. Croom Helm, London.; Wright, L. (1960) Clean and Dirty: The Fascinating History of the Bathroom and the W.C. Routledge and Kegan Paul, London. quoted in Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP
47 Laporte, Dominque (2000, originally 1968) History of Shit. MIT Press,Cambridge,
Mass.; PCS (2002) The Toilet Issue. Special issue of Post Colonial Studies, Vol. 5, No. 2, July, pp. 135–228.
48 Jones, Greta (1986) Social Hygiene in 19th Century Britain. Croom Helm, London.; Wright, L. (1960) Clean and Dirty: The Fascinating History of the Bathroom and | 199 |
the W.C. Routledge and Kegan Paul, London. quoted in Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP
49 JTA (1996b) The History of Night Soil Treatment. JTA, Tokyo.Kanter, Rosabeth, Moss (1977) Men and Women of the Corporation.BasicBooks, New York. 50 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP
51 JTA (1996b) The History of Night Soil Treatment. JTA, Tokyo.Kanter, Rosabeth, Moss (1977) Men and Women of the Corporation.BasicBooks, New York. 52 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 53 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 54 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 55 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 56 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 57 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 58 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 59 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 60 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 61 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An | 200 |
imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 62 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 63 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 64 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 65 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 66 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 67 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 68 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 69 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 70 Healey, P. (1997) Collaborative Planning: Shaping Places in Fragmented Societies. Macmillan, London. 71 Roberts, M. and C. Greed (2001) Approaching Urban Design. Pearson, Harlow. 72 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 73 Healey, P. (1997) Collaborative Planning: Shaping Places in Fragmented Societies. Macmillan, London. 74 Roberts, M. and C. Greed (2001) Approaching Urban Design. Pearson, Harlow. 75 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 76 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP | 201 |
77 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 78 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 79 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 80 Matthews, Robert (2000) ‘Ladies in waiting: a simple formula could bring relief to scores of women this summer’ in New Scientist, 29 July 81 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 82 Matthews, Robert (2000) ‘Ladies in waiting: a simple formula could bring relief to scores of women this summer’ in New Scientist, 29 July 83 WGSG (Women and Geography Study Group of the Institute of BritishGeographers) (1997a, originally 1984) Geography and Gender. Hutchinson,London. 84 Hamzah, Hasan and Hooi, Yoke-Meng (2001) ‘Toilet design for Moslem users’, paper presented at the World Toilet Summit, Singapore, 19–21 November. 85 WGSG (Women and Geography Study Group of the Institute of BritishGeographers) (1997a, originally 1984) Geography and Gender. Hutchinson,London. 86 Hamzah, Hasan and Hooi, Yoke-Meng (2001) ‘Toilet design for Moslem users’, paper presented at the World Toilet Summit, Singapore, 19–21 November. 87 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 88 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 89 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 90 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 91 Inglis, Simon (1993) Toilet Facilities at Stadia: Planning, design and types of in| 202 |
stallation. London: Sports Council in association with the Football Trust, London. 92 Football Foundation (2003) Facilities for Disabled Spectators at Stadia: with reference to the Disability Discrimination Act 1993: Draft for Consultation. The Football Foundation, London, enquiries@footballfoundation.org.uk 93 Inglis, Simon (1993) Toilet Facilities at Stadia: Planning, design and types of installation. London: Sports Council in association with the Football Trust, London. 94 Football Foundation (2003) Facilities for Disabled Spectators at Stadia: with reference to the Disability Discrimination Act 1993: Draft for Consultation. The Football Foundation, London, enquiries@footballfoundation.org.uk 95 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 96 DfEE (Department for Education and Employment) (2001) Inclusive School Design: Accommodating pupils with special educational needs and disabilities within mainstream schools. DfEE, HMSO, London. 97 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 98 DfEE (Department for Education and Employment) (2001) Inclusive School Design: Accommodating pupils with special educational needs and disabilities within mainstream schools. DfEE, HMSO, London. 99 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 100 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 101 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 102 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 103 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 104 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP | 203 |
105 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 106 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 107 Yatmo, Y.A., Atmodiwirjo, P., (2011), Collective Spatial Strategies in Urban Kampung Communal Toilet, Department of Architecture, Universitas Indonesia Asian Journal of Environment-Behaviour Studies, Volume 3, Number 7, January 2012, cE-Bs, FAPS, UiTM. 108 Yatmo, Y.A., Atmodiwirjo, P., (2011), Collective Spatial Strategies in Urban Kampung Communal Toilet, Department of Architecture, Universitas Indonesia Asian Journal of Environment-Behaviour Studies, Volume 3, Number 7, January 2012, cE-Bs, FAPS, UiTM. 109 Cummings, W., (2000), Squat Toilets and Cultural Commensurability, in Journal of Mundane Behavior, published Interdisciplinary Social Science, University of South Florida. 110 Cummings, W., (2000), Squat Toilets and Cultural Commensurability, in Journal of Mundane Behavior, published Interdisciplinary Social Science, University of South Florida. 111 Sintawardani, N., Astuti, J.T., (2008), “Culture’s barriers on introducing dry toilet technology in Indonesia” Power point presentation, Research Center for Physics, Indonesian Institute of Sciences accessed in http://www.scj.go.jp/en/sca/activities/ conferences/conf_7_projects/pdf/7th_nenijovi.pdf 112 Sintawardani, N., Astuti, J.T., (2008), “Culture’s barriers on introducing dry toilet technology in Indonesia” Power point presentation, Research Center for Physics, Indonesian Institute of Sciences accessed in http://www.scj.go.jp/en/sca/activities/ conferences/conf_7_projects/pdf/7th_nenijovi.pdf 113 Sintawardani, N., Astuti, J.T., (2008), “Culture’s barriers on introducing dry toilet technology in Indonesia” Power point presentation, Research Center for Physics, Indonesian Institute of Sciences accessed in http://www.scj.go.jp/en/sca/activities/ conferences/conf_7_projects/pdf/7th_nenijovi.pdf 114 Sintawardani, N., Astuti, J.T., (2008), “Culture’s barriers on introducing dry toilet technology in Indonesia” Power point presentation, Research Center for Physics, Indonesian Institute of Sciences accessed in http://www.scj.go.jp/en/sca/activities/ conferences/conf_7_projects/pdf/7th_nenijovi.pdf | 204 |
115 Sintawardani, N., Astuti, J.T., (2008), “Culture’s barriers on introducing dry toilet technology in Indonesia” Power point presentation, Research Center for Physics, Indonesian Institute of Sciences accessed in http://www.scj.go.jp/en/sca/activities/ conferences/conf_7_projects/pdf/7th_nenijovi.pdf 116 Sintawardani, N., Astuti, J.T., (2008), “Culture’s barriers on introducing dry toilet technology in Indonesia” Power point presentation, Research Center for Physics, Indonesian Institute of Sciences accessed in http://www.scj.go.jp/en/sca/activities/ conferences/conf_7_projects/pdf/7th_nenijovi.pdf 117 Sintawardani, N., Astuti, J.T., (2008), “Culture’s barriers on introducing dry toilet technology in Indonesia” Power point presentation, Research Center for Physics, Indonesian Institute of Sciences accessed in http://www.scj.go.jp/en/sca/activities/ conferences/conf_7_projects/pdf/7th_nenijovi.pdf 118 Sintawardani, N., Astuti, J.T., (2008), “Culture’s barriers on introducing dry toilet technology in Indonesia” Power point presentation, Research Center for Physics, Indonesian Institute of Sciences accessed in http://www.scj.go.jp/en/sca/activities/ conferences/conf_7_projects/pdf/7th_nenijovi.pdf 119 Sintawardani, N., Astuti, J.T., (2008), “Culture’s barriers on introducing dry toilet technology in Indonesia” Power point presentation, Research Center for Physics, Indonesian Institute of Sciences accessed in http://www.scj.go.jp/en/sca/activities/ conferences/conf_7_projects/pdf/7th_nenijovi.pdf 120 Sintawardani, N., Astuti, J.T., (2008), “Culture’s barriers on introducing dry toilet technology in Indonesia” Power point presentation, Research Center for Physics, Indonesian Institute of Sciences accessed in http://www.scj.go.jp/en/sca/activities/ conferences/conf_7_projects/pdf/7th_nenijovi.pdf 121 Sintawardani, N., Astuti, J.T., (2008), “Culture’s barriers on introducing dry toilet technology in Indonesia” Power point presentation, Research Center for Physics, Indonesian Institute of Sciences accessed in http://www.scj.go.jp/en/sca/activities/ conferences/conf_7_projects/pdf/7th_nenijovi.pdf 122 Sintawardani, N., Astuti, J.T., (2008), “Culture’s barriers on introducing dry toilet technology in Indonesia” Power point presentation, Research Center for Physics, Indonesian Institute of Sciences accessed in http://www.scj.go.jp/en/sca/activities/ conferences/conf_7_projects/pdf/7th_nenijovi.pdf 123 Sintawardani, N., Astuti, J.T., (2008), “Culture’s barriers on introducing dry toilet technology in Indonesia” Power point presentation, Research Center for Physics, Indonesian Institute of Sciences accessed in http://www.scj.go.jp/en/sca/activities/ | 205 |
conferences/conf_7_projects/pdf/7th_nenijovi.pdf 124 Sintawardani, N., Astuti, J.T., (2008), “Culture’s barriers on introducing dry toilet technology in Indonesia” Power point presentation, Research Center for Physics, Indonesian Institute of Sciences accessed in http://www.scj.go.jp/en/sca/activities/ conferences/conf_7_projects/pdf/7th_nenijovi.pdf 125 Sintawardani, N., Astuti, J.T., (2008), “Culture’s barriers on introducing dry toilet technology in Indonesia” Power point presentation, Research Center for Physics, Indonesian Institute of Sciences accessed in http://www.scj.go.jp/en/sca/activities/ conferences/conf_7_projects/pdf/7th_nenijovi.pdf 126 http://ciptakarya.pu.go.id/habitat/DownLoad/opini/comprehensive_kip_as_model_of_comm_participation.pdf 127 http://ciptakarya.pu.go.id/habitat/DownLoad/opini/comprehensive_kip_as_model_of_comm_participation.pdf
128 http://ayorek.org/2013/05/pesona-kampung-pinggir-kali/#sthash.DdkB0wvg.dpuf 129 http://ayorek.org/2013/05/pesona-kampung-pinggir-kali/#sthash.DdkB0wvg.dpuf 130 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP 131 Greed, C., (2003), Inclusive Urban Design: Public Toilets, Architectural Press, An imprint of Elsevier , Linacre House, Jordan Hill, Oxford OX2 8DP
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MODULE Traditional accounting practices of Torajanese in Toraja South Sulawesi Indonesia SYNOPSIS Buffalo in Toraja culture is not only used as animal sacrifice, but also as a non monetary exchange. In Toraja, people use buffalo in trading activities, since they value buffalo as the highest treasure, which is more valuable than gold. Buffalo is used as a standard of measuring the value called tedong sang pala. This practice describes traditional accounting practice in Toraja. The accounting practice in Toraja is influenced by the local traditions that deeply rooted in the people’s lives. OBJECTIVES To document the accounting practices using buffalo in the Rambu Solo traditional ceremony and in the daily activities of Torajanese. CONTENT What is all about? The local wisdom of traditional accounting practices using buffalo as a non monetary exchange for trading activities in Toraja. Where is it collected from? Toraja, South Sulawesi, Indonesia Why is the knowledge important? In Toraja, the accounting practices have been being conducted since the days when people were not familiar with money as the medium of monetary exchange. People in Toraja apply a unique accounting record | 209 |
system and it has been being practiced long ago until now in their daily activities. This accounting practice is influenced by the local traditions that deeply rooted in the people’s lives. This tradition is necessary to be documented to provide comprehension to the next generations with regard to traditional accounting system applied in particular regions in Indonesia and the local wisdom contained therein. What is the available knowledge? In Toraja society, buffalo (tedong) is used as symbol of sacrifice, social strata, wealth and prosperity, legacy sharing, and a non-monetary exchange (currency). As a currency, buffalo is used as a legal tender and the buffalo used as a monetary standard is called Pudu. In trading activity in Toraja, the buffalo become the benchmark price of a good or service. The value of a buffalo is determined based on the size of its horns, and dimensions measure used is the size of a human hand. There are some categories to value a buffalo, such as tedong sang lampa taruno, duang lampa taruno, sang rakka, limpong pala, sangkumabe, sang lengo, sang pala, tedong sang busukan ponto, alla’tarin, and inanna. Tedong sang pala is equal with IDR 15,000.000 according to the current value of money. There is a group of people who served as the team that determines the value of a buffalo is known as To Ma’tasere’. They will record the buffalo that has been valued in the book Petua Tedong. How does the knowledge work? The transaction using buffalo for bartering is still commonly practiced in Toraja until now. As a monetary unit, buffalo is used as a means of payment of debts, rice field liens, rice field and land purchasing, etc. Other common transaction using buffalo is for buying statue of the deceased family members (tau – tau) to be placed in front of their tomb. In addition, tedong is often used as means of transaction in marriage and in funeral ceremony (rambu solo).
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POSTSCRIPT It is interesting to note that this project has portrayed the tradition of Torajanese culture from accounting perspective. The understanding of how Torajanese people using buffalo in having transaction is important to be known by students who study accounting. Through this project, students can learn the traditional accounting system in Indonesia that the practice still continues until today. CONTENT MATERIAL Natalia Paranoan, SE. Msi. Akt & Wendy . K. Tikuppadang, SE. Accounting Department, UKI Paulus, Jl. Perintis Kemerdekaan No. 28, Makassar 90243 -INDONESIA , e-mail: paranoannatalia@gmail.com E-MODULE EDITOR Inneke Hantoro, STP, MSc., University Network for Digital Knowledge (UNDK) Soegijapranata Catholic University (SCU), Jl. Pawiyatan Luhur IV/1, Semarang 50234 – INDONESIA, email: inneke.hantoro@unika.ac.id
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UNDK-UB The Mini Project Final Report (2013-2014) Service Learning: Accounting & Culture TRADITIONAL ACCOUNTING PRACTICE OF TORAJANESE IN SOUTH SULAWESI INDONESIA
NATALIA PARANOAN, S.E., M.Si. Ak. WENDY K. TIKUPADANG, S.E.
UNIVERSITAS KRISTEN INDONESIA PAULUS MAKASSAR 2014 | 212 |
1. Abstract Toraja buffalo is different from the buffalo from other areas. Torajanese doing transaction using buffalo. Purpose of this project is to reveal traditional accounting practices in Toraja especially Toraja buffalo as a non monetary exchange. The question is how do Torajanese using buffalo as a non monetary exchange? This project utilizes qualitative research methods with ethnography study towards in depth exploration. In fact, Toraja buffalo used as a non monetary exchange in trading activities because Torajanese place buffalo as the highest treasure which is more valuable than gold. Buffaloes used as the standard of measuring the value is called tedong sang pala’. Keywords: Toraja buffalo, cultural symbolic, non monetary exchange.
2. Contact person: Name Institution
: Natalia Paranoan : Universitas Kristen Indonesia Paulus Jl. Perintis Kemerdekaan No. 28 Makassar, Sulawesi Selatan, Indonesia (phone: +62 411 582825) Occupation : Lecturer of Accounting Dept. at UKI Paulus Makassar Jl. Perintis Kemerdekaan Km 13 Daya, Makassar, South Sulawesi, Indonesia 90243 (phone: +62 411 582852) Address of Correspondence : Jl. Raya Regency F54 Telkomas, Makassar, Indonesia 90241 Email address : paranoannatalia@gmail.com Phone number : +62 813 56585494 Name Institution
: Wendy K. Tikupadang, S.E. : Universitas Kristen Indonesia Paulus Jl. Perintis Kemerdekaan No. 28 Makassar, Sulawesi Selatan, Indonesia (phone: +62 411 582825) | 213 |
Occupation
: Lecturer of Accounting Dept. at UKI Paulus Makassar Address of Correspondence : Jl. Urip Sumoharjo Komp. Keuangan Panaikang B/11. Makassar, Indonesia 90241 Email address : wendykt@gmail.com Phone number : +62 85399919922
3. Description of Project: Activities: The activitiesl involve some accounting students of UKI Paulus Makassar in terms of data collection, observing and recording the conversation in field pawning transactions and debts in Toraja community, to make a documentary film. Partcipants: Natalia Paranoan, Wendy K.T, Andien Wardoyo, Ardi Panimba.
4. Project outcome in relation to goals and objectives: 1) To provide comprehension to accounting students and the general public with regard to the local wisdom of how Torajanese aplly accounting practices using buffalo as a non monetary exchange. 2) To observe accounting practices and ways of recording using buffalo in the activities of the indigenous ritual Rambu Solo’ and in Torajanese’ daily activities. 3) To provide other classroom situation in accounting learning by a presentation in the form of a documentary that lasts about 20 minutes.
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5. Significance The project is carried out to provide enlightment about the local wisdom of traditional accounting practices in Indonesia, especially in Toraja, South Sulawesi.
6. Overall impact of the project and future implications: In the future this project will provide insight to accounting students that there are traditional accounting practices in Toraja by using buffalo as a non-monetary exchange. Also, open horizons for other researchers to conduct research on the accounting records in many other area in Indonesia and abroad.
7. The Financial Report, accounting in some detail for the use of grant money, and indicating the amount of any balance.
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MODULE Local knowledge and agriculture in Java, Indonesia SYNOPSIS This module is about local agricultural knowledge practiced in rice paddy farming system and on how the knowledge is constructed and disseminated among farmers in Central Java and Jogjakarta. The information and knowledge presented here were obtained from anthropological approach field observations based on semi-structured interviews with ing rice paddy farmers. The local agricultural knowledge has been practice in the different places for generations of farmers. Animals and plants or their parts were used in soil management, pest control, and fertilizers. The inter-generational and peer group transfers of local agricultural knowledge were performed by rice farmers, however the risk of extinction is still faced by these local knowledge. The transfer and acquisition of local knowledge is not necessarily accompanied with its actual practice. Certainly for this reason, this module is developed as a means of local knowledge preservation. OBJECTIVES To document, preserve and disseminate local knowledge practiced in rice paddy farming system in Central Java and Jogjakarta CONTENT What is all about? Local knowledge on land and cultivation practices, cropping patterns, and the rituals associated with farming activities in the farming community. Where is it collected from? Primary rice producing areas in Central Java and Jogjakarta Provinces, Indonesia: | 217 |
14 regencies Batang, Boyolali, Delanggu, Demak, Jepara, Klaten, Kudus, Pemalang, Salatiga, Semarang, Temanggung, Weleri, Bantul and Sleman. Why is the knowledge important? Rice farming has been an indispensible part of Javanese culture which is not only considered as an activity to produce main staple food, but also as a spiritual relationship between human and the mother nature, i.e. sun, land, water and plant. What is the available knowledge? The use of specific animals and plants or their parts in rice cultivation Pranata mangsa, a traditional agriculture calendar system Rituals during rice planting and harvesting Rrituals honouring the spirits of ancestors and Dewi Sri, the rice goddess How does the knowledge work? Most rice paddy farmers in Central Java and Jogjakarta knew and some of them still practice the use of • domestic water buffalo (Bubalus bubalis) for tilling rice fields • freshwater crab (Parathelphusa convexa) for controlling slender rice bug (Leptocorisa oratorius) • barn owl (Tyto alba) for controlling rodents, sorghum (sorghum spp.) for attracting munias (Lonchura spp.) • salak (Salacca zalacca) leaves for protecting rice paddy from rice tungro bacilliform virus • rice straw for preventing birds and rodents from eating seeds from the seedbed • jengkol dogfruit beans (Archidendron pauciflorum) or yam (Dioscorea sp.) tuber as rodents repellants • fermented extracts of yam tuber, rizhome of pink and blue ginger (Curcuma aeruginosa), root of bratawali (Tinospora crispa), and tobacco (Nicotiana tabacum) for controlling rice bug (Leptocorisa oratorius) | 218 |
• scarecrows and noise makers for scaring birds Some rice paddy farmers also still use pranata mangsa, a traditional agriculture calendar system found in Java, a source of guidance for the management and conservation of land and water environments. Interestingly, these pranata mangsa and other local agricultural knowledge are still be referenced by farmers who always depend on rainfall condition for their crops. Some rice paddy farmers still performed some rituals during planting (called tedhun) and harvesting (called wiwitan) rice paddy. Farmers still believe in seen and unseen powers, they believe that if the ritual is not perfomed, the pest will come, the damage of the rice field will be worse. For that reason, we found a rice paddy farmer in Jogjakarta who does not dare to kill rodents as he believed that rodents representing unseen power. Some farmers perfom rituals honouring the spirits of ancestors and Dewi Sri, the rice goddess by putting offerings in the rice paddy field, or directed to their God. The food is usually prepared using plated-dish of banana leaf in the rice fields to cultivate. Food could consisted of few handfuls of rice, cilli, onion, bananas, and cigarettes. POSTSCRIPT We also discovered that rice paddy farmers did not know how the local agricultural knowledge was constructed, they only received it from their ancestors. Some farmers thought it was constructed by “trial and errorâ€? experiment. These rice paddy farmers also transferred their local agricultural knowledge to others and to their children. Unfortunately, there were very few younger rice paddy farmers in Central Java and Jogjakarta and they do not apply this local agricultural knowledge anymore. Younger generation prefer doing other jobs than becomes a rice paddy farmer. When these younger farmers present, they use modern farming system (use machine for tilling soils, chemicals and fertilizers) and they treat land as a money machine because most of them are not the owner of this land anymore but only a labor.
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CONTENT MATERIAL Dr. Rully Adi Nugroho & co-workers, Faculty of Biology, Satya Wacana Christian University, Jl. Diponegoro 52-60, Salatiga 50711-INDONESIA , e-mail: rully.adinugroho@staff.uksw.edu E-MODULE EDITOR Prof. Dr. Y. Budi Widianarko, University Network for Digital Knowledge (UNDK) Soegijapranata Catholic University (SCU), Jl. Pawiyatan Luhur IV/1, Semarang 50234 – INDONESIA, email: widianarko@unika.ac.id
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1. Name of institution submitting the report Faculty of Biology, Satya Wacana Christian University 2. Institution’s academic period during which the project was implemented 2013-2014 3. Project title Local knowledge and agriculture in Java, Indonesia 4. Abstract of the report Farmers have been developing agricultural systems, domesticating animals, breeding new crop varieties and constructing irrigation systems throughout the centuries without the aid of formalized scientific approaches and agricultural extension systems. The purposes of this study were (1) to document local agricultural knowledge on rice paddy farming system in Central Java and Jogjakarta, and (2) to understand how local agricultural knowledge is constructed and disseminated among farmers in Central Java and Jogjakarta. We used field observations, an anthropological approach based on semistructured interviewing rice paddy farmers, and participating in rice paddy agricultural practices to answer these purposes. The project findings showed that there was local agricultural knowledge that has been practice in the different places for generations. Animals and plants or their parts were used in soil management, pest control, and fertilizers. Rice paddy farmers transferred their local agricultural knowledge to others and their children. Very few young rice paddy farmers in Central Java and Jogjakarta knew local agricultural knowledge but they do not practice it anymore. They prefer use modern farming systems. This local agricultural knowledge need more attention since it is at risk of becoming extinct due to rapidly changing natural environments and fast pacing economic and cultural changes on a global scale. | 221 |
5. Contact person and information Dr. Rully Adi Nugroho, Faculty of Biology, Satya Wacana Christian University, Jl. Diponegoro 52-60, Salatiga 50711, telephone: +62 298 321212, fax: +62 298 321433, e-mail: rully.adinugroho@staff.uksw. edu 6. Description of Project (Activities and participants, including problems encountered and solutions attempted) In this project we explored the links between agriculture and local knowledge. Considering three notes given by the reviewer, we focus only on local knowledge practices in rice paddy agriculture in Central Java and Jogjakarta, Indonesia. We used field observations, an anthropological approach based on semi-structured interviewing rice paddy farmers, and participating in rice paddy agricultural practices as we planned before. Group and individual interviews were held for men, for women, and for younger men in difference to village social structure. The separate interviews allowed us to study differences in knowledge by gender and age, and the inter-generational transfer of knowledge. The data explored including land and agricultural management practices, cropping patterns, and the rituals associated with farming activities in the farming community. Interviews were conducted with different individuals until no new information on major topics was gained. Interviews were audio-visual recorded with permission readily granted after we explained that we wanted to remember what the farmers were teaching us without taking more of their time to write it down. We extended the number of study area from four areas in Central Java into twelve areas in Central Java (Batang, Boyolali, Delanggu, Demak, Jepara, Klaten, Kudus, Pemalang, Salatiga, Semarang, Temanggung, and Weleri) and two areas in Jogjakarta (Bantul and Sleman). These areas were chosen because they are classified as rice paddy production center. Two areas in Jogjakarta were added as we would like to know if the presence of Jogjakarta palace and its culture will affect farming activity, and hope that traditional values still attached to their farming activity. Here, 12 | 222 |
students from the course Ecology and Environment involved under supervision from 3 lecturers. They were divided into 4 groups and stayed 1-2 night with rice paddy farmers. There were no significant problems we face, except finding farmers who were still practicing their local agricultural knowledge. 7. Project outcome in relation to goals and objectives: 7.1. Extent to which goals and objectives were achieved, including qualitative and quantitative evaluations.
This project was conducted (1) to document local agricultural knowledge on rice paddy farming system in Central Java and Jogjakarta, and (2) to understand how local agricultural knowledge is constructed and disseminated among farmers in Central Java and Jogjakarta. In general, modernization of agricultural practices has occurred in Central Java and Jogjakarta. Therefore, to achieve our purpose we documented local agricultural knowledge from selected cases (casuistic), where rice paddy farmers knew and still practice it. Our findings showed that local agricultural knowledge were relatively similar between 14 areas we observed. Most rice paddy farmers in Central Java and Jogjakarta knew and some of them still practice the local agricultural knowledge, for examples farmers using domestic water buffalo (Bubalus bubalis) for tilling rice fields, freshwater crab (Parathelphusa convexa) for controlling slender rice bug (Leptocorisa oratorius), barn owl (Tyto alba) for controlling rodents, sorghum (sorghum spp.) for attracting munias (Lonchura spp.), salak (Salacca zalacca) leaves for protecting rice paddy from rice tungro bacilliform virus, straw for preventing birds and rodents from eating seeds from the seedbed, jengkol/dogfruit beans (Archidendron pauciflorum) or yam (Dioscorea sp.) tuber as rodents repellants, and fermented extracts of yam tuber, rizhome of pink and blue ginger (Curcuma aeruginosa), root of bratawali (Tinospora crispa), and tobacco (Nicotiana tabacum) for controlling rice bug (Leptocorisa oratorius), and scarecrows and | 223 |
noise makers for scaring birds. Some rice paddy farmers also still use pranata mangsa, a traditional agriculture calendar system found in Java, a source of guidance for the management and conservation of land and water environments. Interestingly, these pranata mangsa and other local agricultural knowledge are still be referenced by farmers who always depend on rainfall condition for their crops. Some rice paddy farmers still performed some rituals during planting (called tedhun) and harvesting (called wiwitan) rice paddy. Farmers still believe in seen and unseen powers, they believe that if the ritual is not perfomed, the pest will come, the damage of the rice field will be worse. For that reason, we found a rice paddy farmer in Jogjakarta who does not dare to kill rodents as he believed that rodents representing unseen power. Some farmers perfom rituals honouring the spirits of ancestors and Dewi Sri, the rice goddess by putting offerings in the rice paddy field, or directed to their God. The food is usually prepared using plated-dish of banana leaf in the rice fields to cultivate. Food could consisted of few handfuls of rice, cilli, onion, bananas, and cigarettes. We also discovered that rice paddy farmers did not know how the local agricultural knowledge was constructed, they only received it from their ancestors. Some farmers thought it was constructed by “trial and error� experiment. These rice paddy farmers also transferred their local agricultural knowledge to others and to their children. Unfortunately, there were very few younger rice paddy farmers in Central Java and Jogjakarta and they do not apply this local agricultural knowledge anymore. Younger generation prefer doing other jobs than becomes a rice paddy farmer. When these younger farmers present, they use modern farming system (use machine for tilling soils, chemicals and fertilizers) and they treat land as a money machine because most of them are not the owner of this land anymore but only a labor. 7.2 If goals and objectives were not achieved, explain what happened, how the situation was handled, and what is the next action.
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All goals and objectives were achieved as mentioned above. 8. Overall impact of the project and future implications: 8.1 How it articulated whole person education, informed or enhanced teaching and learning; evidence of interconnectedness of themes.
Process of studying this issue, methodology, and data we gathered could be used for teaching and learning activities in our courses such as Ecology and Environment, and Ecotoxicology. Rice paddy farmers have a lot of local agricultural knowledge, but most of them are still not documented well. Although some of them have no scientific explanation yet, but it is likely that local agricultural knowledge is environmentally and human friendly. Why modern people do prefer organic farming now could be the result of this view. There are some ideas for further studies, for examples analysis of organic compounds in animals and plants or their parts use for biopesticides, comparative study between buffalo and tilling machine on soil chemicals, soil microbial composition and activity, and rice production, effect of synthetics chemicals on soil microbial composition and activity, and integrated pest management. Our students will do their research to answer some questions after joining this project. We realized that this local agricultural knowledge need more attention since it is at risk of becoming extinct due to rapidly changing natural environments and fast pacing economic and cultural changes on a global scale. 8.2 Partnerships/networks established – within and outside the institution.
There was no partnerships/networks established yet.
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MODULE THE AUDIO VISUAL DOCUMENTATION OF TRADITIONAL STAPLE FOOD FROM WEST TIMOR: HISTORY, NUTRITION FACTS, PREPARATION, AND PRESENTATION
SYNOPSIS This module is a documentary on the history, nutrition facts, and recipes of West Timor staple food. It presents the audio visual presentations of how local people cook some of the most famous local staple food. Interviews were conducted to gain in-depth information about the history, nutrition, the preparation, and the serving of food as well as information about herbal medicine from plants found in West Timor. As people are more familiar with the digital world, documenting local culture through audio visual media is a preferable method in preserving local knowledge and wisdom.
OBJECTIVES This module is aimed preserving the traditional staple food recipes in audio visual form, documenting traditional staple food from West Timor, broadening lecturer’s viewpoint of research and community services, and providing experiences to students in using different types of tools for filming using free open source software.
CONTENT What is all about? This module contains the documentation of traditional West Timor staple food. It describes the history, nutrition facts, preparations, and presentation of traditional staple food. | 228 |
Where is it collected from? West Timor, Indonesia Why is the knowledge important? Young generation in West Timor needs to know the local knowledge in their culture. Traditional staple food in West Timor is an excellent example of how the local knowledge is transferred and handed down. In addition, the documentary will benefit those who are interested in the preservation of local culture in West Timor. What is the available knowledge? One of the most famous West Timor staple food is Daging Se’i (smoked beef/pork). Another well-known local staple food is Jagung Bose (Corn Porridge). In this module, readers will also learn about the ways charcoal and leaves are used in the cooking process. People of West Timor use certain trees as sources of cure against diseases such as malaria and diabetes. How does the knowledge work? The information about the history, nutrition facts, preparation, and presentation of West Timor staple food is documented through audio visual recordings. The revival of the local culture and knowledge through digital media will be easily accessed by young generation of West Timorese through their gadgets.
POSTSCRIPT This documentary is not only beneficial for those who wish to preserve the local knowledge through West Timorese staple food recipes, but also for those who want to practice creating documentaries or short movies using open source software. The accessibility of digitized forms of knowledge will be of great significance for preserving local heritage. | 229 |
CONTENT MATERIAL Adri Gabriel Sooai, ST.MT., Widya Mandira Catholic University Jl A. Yani 50-52 Kupang Nusa Tenggara Timur Cell: +6281331671717 e-mail: adrigarbiel@gmail.com
E-MODULE EDITOR Cecilia Titiek Murniati, Ph.D, University Network for Digital Knowledge (UNDK) Soegijapranata Catholic University (SCU), Jl. Pawiyatan Luhur IV/1, Semarang 50234 – INDONESIA, email: c_murniati@unika.ac.id
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The Mini Project Final Report (2013-2014)
The Audio Visual Documentation of Traditional staple food from West Timor: history, nutritious fact, preparation, presentation
Final Report prepared by: Adri Gabriel Sooai, ST.MT e-mail:adrigabriel@gmail.com
WIDYA MANDIRA ATHOLIC UNIVERSITY
Februari 2014
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Executive Summary
Institution
Widya Mandira Catholic University
Fiscal Year
2013 – 2014
Title of Final Report
The Audio Visual Documentation of Traditional staple food from West Timor: history, nutritious fact, preparation, presentation
Goal or Purpose and Goal: Preserving the traditional staple food recipes in Objectives Audio Visual form. Objectives: documenting traditional staple food from West Timor. Widen Lecturer’s Viewpoint of Research and Community Services Topics, give experiences to students in using kinds of tools for filming using free open source software. Participants Students, Lecturers, Researcher from Computer Science and Natural Science Department from Widya Mandira Catholic University. Activity and Timeline
Preparation class on how to create a documentary film, interviewing, harvesting, gathering from food source, food processing practice, filming. Timeline: November 2013 until February 2014.
Total Budget
Rp. 20.000.000,- (Twenty Million Rupiah)
Final Report prepared Adri Gabriel Sooai, ST.MT. by NIDN: 0723057201 Lecturer in Computer Science Department, Faculty of Engineering, Widya Mandira Catholic University Jl A. Yani 50-52 Kupang Nusa Tenggara Timur Cell: +6281331671717 e-mail: adrigarbiel@gmail.com
Kupang, 28 Februari 2014
Adri Gabriel Sooai, ST.MT. NIDN: 0723057201 | 232 |
Abstract Local Knowledge is source for Research and Community Services that can be done by Higher Education Institution. Kinds of promotions and documentation about local knowledge can be found on printed media, audio visual and internet pages. According to the Director General of Higher Education Republic of Indonesia, The Research and community services conduct by Widya Mandira Catholic University are about only 10 to 15% from its total Lecturers each year. However, local knowledge offers many interesting topics for researchers and community services. Using its result, lectures can enrich study materials and improve the quality of learning process. This Mini Project gives an example on how to create local knowledge documentation in audio visual form, to open and increase lecturer’s viewpoint on research and community services topics. This Mini Project consist of Documentary Film about modification of traditional staple food from west Timor, it started with a conversation with the experts in Traditional Food and Organic Chemistry Researcher. Students involved in filming, food processing and Lecturers playing folk songs in acoustic for background music. Lesson learned from this Mini Project are Firstly: The involvement of students are in experiences using kinds of recording tools from the simplest and affordable to the sophisticated professional digital camera, and make compilation using Free and Open Source Software. Secondly: widen lecturer’s viewpoint about vast topics offers by local knowledge to conduct research and community services. Thirdly: Collaboration between fields of knowledge, enrich the learning process quality in University. Fourthly: a variety of local products produced by society can be utilized directly and increase their income. Lastly: the film is placed on the internet (YouTube) directly promotes local wisdom to the world. Key Words: Local Knowledge, Staple Food from West Timor.
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Abstrak (Indonesian) Kearifan lokal merupakan sumber penelitian dan pengabdian masyarakat yang dapat dilakukan oleh perguruan tinggi, berbagai bentuk promosi dan dokumentasi mengenai kearifan lokal banyak dijumpai pada media cetak, rekaman audio visual dan halaman internet. Penelitian dan Pengabdian masyarakat yang dilakukan di Universitas Katolik Widya Mandira belum banyak dikerjakan, hal ini tercatat di situs Dirjen Pendidikan Tinggi Republik Indonesia yaitu http://simlitabmas. dikti.go.id/kinerja bahwa hanya 10 sampai 15% dosen Universitas Katolik Widya Mandira yang melakukan penlitian dan pengabdian pada masyarakat setiap tahunnya. Dilain pihak berbagai kearifan local menawarkan banyak sekali topic penelitian dan pengabdian masyarakat yang dapat dilakukan. Melalui hasil kegiatan penelitian dan pengabdian, dosen dapat memperkaya bahan ajar untuk meningkatkan kualitas proses belajar mengajar. Mini Project ini memberikan contoh sederhana tentang bagaimana mendokumentasikan kearifan local dalam bentuk audio visual, sehingga diharapkan mampu membuka dan menambah wawasan dosen tentang banyaknya topic penelitian dan pengabdian yang dapat dikerjakan. Mini Project ini berisi Film Dokumentasi tentang modifikasi makanan pokok dari timor bagian barat, diawali dengan wawancara para narasumber yang merupakan pakar dibidang makanan dan kimia organic, keterlibatan kegiatan mahasiswa melakukan proses dokumentasi, pengolahan makanan dan memainkan music tradisional dilakukan oleh dosen. Manfaat dari hasil mini project ini adalah, Pertama: bagi mahasiswa, mereka mendapat pengalaman dalam menggunakan berbagai peralatan rekam digital mulai dari yang murah dan sederhana sampai yang mahal, memanfaatkan software open source untuk mengolah film. Kedua: bagi dosen membuka wawasan mereka tentang luasnya topic penelitian pengabdian yang ada melalui kearifan local, Ketiga: kolaborasi antara bidang ilmu memberikan peningkatan kualitas pembelajaran di Universitas, Keempat: berbagai produk local yang dihasilkan masyarakat dapat dimanfaatkan dan secara langsung meningkatkan penghasilan mereka. Kelima: dengan ditempatkannya film ini di internet (youtube) secara langsung ikut mempromosikan kearifan local kepada dunia. Kata kata kunci: Kearifan Lokal, Makan Pokok Timor Bagian Barat. | 234 |
Description of Project West Timor has an average unemployment rate of 2.39%. 30% of the population lived below the poverty line in 1998; as of 2012, it stays at 30%. The economy is mainly agricultural, using slash and burn methods to produce corn, rice, coffee, copra and fruit [1] West Timor is saving a lot of charm, especially fans of sea food. Also squid and prawns fresh sweet aroma when burned emit very appetizing. Besides, travelers will also be presented with a special food in west Timor Capitol City Kupang, the Jagung bose. The food is made from a mixture of corn and vegetables and whole grains (usually green beans and peanuts). There is also Se’i, a bacon or smoked pork/beef and mixed with salt and spices so the taste was sweet and salty. Se’i gets its smokey taste from how it’s cooked. Normally after the meat is salted it is wrapped in a bunch of banana leaves together with some spices and is smoked over an open fire. Se’i was used during the war to preserve food this allowed the soldiers to carry it around with them wherever they went [2]. Se’i and jagung bose as a local food are sufficient to provide income for the people of Kupang city, there are many places that provides Se’i meat and Jagung bose with various flavors. Se’i and Jagung bose’s lovers are plenty, domestic and international tourist also loved the typical of food, although initially they unfamiliar with the food taste. The economic impact can be enhanced with better media promotion of these foods, and it needs an activity of documentation in audio-visual form. This mini project is to preserve traditional cultural heritage in the field of food, secondly, to promote western Timor tourism sector through digital media in the form of documentary film. On the other hand it gives an example on how to create local knowledge documentation in audio visual form, to open and increase lecturer’s viewpoint on research and community services topics. This Mini Project consist of Documentary Film about modification of traditional staple food from west Timor, it started with a conversation with the experts in Traditional Food and Organic Chemistry Researcher. Students involved in filming, food processing and Lecturers playing folk songs in acoustic guitar for background music | 235 |
Activities First of all I debrief about this Mini Project, task distribution, what items will be filming, who will be the one to be interviewed according to the traditional food and process. Secondly, I assemble a list of question to be asked in the interview and decide which experts will be interviewed. The material in interview consists of: Best practice of Traditionalfood (Local Chef in Kupang City/West Timor). Preparation of hygiene food process(Researcher in Organic Chemistry). Kinds of local knowledge: such as traditional medicine including staple food. It took place on the sea side in Kelapa Lima Beach. This place been chosen because the beauty of Kelapa Lima Beach in Kupang City. In this task, two students operate the main camera alternately, the third student act as interviewer. Thirdly, the cooking class, in this session students demonstrated how to modified West Timor famous staple food named Daging Se’i on Garnishing and plating, to give a new impression. In this task, several students will be participating and each student take responsibility on specific job namely: • • • • •
Student 1: holds camera 1 overall scene. Student 2: holds close up detail scene. Student 3: conduct interview and narrator. Student 4: Practice on food processing Student 5: Practice on food processing
Fourthly, the fourth task was filming detail clip about the main topic. There are several sub topics named: 1. The detail properation and process of Jagung Bose (Corn Porridge) 2. The smoke / burn process of Daging Sei (Smoked Beef / Pork) 3. Snapshot of Kusambi Tree (Schleichera oleosa). The charcoal and leaves used in the process. 4. Snap shot of Kayu Ular Tree (Strcyhnos Ligustrin). Use to cure malaria and diabetic. | 236 |
5. Snapshot of Faloak Tree (Sterculia Comosa Wallich). Use to cure “anything� acording to Timorese people 6. Snapshot of Merungga/Merungge/Marungga/Kelor (Moringa Oleivera). Use as soup. To obtain all these six sub topics, students used various recording tools, from smart phone, tablet computer, digital pocket camera, Digital Single Lens Resolution / DSLR Professional Camera. There was a simple train given by lecturer on how to optimize those tools, so it can fit in the main film. How to trick the insufficient light surround objects, how to hold those gadget steady, take several shoot for a single scene for about ten seconds each. They did it fine, and their work combined in the main film. Finally, all of the documentation needs to be compiled as one film. It needs Film Editing and Finalizing using free open source software under Linux Computer Operating System with KDENLIVE also free open source software, and will be in a Multimedia class, attended by all students. Participant Lecturers, students, vendors and some villagers, participate direct and indirectly in this projects. Lecturers are : 1. Emiliana M Meolbatak: Local Chef 2. Maximus M Taek: Researcher from Natural Science Department & Acoustic Guitar Player, playing Folk song for background music. 3. Yulianti Paula Bria: Singing Folk Song for background music & Make Up Artist. 4. Natalia Magdalena R. Mamulak: 5. Yohanes de Baptista Basan: Acoustic Guitar Player, playing Folk song for background music. 6. Paskalis Andrianus Nani: Acoustic Guitar Player, playing Folk song for background music. | 237 |
7. Patrisius Batarius: Acoustic Guitar Player, playing Folk song for background music. 8. Donatus Joseph Manehat: gave direction in cooking class scene. Supporting Staff: 1. Pius Be: 2. Vincentius Nensi Students: 1. Angel Jeniafny Guntur: Chef Artis, Chef Artis, Camera Operator sub topic movie 2. Polatitha Arnita Ndoen: Anchor 3. Putry Joseph: Chef Artis, Camera Operator sub topic movie 4. Piva Bano: Camera Operator 5. Vera Netha Gaelomi: Camera Operator, Chef Artis 6. Marino Wiliams: Camera Oeprator 7. Libertus Meka, etc: Handy Man Villagers: 1. Ari Marga (path finder to the “Kayu Ular Tree”) Vendors: 1. Pasar OeBa / Traditional Market place (provides vegetables) 2. HyperMart (provides kinds of utensil used in the film) 3. Aroma Daging Se’i (provide well done Daging Se’i) 4. Bambu Kuning Daging Se’i (allow students to film the process of Daging Se’i) 5. On The Rock Hotel (rent place at sea side) 6. Gid’s Photography (provides technical assist during filming) 7. SBP Internet Service Provider ~ Carlo Dasanov (provides internet access to upload films) University: 1. Provide Room for Cooking Class filming 2. Provide Room for Recording Folk Song in Acoustic form.
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Project Outcome There are several outcome produced from this Mini Project, namely Documentary Film of Traditional Staple food and kinds of traditional herbal medicine raw material, a text book on how to create a simple documentary film. The book is still in progress, not finished yet. It will be a additional book to enrich the Multi Media Class in Computer Science Department. There will be a seminar attended by all students to see the documentary film and how to process the film using free and open source software. Goal and Objectives Achieved As mention above the, Goal of this Mini Project is preserving the traditional staple food recipes in Audio Visual form. Objectives: documenting traditional staple food from West Timor. Widen Lecturer’s Viewpoint of Research and Community Services Topics; give experiences to students in using kinds of tools for filming using free open source software. “Incidentally, I made mistakes by embedding songs as background music that has Intellectual Property Rights, and when I uploaded the first film on to the YouTube, they warn me, I canceled and deleted the first movie and ask my fellow lectures to play folks song from several area in Nusa Tenggara Timur Province using Acoustic Guitar” then this project has a new objectives achieved “several Folk Songs include in the Film in an Acoustic Guitar form. Qualitative There are several qualitative achievements from this Mini Project: students have new choice in making their projects (digitalized things which local knowledge as the source). Fellow lectures enthusiast to work together because this enrich them in experiences.
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Quantitative An increase in documentation form, first it as only in pictures and unorganized parts of movie, now in complete documentary film. There will be literatures based on experiences to the next project and teaching materials. There are several measurable items in this Mini Project, 1. Preserving the traditional staple food recipes in Audio Visual form 2. Widen Lecturer’s Viewpoint of Research and Community Services Topics 3. Give experiences to students, plus 4. Using Acoustic Folk song If each item weighted 25% then this Mini Project gain 100% success Overall Impact of the project There will be changes on how each lecturer teaches, first of all: how the lecturer is able to see the connection between the subject and the environment, further give direction to the students to explore the environment, documenting it, and answer questions that arise from the exploration results, and present possible answers. Future Implication There will be a big leap in teaching materials and method in Widya Mandira Catholic University, from paper based to documentary movie based. Lecturers will guide their student to create their own learning material by filming it on the field, laboratory, offices and many places. By doing that, all will gather in class room only to watch each other presentation, and enrich each other, the class will vivid in research atmosphere. Everyone will be busy to prepare their mini project, the small step to be a research university has begun.
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Addendum 1: Lesson Learnt about Intellectual Property Rights
YouTube warn me of my mistakes and I deleted the first movie, I render new movie and used Folk songs played by my fellow lectures using Acoustic Guitar
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Addendum 2: Using Free Open Source Software to Edit Movie
Joining Movie Clip, Embedding Sound, Rendering using Free Open Source Video Editor Software, KDENLIVE 0.9.6 on Linux Mint 15 Operating System 64bit.
Editing Movie can also use YouTube free movie editor but it needs fast internet connection | 242 |
Addendum 3: Translation in English
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Addendum 4: Folk song Recording
The students in actions
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References 1. 2.
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http://en.wikipedia.org/wiki/Kupang#Culinary_Tourism accessed July 2013 http://www.sustainabletable.org/254/local-regional-food-systems#gsc.tab=0
MODULE Mane’e tradition in Intacha Island, Talaud, North Sulawesi Province, Indonesia SYNOPSIS This module is about Manee - one of many traditions practices by islanders in Indonesia that supports preservation of marine resources. Manee has been traditionally practiced by Kakorotan Islanders in Talaud, North Sulawesi Province. Manee is a local knowledge on the preservation of marine resources based on temporal scale or variation. According to this local knowledge the islanders are prohibited to practice continuous fishing in Inthata Island, a nearby island. Fishing is only allowed during low tide every mid year. This tradition needs to be preserved and passed through generations as it represents the core value of modern conservation and sustanable fishery. OBJECTIVES To document, preserve and disseminate local knowledge on fishing practiced Kakorotan Islanders in Talaud, North Sulawesi Province CONTENT What is all about? Manee is a local knowledge on the preservation of marine resources based on temporal scale or variation. According to this local knowledge the islanders are prohibited to practice continuous fishing in Inthata Island, a nearby island. Fishing is only allowed during low tide every mid year. Where is it collected from? Kakorotan Islanders in Talaud, North Sulawesi Province. It takes about an hour by plane from the international airport of Manado to reach Melonguane Airport and continue with a ferry for 3 hours and an a couple of minute by a small boat from Inthata Island to reach Kakorotan Island. | 248 |
Why is the knowledge important? Marine resources are in decline worldwide, including in productivity, biodiversity and ecological relationships in oceans. The causes of declines are increasing human populations and their dependences on services generated from the ocean such as irresponsible fishing particularly in developing country like Indonesia. However there are severals traditions practices by islanders in Indonesia that support conservation or preservation of marine resources as they concern of their furture generation, one of them is Manee. Manee has been practiced by Kakorotan Islanders in Talaud, North Sulawesi Province for generations. The essence of this local knowledge is preservation of marine resources based on temporal cycle for which fishing is only allowed during low tide every mid year. This traditional knowledge needs to be preserved and passed through generations as it represent the core value of modern conservation and sustanable fishery. What is the available knowledge? • Fishing is done based on the temporal cycle which allow the natural recovery of fish population. • The islanders Kakorotan islanders are prohibited to continuously fish in Inthata Island, a nearby island, instead fishing is only allowed during low tide every mid year. • The essence of Manee is actually in line with the modern concept of marine resource preservation and sustainable fishing. How does the knowledge work? The practice of Maneeby by Kakorotan Islanders in Talaud Sub District in North Sulawesi Province for generations has proven to preserve the marine resource in Inthata Island. Manee is a local knowledge on the preservation of marine resources based on temporal scale or variation. According to this local knowledge the islanders are prohibited to practice continuous fishing in Inthata Island, a nearby island. Fishing is only allowed during low tide every mid year. | 249 |
POSTSCRIPT Manee needs to be preserved and passed through generations as it represents the core value of modern conservation and sustanable fishery. The practice of Manee may support the implementation of marine resource conservation policy, particularly on the establishment of marine protected area. The Manee ceremony has been recorded visually and posted on youtube (http://youtu.be/K11dPu6xPmE). Upon the dissemination of this traditional practice a positive impact has been identified among a community group of Kalinaung village, North Minahasa in terms of change of perception on the utilization of marine resource. They now understand the importance a Marine Protected Area that could support their economy and the needs of future generation. They agreed to establish a Marine Protected Area together with an international NGO. CONTENT MATERIAL Stephanus V. Mandagi, PhD, SAM RATULANGI UNIVERSITY, MANADO E-mail: stephanus.mandagi@gmail.com E-MODULE EDITOR Prof. Dr. Y. Budi Widianarko, University Network for Digital Knowledge (UNDK) Soegijapranata Catholic University (SCU), Jl. Pawiyatan Luhur IV/1, Semarang 50234 – INDONESIA, email: widianarko@unika.ac.id
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1. Name of Institution: SAM RATULANGI UNIVERSITY, MANADO 2. Academic Year: 2013 -2014 3. Title: Mane’e: a fishing tradition Intacha Island, located in Talaud District of North Sulawesi Province 4. ABSTRACT Marine resources are in decline worldwide, including in productivity, biodiversity and ecological relationships in oceans. The causes of declines are increasing human populations and their dependences on services generated from the ocean such as irresponsible fishing particularly in developing country like Indonesia. However there are severals traditions practices by islanders in Indonesia that support conservation or preservation of marine resources as they concern of their furture generation, one of them is Manee. Manee has been done by Kakorotan Islanders in Talaud Sub District in North Sulawesi Province for years. It is a local knowledge about preserving marine resources based on temporal scale, meaning that the islanders are prohibited to fish in Inthata Island, a nearby island, for a year. Fishimg only allow during low tide every mid year. This tradition needs to be preserved and passed through generations as it represent the core value of modern conservation or sustanable fisheries. Transfering this local knowlegde to other people in other areas and students would enhance their understanding on conservation, in other word, it could enrich their knowldge. That could support implementation of conservation policy, particulalry of establishing a | 251 |
marine protected area, a modern conservation approach. Considering the importance of Manee for preserving marine resources, a recording of Manee tradition has been done. It is followed by a socialitation of Manee to other coastal villagers in other coastal areas. This project was led to an establishment of a Marine Protected Area (MPA) in a target coastal village in North Minahasa District. 5. Contact Person: Stephanus V. Mandagi, PhD Perum Allendrew Permai Blok D1/2, Malalayang I, Manado Telp. 08121826653; email: stephanus.mandagi@gmail.com 6. Description of Project a. Recording of the mane’e ceremony. Recording was done between the 28th and 29th May of 2013 on Intata Island on Talaud Disctrict. Two students were sent to Inthata to do this job. Prior to their departure which was on the 27th of May, they were coached about how to make the record including what questions, and most importantly is savety. As the location is on the northern part of North Sulawesi Disctrict, flying from Manado (the capital of the province) to Melonguane, the capital of Talaud District takes approximately one hour by plane. Then follow by ferry to Inthata Island takes another 4 hours. They had to stay overnight as they arrived a day prior to the event. They did interviewed the locals leaders about the process and the ceremony. b. Editing of the video. This activity took place in October, after the first tranfer were made. The edition involves selection of scenes and photographs, | 252 |
rendering, and converting into avi format. The selection of scene and photographs were carried out to shorten the vidio so that viewers can download easily and able to view it in the you tube. The video was reduced from 40 minutes to just over 6 minutes. Rendering the selected scenes and photographs to make them as a full video. Then, it was converted to avi format so that it fits to you tube.
Additional record and voice about explanation of video was done in Manado both in field and studio. Three students were also involved in recording process. c. Posting Manee video on you tube, the web address is:
http://youtu.be/K11dPu6xPmE
Please check it out and indicate if you like them. d. Outreah activity: socialisation of Manee.
This outreach activity was carried out in Kalinaun Village of North Minhasa District in North Sulawesi Province in 13 of November. Kalinanun is a coastal village where most of its villagers is fishermen. Kalinaung village is about 2 hours from Sam Ratulangi Campus in Manado. It is selected as it is a potential place for the outreach activity, the head of Kalinaun was so responsive. According to the head of village, the fishermen in this village need information and education about the importance of protecting their marine resources. Prior to selecting Kalinaung, I and team have done surveys in other coastal villages in the first week of November.
10 students of Faculty of Fisheries and Marine Science were involved in this outreach activity. Some of them was actively involved in discussion, they even answered some questions of the coastal villagers, as they already had the knowledge during the classroom. | 253 |
e. Capacity Building to establishment a Marine Protected Area (MPA) Following the socialisation of a video recording on Manee, the Kalinaung coastal community was encouraged to establish a MPA, I and my fellow my lecturer from Faculty of Fisheries and Marine Science of Sam Ratulangi University carried out a capacity building activity in Kalinaung village in the 20th of November. Some village key people: representing government and religions, were involved on the preparation of the MPA in their village: selecting MPA sites and aggreement about no fishing or no take area. For this purpose, World Conservation Society, an international Non Government Organisation that is operating in Indonesia. 7. Project outcome in relation to goals and objectives: A video on Manee in English version has been produced. Some students of Faculty of Fisheries and Marine Science of Sam Ratulangi University were involved in the whole process including recording up to its socialisation. Beside, the Manee has been included in The video has been shown to coastal community of Kalianung village in North Minahasa district in North Sulawesi Province where most members of this community are fishermen who rely on marine resources for their ivelihood. In addition, the recorded video has been posted on YouTube. Many people all over the world who are interested in conservation of marine recources may have already viewed the video. This means that there have been a transfer of local knowledge to students, people coastal in a small village in Indonesia to other countries in the world.
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8. Overall impact of the project and future implications: 8.1. Manee as local knowledge has enrich the knowledge about conservation of marine resources and sustainable fishing of students. Their involvement in the whole project from recording up to socialisation have supported learning process. This could have enhanced the students’s understanding about conservation of marine resources and sustainable fishing strategy. In the future, they could consider local knowledge in their workplace, particularly involved in policy processes- hopefully, they will still remember about the local knowledge they learned at school.
The out reach activity or socialisation of Manee to mainland villagers have shown a positive impacts. A community group of Kalinaung village in mainland of North Minahasa were impresed with the video of Manee. There have been a change in their perception about utilising marine resources – not only exploitation, instead they need to also conserve and preserve marine resources. They now understand the importance a Marine Protected Area that could support their economy and their future generation needs. Additionally, the Kalinaung community agreed to establish a Marine Protected Area their own, hopefully, they would able to develope an institution that could last so that they goals will be met. Furthermore, its is expected that this project could reach more coastal community in North Sulawesi and other places so that more areas of conservation will be created and more impacts will be resulted.
8.2. Partnerships/networks established
A network with an international NGO and a coastal community group of Kalinaung Village has been created. This would support other program in the future particulalry when a there will be a MPA network program in North Sulawesi or similar project in other places either it will be sponsored by government or non government organisation. | 255 |
9. A financial report attached in other file. Attached photoes of activities and descriptions: 1. Recording of Mane’e.
The beautiful white sandy beach of Kokorotan Island in Talaud District of North Sulawesi Province. It takes about an hour by plane from the international airport of Manado to reach Melonguane Airport and continue with a ferry for 3 hours and an a couple of minute by a small boat from Inthata Island. These following picture show about the preparation of fishing gear to be used in Manee ceremony. The fishing gear is made of ropes of particular trees that are available on Kokorotan island and also young coconut leaves.
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The coconut leaves are tigthen in the ropes which were then conected one another. The length of the ropes is about 3 thousand meters, long enough to circle the protected fishing area.
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The students were asking about the proccess of mane’e
Following pictures show the the begining of Manee ceremony. The leader of communit, Inungbanua, gave a by short speech to indicate the beginig of the ceremony.
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After the speech by the community leader, the fishing gear loaded to boats and off to the sea.
For about three hours later when the water was low enough, the member of the community to pull the ropes back in to the beach, as can be seen from the following pictures, the community working together to pull the ropes.
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Catching fish together. Once the fishing gear is in the position, in the so called ‘kolam’ or ponds and the water is at the lowest level, the community were asked to circled the pond. The community leader then started the fishing fiest by throwing a spear. Then followed by all the community and the outsiders invited in the ceremony.
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Then they show off their catches
Barberqueing after the ceremony, community roast their catch and eat together.
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2. Outreach in Kalinaun Village Kalinaung community were listening
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Head of the village warm welcome and introduction about his village. He encouraged villagers to take part in conservation effort.
My explanation about Manee, why it is important in conserving marine resources and how it could by implemented in Kalinaung or other places.
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Sharing story about manee process
Watching manee video
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Q and A: community asked, I and students answered
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Lunch together with community
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Photo session with a background of Manee beach
Etsblishing MPA
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Explanation about how to establish a Marine Protected Area
Community work hand in hand to set out the MPA and place in the demarcation marks such as buoys in the pre selected MPA site. Materials are supported by an NGO.
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MODULE The Documentation of Jathilan in Fostering Social Harmony in Tanen Village, Pakem. SYNOPSIS “Jathilan” is a form of traditional folk arts. It is often regarded as low art form. Nowadays, “Jathilan” has becoming more popular in some diverse communities. “Jathilan” is even accepted in middle and high class society due to the belief that it can foster and instill the value of peace. OBJECTIVES To investigate the internal and external aspects of “Jathilan”, especially those related to the static and dynamic elements in its sustainable practices.
CONTENT What is all about? The traditional folk art “Jathilan” in Central Java was once regarded as low folk art form since it is often associated with evil spirit. In other words, it was a marginal traditional art. It was popular among lower class society only. Nowadays, people of higher social class have begun to accept Jathilan. Many communities have paguyuban (an association) who is in charge of Jathilan performance. In this paguyuban, members of communities work together to make Jathilan performance successful. They are in charge of the logistics, dance, actors, and many performance properties. This type of interaction leads to the promotion of social harmony within the community. Where is it collected from? Tanen village, Pakem in Central Java. | 275 |
Why is the knowledge important? Jathilan has becoming more popular nowadays. This project highlights information as to why and what makes Jathilan become more popular. What is the available knowledge? This project shows how “Jathilan” serves as a means of peace building in the local communities. During the preparation and the implementation of “Jathilan”, the local communities, regardless of their social class and ages, work collaboratively (gotong royong) to make the event successful. This project also provide • A brief history of “Jathilan” • The support of the local communities and organization • Jathilan performance How does the knowledge work? Jathilan serves a means to support the social harmony and peace among Tanen communities. During the events, many people, regardless of their ages, social class, occupation, and religion, are involved in the preparation and the performance of Jathilan. POSTSCRIPT This project manages to inform the readers how Tanen villagers accept Jathilan as a part of their traditional folk art and how they collaborate to create a successful Jathilan performance. CONTENT MATERIAL E-MODULE EDITOR Cecilia Titiek Murniati, Ph.D, University Network for Digital Knowledge (UNDK) Soegijapranata Catholic University (SCU), Jl. Pawiyatan Luhur IV/1, Semarang 50234 – INDONESIA, email: c_murniati@unika.ac.id | 276 |
LAPORAN AKHIR Dokumentasi Kerukunan Masyarakat Dusun Tanen Melalui Seni Jathilan
YOGYAKARTA 2014
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LAPORAN AKHIR Dokumentasi Kerukunan Masyarakat Dusun Tanen Melalui Seni Jathilan
1. RINGKASAN EKSEKUTIF Lembaga Tahun Anggaran Judul Proposal
: Universitas Sanata Dharma : 2013/2014 : Dokumentasi Kerukunan Masyarakat Dusun Tanen Melalui Seni Jathilan Tujuan dan Manfaat : Mendokumentasikan aktifitas Seni Jathilan yang dilakukan di Dusun Tanen, Desa Hargobinangun, Kecamatan Pakem yang menciptakan kedamaian untuk kepentingan pendidikan nilai di Indonesia pada umumnya dan Universitas Sanata Dharma pada khususnya. Sasaran : Komunitas Dusun Tanen dalam mendeskripsikan kepercayaan mereka, mulai dari mitos yang berkembang, pelaksanaan keseharian, dan hubungan antar umat beragama di dusun tersebut guna meningkatkan kesadaran akan kerukunan di antara mereka melalui Seni Jathilan. Peserta : Dosen: Dra. Tjandrasih Adji, M. Hum., Drs. Silverio R., L. Aji Sampurno, M.Hum., Drs. Y.R. Subakti, M.Pd., dan Iwan Binanto, M.Cs. Mahasiswa : Yohanes De Britto Wirajati (Ilmu Sejarah, 2011), Carolus Benny Setiawan (Teknik Informatika, 2010), Masyarakat (tokoh formal dan informal, Kelompok Pemuda), dan mahasiswa peserta matakuliah Analisa Sosial TA (96 orang) Aktifitas : 1) Pertemuan dengan beberapa tokoh masyarakat untuk mendalami pemahaman mereka tentang | 278 |
Seni Jathilan yang ada di Dusun Tanen dalam upaya meningkatkan kerukunan masyarakat. 2) Membuat dokumentasi digital tentang kerukunan masyarakat melalui Seni Jathilan di Dusun Tanen. Total Budget : $ 3,427.44 ($ 1 = Rp 9,000.00) Universitas Sanata Dharma $1,427.44 University Network for Digital Knowledge $ 2,000.00 Assessment :
2. PERSONAL KONTAK Silverio R.L. Aji Sampurno Universitas Sanata Dharma Jl. Affandi, Mrican, Caturtunggal, Depok, Sleman Yogyakarta 55281, Indonesia Phone (+62 274) 515352 ext. 1320, Mobile: 0811269298 Fax (+62 274) 562383 Email: silverio@usd.ac.id, rioaji@gmail.com
3. LATAR BELAKANG Suatu tradisi yang berasal dari rakyat sering dipandang sebagai tradisi yang rendah, tidak indah, tidak bermanfaat, tidak bernilai, dan merupakan wujud dari keterbelakangan masyarakat pendukungnya. Pandangan ini muncul karena adanya sistem stratifikasi masyarakat. Dalam kehidupan sosial masyarakat manapun juga pasti ada pembedaan antara kelompok elit dan non-elit. Kelompok elit adalah mereka yang dari segi ekonomi kaya, berpendidikan tinggi, dari segi keturunan masuk kelompok bangsawan, dan memiliki kedududkan dalam sistem hirarki masyarakat. Sementara mereka yang di luar kriteria itu termasuk dalam kelompok nonelit atau rakyat jelata. Jathilan merupakan suatu tradisi seni gabungan antara tari, musik, | 279 |
dan unsur magis yang berasal dari dan hidup dalam kelompok non-elit atau rakyat jelata, dalam hal ini masyarakat Jawa. Oleh karena itu, Jathilan dipandang sebagai tradisi yang rendah, tidak indah, tidak bermanfaat, tidak bernilai, dan merupakan wujud dari keterbelakangan masyarakat. Apalagi, gerakan tarian, iringan musik yang monoton, kostum beserta asesoris yang dikenakan sangat sederhana, dan dalam pertunjukkannya sering ada penari yang mengalami kerasukan. Dalam kondisi kerasukan penari dapat melakukan sesuatu di luar nalar manusia, misalnya menelan pecahan kaca, mengupas kelapa menggunakan giginya sendiri, dan bersikap seperti makhluk yang merasukinya. Seiring perkembangan zaman, Jathilan semakin populer dalam kehidupan masyarakat pendukungnya dan mulai diterima dalam kehidupan kelompok elit masyarakat. Ini berarti kedudukan seni Jathilan semakin menguat dalam kehidupan masyarakat. Di samping itu, Jathilan pun semakin tumbuh subur dan berkembang dengan banyak versi. Hampir di setiap daerah dalam lingkup kabupaten, bahkan kadang lingkup dusun, di Daerah Istimewa Yogyakarta dan Jawa Tengah memiliki seni Jathilan dengan ciri yang berbeda. Namun demikian seni tersebut belum banyak dikenal baik secara nasional dan internasional. Hal ini pasti bukan tanpa sebab. Oleh karena itu, dalam kegiatan ini dipahami mengapa seni Jathilan semakin berkembang namun masih dalam lingkup terbatas. Di samping itu, untuk lebih memperkenalkan seni Jathilan dalam lingkup nasional dan internasional dilakukan dokumentasi digital seni Jathilan ini. Kegiatan ini mengambil obyek seni Jathilan yang dimiliki oleh masyarakat Dusun Tanen, Desa Hargobinangun, Kecamatan Pakem, Kabupaten Sleman, Daerah Istimewa Yogyakarta. Pemilihan obyek ini didasarkan pada penemuan dalam observasi awal. Penemuan itu menunjukkan bahwa seni Jathilan yang hidup dalam masyarakat Dusun Tanen memiliki bentuk yang cenderung masih mendekati aslinya dan memiliki pakem tertentu.
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4. TUJUAN Tujuan utama dari kegiatan ini adalah untuk membuat sebuah studi kualitatif untuk melihat aspek internal dan eksternal dari sebuah tradisi, berkaitan dengan unsur-unsur yang statis dan dinamis dalam praktek berkelanjutan seni Jathilan ini. Dalam konteks ini sudut pandang dan pengaruh kedua pemimpin formal dan informal masyarakat harus juga diperhitungkan. Selain itu, dalam kegiatan ini dijelaskan pula posisi, persepsi, dan harapan masyarakat terhadap kesenian jathilan yaitu: a. menggambarkan ciri sosiokultural lingkungan masyarakat (termasuk aspek kesejarahan, pola adaptasi dan penyelesaian, budaya, agama dan praktek- praktek seni dan tingkat pendidikan) dalam kaitannya dengan praktik- praktik beragama mereka. b. mengungkapkan strategi-strategi yang mewarisi narasi dalam bentuk mitos dan legenda, atau tradisi lisan lainnya yang bertindak untuk memberikan legitimasi untuk pertumbuhan dan perkembangan tradisi. c. Untuk memeriksa bentuk yang diambil dalam praktek-praktek yang wajib pada setiap tahap ritual mereka. d. membuat sebuah analisis dari posisi agama dalam kehidupan adat dan sosial, khususnya dalam kaitannya dengan praktik upacara agama. Analisis ini memiliki implikasi bagi pemahaman agama setempat. e. menyebarkan hasil dokumentasi ini melalui pendidikan di Universitas Sanata Dharma melalui matakuliah Pancasila, Kebudayaan Indonesia, Analisis Sosial, dan Teknologi Multimedia. 5. LUARAN YANG DISAJIKAN a. Hasil rekaman video, foto, dan naskah presentasi kesenian jathilan Dusun Tanen. b. Bahan ajar dalam matakuliah yang terkait tentang kerukunan hidup dalam masyarakat melalui Jathilan. | 281 |
6. HASIL PENELITIAN a. Dokumentasi digital berupa video jathilan b. Dokumentasi berupa foto-foto dalam kegiatan kesenian jathilan c. Dokumentasi berupa foto-foto lokasi kesenian jathilan yang menjadi objek kegiatan ini d. Silabus (satu semester), sap dan bahan ajar, khusus dalam kaitannya dengan jathilan.
7. DESKRIPSI HASIL PENELITIAN 7.1. Lokasi Penelitian Dusun Tanen merupakan dusun yang masuk dalam wilayah Desa Hargobinangun, Kecamatan Pakem, Kabupaten Sleman, Daerah Istimewa Yogyakarta. Dusun Tanen berada di sebelah selatan lereng Merapi, dengan luas wilayah 45,7 ha. Yang dibagi menjadi 2 RT, dan di huni sekelompok 615 penduduk. Dusun ini berbatasan langsung dengan Dusun Wonokerso, Dusun Boyong , Dusun Wonorejo, dan Kali Boyong. (peta terlampir) Pada awalnya, Dusun Tanen adalah wilayah kosong yang ditinggalkan oleh penduduknya sebagai akibat letusan gunung merapi pada sekitar abad XIX. Kekosongan lahan ini membuat keturunan trah Pengging dari Klangon (Sakijo, 12 Januari 2014) datang ke tempat ini untuk melakukan aktivitas pertanian. Jarak yang cukup jauh antara lokasi pertanian dan tempat tinggal, mengakibatkan mereka harus tinggal atau bermalam di alas tempat mereka bertani. Dalam kehidupan sehari-hari masyarakat Klangon waktu itu, sering muncul pertanyaan dari tetangga tentang keberadaan warga Klangon yang sedang tinggal atau bermalam di alas itu yang dijawab “Saweg tetanen!” yang artinya ‘Baru bertani’. Kata tetanen inilah yang kemudian menjadi nama Dusun Tanen. Warga Klangon (Klangon saat ini berada di wilayah administratif Desa Glagaharjo, Kecamatan Cangkringan. Jarak antara Klangon dan Tanen sekitar 3 km dan harus ditempuh melalui kali Gendhol, | 282 |
Desa Kepuharjo, dan Desa Umbulharjo) yang bertani di Tanen inilah yang menjadi cikal bakal masyarakat Dusun Tanen sekarang. 7.2. Video Jathilan Kaitan Dengan Kerukunan (terlampir dalam DVD)
7.3 Hasil Penelitian Telah dijelaskan dalam bagian pendahuluan bahwa tujuan umum studi kesenian jathilan di Dusun Tanen yaitu melihat peranan kesenian jathilan bagi kerukunan hidup masyarakat Dusun Tanen. Setelah dilakukan wawancara terhadap responden studi ini, berikut adalah uraian hasil wawancara tersebut. 7.3.1 Hidup Harmonis dalam Keberagaman Sejak dahulu masyarakat Dusun Tanen senantiasa hidup harmonis. Kehidupan yang harmonis ini tidak hanya muncul dalam kesempatan-kesempatan tertentu ataupun berlaku bagi | 283 |
kelompok-kelompok tertentu. Dalam berbagai kegiatan, masyarakat tampak terlibat bersama dengan penuh ketulusan. Dalam setiap kegiatan itu pun yang terlibat bukanlah kelompokkelompok tertentu. Orang-orang tua, kaum muda, anak-anak, petani, pedagang, guru, dosen, ekonomi bawah, menengah, maupun atas, pemuka dusun, pemuka agama dan umatnya (Islam, Katolik, Kristen, dan Kepercayaan terhadap Tuhan Yang Maha Esa), anggota masyarakat semuanya tampak terlibat dalam kebersamaan tanpa memandang status. Ada banyak hal yang dapat menjadi media kerukunan masyarakat Dusun Tanen. Media-media yang menunjukkan adanya kerukunan masyarakat itu antara lain gotong royong, pertemuan-pertemuan warga, kegiatan-kegiatan keagamaan, kegiatan-kegiatan sosial, kegiatan-kegiatan kesenian, dan sebagainya. Salah satu yang cukup kuat menjadi media kerukunan masyarakat dusun Tanen adalah kesenian jathilan. Kesenian jathilan Dusun Tanen diberi nama “Kudho Prasojo” yang artinya “kuda bersahaja”. Kesenian jathilan ini dinyatakan keberadaannya pada tahun 1980an, meskipun sebenarnya kesenian jathilan di Dusun Tanen ini sudah muncul beberapa tahun sebelumnya. Namun demikian, kelompok jathilan yang ada sebelumnya belum memiliki nama, hanya disebut Jathilan Tanen. Kehidupan kesenian jathilan di Dusun Tanen ini dapat dikatakan baik. Artinya masyarakat senantiasa “nguri-uri” keberlangsungan kesenian jathilan ini. Siapa yang terlibat di dalam kesenian jathilan ini juga tidak dibatasi oleh dan bagi pihak-pihak tertentu. Setiap warga masyarakat Dusun Tanen yang mau dan ingin boleh menjadi bagian dalam paguyuban kesenian jathilan ini. Tidak ada persyaratan-persyaratan khusus untuk terlibat di dalamnya. Hal seperti inilah yang menarik dari kesenian jathilan Dusun Tanen. Bagaimana sebenarnya aktivitas paguyuban kesenian jathilan Dusun Tanen ini sehingga dapat menjadi media kerukunan masyarakat Dusun Tanen? Jawaban atas pertanyaan itu tampak pada hasil | 284 |
wawancara yang diuraikan berikut ini. 7.3.2 Peran Kesenian jathilan dalam Kerukunan Masyarakat Kesenian jathilan di Dusun Tanen, diakui oleh beberapa warga sebagai salah satu sarana untuk mempererat hubungan antar warga. Hal ini ditunjukkan dengan kesediaan setiap warga untuk menyokong setiap bagian kegiatan. 7.3.3 Sejarah Kesenian jathilan yang sekarang hidup di Dusun Tanen merupakan hasil rintisan ayah dari Pak Sakijo pada tahun 1980-an. Dibentuknya paguyuban kesenian jathilan ini dimaksudkan untuk nguri-uri kebudayaan setempat. Jauh sebelum dicetuskan, kesenian jathilan ini telah mengalami perkembangan. Kesenian jathilan yang ada sekarang sudah terpengaruh kesenian reog Ponorogo. Hal ini terjadi karena pelatihnya pernah belajar kesenian tradisional jathilan Ponorogo. Namun demikian, perkembangan atau pun perubahannya tidak total, artinya bentuk dasar atau bentuk pada masa lalu masih sangat kuat keberadaannya. (Madyo Suprapto, Sri Temon, dan Sutrisno, 10 Agustus 2013) 7.3.4 Kepengurusan Kepengurusan paguyuban kesenian jathilan melibatkan orang tua maupun orang muda tanpa melihat status sosialnya. Kepengurusan ini bersifat sukarela, artinya siapa yang bersedia dapat melibatkan diri menjadi pengurus. Mereka dapat bekerja sama dengan baik, saling mendukung sehingga tidak muncul yang namanya saling “iren�, ingin menjatuhkan orang lain, saling mencela dan sebagainya. 7.3.5 Kegiatan Rutin Kegiatan rutin paguyuban ini adalah latihan karawitan dan latihan menari jathilan. Kegiatan ini diselenggarakan setiap | 285 |
malam Minggu dan Rabu, serta malam hari libur lainnya. Latihan ini diselenggarakan di salah satu rumah warga yang memang tempatnya memungkinkan. Dalam latihan ini, siapa saja boleh ikut serta. Dalam kehidupan masyarakat jika ada kegiatan yang rutin apalagi tanpa konsumsi maka ada kecenderungan yang datang dalam kegiatan itu semakin lama semakin sedikit. Dalam kegiatan rutin kesenian jathilan Dusun Tanen, hal itu tidak terjadi. Masyarakat tetap bersemangat berlatih, meskipun dalam setiap latihan tanpa konsumsi . Dengan demikian, paguyuban ini tetap hidup dan berkembang dengan baik. Jika akan pentas, latihan rutin tetap berlagsung dan ditambah waktu lain supaya persiapan pentas lebih matang. 1
7.3.6 Kegiatan Pentas 7.3.6.1 Persiapan Ketika akan ada kegiatan pentas, diadakan pemilihan untuk penari dan “pengrawit”nya. Siapa saja dapat dipilih, yang penting siap dalam arti memang bisa menari atau “nabuh” gamelan dengan baik dan bersedia tampil. Dalam pemilihan inipun tidak terjadi yang disebut intrikintrik. Yang terpilih tidak akan bersikap arogan, yang tidak terpilih juga tidak “meri”. Hal ini tampak bahwa mereka sangat menyadari diri sendiri dan memahami pentingnya kerukunan hidup dalam masyarakat. Di samping pemilihan penari dan “pengrawit”, dilakukan pembagian tugas untuk pemeran-pemeran yang mendukung terlaksananya pentas kesenian jathilan atau yang dalam organisasi sering disebut panitia. Kepanitiaan ini tidak ada penunjukkan secara khusus. Masyarakat sudah merasa dan menyadari posisinya serta kemampuannya masing-masing. Oleh karena itu, dengan spontan mereka melibatkan dan menempatkan diri di bagian kepanitiaan secara sukarela. Sebagai contoh, untuk urusan konsumsi maka orang yang 1
Terkadang ada konsumsi yang dibawa oleh peserta latihan secara sukarela
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merasa mampu terlibat dalam urusan konsumsi dengan spontan dan sukarela menyediakan diri untuk mengurus konsumsi. Bahkan, mereka tidak hanya bersedia mengurus konsumsi, mereka juga dengan senang hati menyumbang apa saja yang bisa mereka sumbangkan untuk memenuhi kebutuhan konsumsi dalam pentas jathilan tanpa “jorjoran”. Setiap bagian dalam kepanitiaan itupun tanpa dikoordinasi sudah berjalan dengan baik, sama halnya jika ada orang meninggal atau “sripah” dan “manten”, oleh karena itu, jika ada yang berhalangan hadir maka yang lain tanpa diminta akan menyediakan diri mengerjakan apa yang biasanya dikerjakan oleh yang berhalangan hadir. Setiap kegiatan pentas pasti membutuhkan biaya. Untuk mendukung dana kegiatan pentas, masyarakat akan menanggung bersama biaya yang dikeluarkan untuk pentas secara sukarela. Mereka yang merasa lebih dari segi ekonomi dengan suka rela akan memberi lebih pula dari pada yang lain. Jadi, segala sesuatu dikerjakan dan didukung bersama tanpa saling curiga dan saling iri. 7.3.6.2 Pelaksanaan Pentas jathilan diselenggarakan sesuai tujuannya. Tujuan pentas yang utama adalah hiburan, memupuk kerukunan, dan ajang pertemanan. Di samping itu, pentas juga diadakan karena tujuan ekonomi yaitu ketika ada yang “nanggap”. Jika diadakan karena ada yang “nanggap” maka mereka juga menyesuaikan dengan permintaan pe-“nanggap” tanpa mengorbankan pakem- nya. Sudah menjadi hal yang umum, jika ada suatu pentas kesenian maka akan banyak aktivitas lain yang muncul, terutama orang-orang yang ingin memperoleh rezeki dalam peristiwa itu, misalnya penjual makanan dan mainan anak-anak. Masyarakat Dusun Tanen adalah masyarakat yang terbuka yang mudah untuk bersaudara dengan siapa saja. Oleh karena itu, dalam setiap pentas jathilan belum pernah, dan tidak diharapkan terjadi kerusuhan. Siapapun | 287 |
yang ingin mencari rezeki dalam keramaian pentas tidak dilarang. Mereka juga sudah saling memahami sehingga tidak ada yang berebut tempat, berebut pembeli, tidak egois, dan sebagainya. Dalam berjualan pun mereka tidak memanfaatkan kesempatan dengan meraup untung sebanyak-banyaknya. Mereka tetap berjualan dengan cara yang wajar, seolah-olah mereka menghayati etika profesi. Demikian halnya jika mereka membutuhkan air atau penerangan untuk aktivitas jathilan atau jualan atau yang lain. Asalkan mereka sudah meminta izin, pasti akan diberi. Artinya jika seseorang sudah memasang lampu maka yang lain sudah berpikir positif bahwa seseorang tersebut sudah punya izin dari pemilik aliran listrik, dan itu juga sudah bisa dipastikan bahwa yang memasang lampu memang sudah meminta izin. Dengan demikian tidak akan muncul permasalahan. Dalam kaitannya dengan konsumsi, siapapun yang merasa mampu akan terlibat bersama, bahkan membawa bahanbahan masakan secara patungan. 7.3.6.3 Akhir pementasan Setelah pelaksanaan kegiatan pentas jathilan, dengan spontan dan sukarela pula mereka membersihkan tempat kegiatan, membuang sampah, membereskan peralatan yang digunakan dan sebagainya secara bersama-sama dan bertanggungjawab. Kostum yang kotor dan rusak setelah dipakai menari pun menjadi tanggung jawab bersama. Warga dengan sukarela akan membantu untuk membersihkan dan memperbaiki yang rusak. 8. PENUTUP Berdasarkan pengamatan dan hasil wawancara, dapat disimpulkan bahwa kesenian jathilan telah menjadi media penting yang mendukung kerukunan warga Dusun Tanen. Dalam setiap kegiatan | 288 |
paguyuban kesenian jathilan, warga dengan sukarela melibatkan diri di dalamnya. Dalam keterlibatan itu tidak ada batas usia, tingkat ekonomi, tingkat sosial, profesi, dan agama.
DAFTAR PUSTAKA “Free Team Building Activities Ideas� h t t p : / / w w w . businessballs.com/ freeteambuildingactivities.htm. Diakses tanggal 14 Januari 2010. Asep Ruhimat, dkk., 2011, Ensiklopedia Kearifan Pulau Jawa, Solo: Tiga Serangkai Binanto, I, 2010, Multimedia Digital: Dasar Teori + Pengembangannya, Andi Offsett Brooks, Ann, 2011, Postfeminisme dan Cultural Studies, terj. Kunto Adi Wibowo, Yogyakarta: Jalasutra Chandra, 2004, ActionScript Flash MX 2004 untuk Orang Awam, Maxikom Edi Sedyawati, 2010, Budaya Indonesia: Kajian Arkeologi, Seni, dan Sejarah, Jakarta: PT Raja Grafindo Persada Jakob Sumardjo, 2002, Arkeologi Budaya Indonesia, Yogyakarta: CV Qalam Jeprie, M., 2005, Aplikasi Praktis dengan ActionScript 2.0 Menggunakan Flash MX 2004, Elexmedia Komputindo Kaelan, Drs. H. (2001). Edisi Reformasi, 2001, Pendidikan Pancasila. Yogyakarta: Penerbit Paradigma. Kaelan. (1986). Filsafat Pancasila. Yogyakarta: Paradigma Kaelan. (1999). Pendidikan Pancasila Yuridis Kenegaraan. Yogyakarta: Penerbit Paradigma Keesing, M., 1989, Anthropologi Budaya, Jakarta: Erlangga Koentjaraningrat, 1980, Sejarah Teori Anthropologi I, Jakarta: UI-Press Koentjaraningrat, 1986: Pengantar Ilmu Anthropologi, Jakarta: Rineka Cipta Koentjaraningrat, 1997, Pengantar Anthropologi: Pokok-pokok Etnografi | 289 |
II, Jakarta: Rineka Cipta Koentjaraningrat, 2002, Manusia dan Kebudayaan di Indonesia, Jakarta: Djambatan McRobbie, Angela, 2011, Postmodernisme dan Budaya Pop, terj. Nurhadi, Bantul: Kreasi Wacana Muji Sutrisno dan Hendar Putranto (ed.), 2005, Teori-teori Kebudayaan, Yogyakarta: Kanisius Notosusanto, Nugroho. (1981). Proses Perumusan Pancasila Dasar Negara. Jakarta : PN Balai Pustaka Pranarka, A.M.W. (1985). Sejarah Pemikiran Tentang Pancasila. Jakarta : CSIS Sartono Kartodirdjo, 1990, Kebudayaan Pembangunan dalam Perspektif Sejarah, Yogyakarta: Gadjah Mada University Press Subakti, Y.R. (ed.) (2013). Pendidikan Pancasila. Membangun Masyarakat Bermartabat dalam Perspektif Pancasila. Yogyakarta : Penerbit Universitas Sanata Dharma. Suhadi. 2002. Pendidikan Pancasila untuk Perguruan Tinggi. Klaten : Penerbit Yayasan Humaniora. Sutiyono. “Mengenal dan Memahami Seni Tradisional Jathilan di Era Global”. Makalah disampaikan dalam kegiatan Workshop dan Festival Seni Tradisi dengan tema “Eksistensi Seni Tradisi Di Era Global”, di Museum Benteng Vredeburg Yogyakarta, 5-6 Agustus 2009. Sutiyono. Tantangan Seni Tradisional di Tengah Arus Globalisasi. FBSUNY Sutopo, A.H., 2003, Multimedia Interaktif dengan Flash, Graha Ilmu Suwarno, PJ. 1993. Pancasila Budaya Bangsa Indonesia. Yogyakarta: Kanisius. Tim Penulis Buku Pendidikan Anti Korupsi. Pendidikan Anti Korupsi untuk Perguruan Tinggi/Anti Korupsi. Jakarta: Kemendikbud. Cetakan 1. Desember 2011 | 290 |
Vaughan, T., 2004, Multimedia: Making It Work, Sixth Edition, McGraw-Hill Companies.
Narasumber : Nama
Jenis Kelamin
Usia
Pekerjaan
Alamat
1. 2. 1. 2.
Petani Pawang Jathilan Pedagang Ketua Paguyuban Kudho Prasojo Pensiunan PNS
1
Sakijo
Laki-laki
56
2
Suroto
Laki-laki
43
3
Madyo Suprapto
Laki-laki
80
4
Sri Temon
Laki-laki
65
Pensiunan Perangkat Desa
5
Sutrisno
Laki-laki
58
Petani
6
Subekti
Perempuan
48
Guru
7
Kuwati
Perempuan
40
Petani
8
Muryanti
Perempuan
48
Ibu rumahtangga
Perempuan Laki-laki
39 13
Ibu rumahtangga Pelajar
9 Suyati 10 Leonardus Dwi Kurnia Patricia Paskalia 11 Maharani Putranti 12 M. Agastha N areswari 13 Marsiyem
Perempuan
18
Mahasiswa
Perempuan Perempuan
12 60
Pelajar Ibu Rumah Tangga
14 Tri Widinugroho
Laki-laki
20
Mahasiswa
Dusun Tanen
No
| 291 |
MODULE Reviving the Children’s Traditional Game “Nyai Puthut” in Malang, East Java.
SINOPSIS One of the fading traditional arts is children’s traditional games. The loss of children’s traditional games is detrimental to the culture of Malang, as many of those games contain values and skills that are important for children’s development. One of such games is a called Nyai Puthut. The goals of this project are: (1) reintroduction of children’s traditional game “Nyai Puthut” to the people in Malang, (2) inventory of the moral message contained in the Nyai Puthut game, (3) appreciation and implementation of the values embedded in Nyai Puthut game in the daily life, (4) enhancement of artistic skills in the form of gestures and songs for the children, (5) enhancement of social skills, especially for the children and the people in Malang in general, (6) making available a documentation of Malang children’s traditional game “Nyai Puthut”in the form of videos.
OBJECTIVES To document, preserve and disseminate the traditional children game of Malang East Java called Nyai Puthut. CONTENT What is all about? Traditional customs and traditions of Timor island depicted in a drama performance. | 293 |
Where is it collected from? Six villages in the City of Malang, East Java, Indonesia. Why is the knowledge important? The Nyai Puthut traditional game contains values and skills that are important for children’s development. This game needs to be preserved and taught to children, so that the interest in this traditional game grows. What is the available knowledge? The available local knowledge to be revived and documented in this project include Nyai Puthut is a game that involves spirits which are believed to have possessed the Nyai Puthut prop. For that reason, before the game is begun the children will sing together while forming a circle. At the same time the Nyai Puthut prop is placed at the center of the circle and on top of a loft, underneath which some damp leaves are burned (meant to summon spirits). Nyai Puthut game is one of the socio-cultural richness of Malang which currently is very rare and even close to extinction, since it has not been played for more than thirty years. Consequently, only the older generation who still knows it while the younger generation no longer knows and appreciates Nyai Puthut as a game. How does the knowledge work? The game of Nyai Puthut contains moral values which are important for children education. By playing this game the players, in this case, children will be exposed to traditional moral teachings which are still relevant to today’s world situation. This traditional game will also enhance the artistic skills in the form of gestures and songsamong the children who play it. Moreover this game will also improve the social skills of the participating children.
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POSTSCRIPT It is interesting to note that despite having never heard of Nyai Puthut game, several community leaders of villages in the City of Malang still agreed to facilitate the reintroduction of the game. Reintroduction of the Nyai Puthut game was documented audio-visually. Moreover, the reintroduction has also attracted media attention, ranging from local newspapers, radio and TV stations. The Municipal Government has also paid ample attention to the Nyai Puthut reintroduction. CONTENT MATERIAL Drs. Cornelius Niwadolo, MM. and colleagues, Widya Karya Catholic University. Email: cornel_heroes@yahoo.co.id E-MODULE EDITOR Prof. Dr. Y. Budi Widianarko, University Network for Digital Knowledge (UNDK) Soegijapranata Catholic University (SCU), Jl. Pawiyatan Luhur IV/1, Semarang 50234 – INDONESIA, email: widianarko@unika.ac.id
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RE-ENACTMENT OF CHILDREN’S TRADITIONAL GAME “NYAI PUTHUT” IN MALANG
By Drs. Cornelius Niwadolo, MM Drs. Ratmoko Rini Susriyani, SS., M Hum
Sponsored by UNDK, 2013-2014 WIDYA KARYA CATHOLIC UNIVERSITY, MALANG INSTITUTE OF RESEARCH AND COMMUNITY SERVICE 2014
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LEGALIZATION PAGE Title of Program
: Re-enactment of Children’s Traditional Game “Nyai Puthut” in Malang
Community Service Team Team Leader : Name : Drs. Cornelius Niwadolo, MM, NIDN : 0706055302 Functional Position : Asisten Ahli Department : Management Program Cellphone number : 082142541127 Email : cornel_heroes@yahoo.co.id Member (1) Full Name NIDN Name of Institution
: : Drs. Ratmoko : 0024096102 : Widya Karya Catholic University Malang
Member (2) Full Name NIDN Name of Institution
: Rini Susriyani, SS., M Hum : 0708077203 : Widya Karya Catholic University Malang
Length of Activty Budget Year Total Expense
: one year : 2013 – 2014 : Rp. 21.808.000,--
Acknowledged by Head of LPPM,
Malang, 20 March 2014 Team Leader,
Signed signed Dra.M.A.F.Suprapti, MM
Acknowledged by Rector,
signed
Drs. Cornelius Niwadolo, MM
Rm.M.Agung Christiputra,O.Carm., MA | 297 |
EXECUTIVE SUMMARY
Contemporary progress in technology and environment has changed much of the culture in Malang, to the point of eroding the present’s generation interest in traditional artforms. One of the fading traditional arts is children’s traditional games. The loss of children’s traditional games is detrimental to the culture of Malang, as many of those games contain values and skills that are important for children’s development. One of such games is a game called Nyai Puthut which the community service program team believes is worthy to be preserved and taught to contemporary children in the form of game re-enactment. It is therefore this program, “Re-enactment of Children’s Traditional Game Nyai Puthut in Malang”, was conducted.
The goals of this program are: 1. Socialization or re-introducing the people in Malang to their traditional richness, in particular Malang children’s traditional game “Nyai Puthut”. 2. Knowledge of the moral message contained in the Nyai Puthut game. 3. Appreciation and implementation of the values contained in Nyai Puthut in the society’s daily life. 4. Enhancement of artistic skills in the form of gestures and songs for the children. 5. Enhancement of social skills, especially for the children and the people in Malang in general. 6. Making available a documentation of Malang children’s traditional game “Nyai Puthut”in the form of videos. The activities involved in this program are as follows: • Research in the form of survey to obtain the specifics of Nyai Puthut game. | 298 |
• •
• •
Interviews with informants that had the knowledge of the game. Training of the children who would be participants of the game; this activity was preceded by approaching several local leaders to obtain their consent for the performance of the game in their locales and/or with their children. Notifying the mass media as a means to heighten public’s awareness of the enactment of the game. Re-enactment of the game (conducted twice in different locales).
The program’s outputs are: • •
Video documentation of the re-enactment of Nyai Puthut game. Media articles and shows which report the re-enactment.
Total budget of the program amounted to Rp 21.808.000,-The hoped-for result of this program is new interest in traditional children’s games, in particular for the children and adults who have participated in the re-enactment. The experiences gained from doing the re-enactment would be integrated in students’ curriculum for Ilmu Sosial Budaya Dasar (Elementary Socio-Cultural Knowledge) class, so that students would know and appreciate the traditional games of their culture.
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CHAPTER I INTRODUCTION I. PROGRAM BACKGROUND
Malang, as a socio-geographical concept which is today is called Malang Raya (Malang Valley), consists of Malang Regency, Malang City, and Batu City. Malang is a part of East Java province within whose cultural perspective a few sub-cultures have developed, namely: Mentaraman Javanese sub-culture, Arek sub-culture, Pendalungan sub-culture, and Metropolitan sub-culture. As a part of Mentaraman Javanese cultural territory, Malang in the past was rich in various traditional games, whether they are games for adults or for children, as well as games that involved Spirits. One of children’s games known in Malang in the past is a game called Nyai Puthut or Nyi Puthut. Nyai Puthut game currently suffers the same fate as other children’s games in general, in which they have been abandoned and have even been (nearly) extinct due to changes in natural environment and time. Changes in natural environment mean that as a result of the multiplication of the population in Malang open spaces intended for public use have decreased. As a result of population growth, public spaces, house yards and farmlands have been converted into housing and industrial areas, as well as into office buildings and department stores. The use of electrical lightings has also greatly altered the environment which had previously depended on illumination from the sun and the moon. Changes in time mean that there have been changes in social behavioral pattern caused by the use of technology in daily life, especially in the fields of communication and transportation. Without exception, the aforesaid changes have affected children’s games. | 300 |
Traditional children’s games that tended to be played in a group in an open space or in house yards, using media or tools made of materials that could be found in near vicinity such as wood, bamboo, tree branches, leaves, and ropes, in particular games that were played at night under the illumination of the moon, have been replaced by industrial game toys. The nature of children’s games has changed from communal into individual, and they are now played indoors under the illumination of electric lights. The scarceness of children’s games in Malang, in particular Nyai Puthut game, in addition to being caused by the abovementioned factors, is also caused by socio-political and socio-religious factors. The socio-political factor that caused the scarceness of traditional games is the 30 September Movement in 1965 which was made more severe by the oppressive and authoritarian New Order regime. The socioreligious factor is the development of religious living, especially Islam, which immediately judged traditional matters as heresy, and even called activities which involved spirits, such as is found in Nyai Puthut game, as idolatry. As indicated by the description above of changes in natural environment and time, Nyai Puthut game as a traditional game distinct of Malang is no longer known by children and adult people under 40 years old. II. NYAI PUTHUT GAME Nyai Puthut is a traditional children’s game which is played in open spaces (house yards or fields) at night during full moon and is played in a group led by a leader (usually a woman regarded as the society’s elder). Nyai Puthut is played using a prop or media in the form of a large female doll as a manifestation of the bidadari (apsara) whose function is as the entertainer, guide, healer, and problem solver in the game. The prop or media for Nyai Puthut is made of the following materials: 1. A basket commonly used to hold grass or a chicken cage | 301 |
2. 3. 4. 5. 6. 7.
Bamboo stem Siwur, a traditional water dipper made of coconut shell Kebaya, a traditional women’s blouse-dress A long fabric A head-dress fabric Coloring materials (“enjet� chalk, or charcoal powder)
Players (the children) have to obtain materials used to make the Nyai Puthut prop not by asking or borrowing, but must be by stealing (from parents or neighbors). We need to emphasize here that the parents or neighbors, despite losing some possessions, usually did not find this stealing infuriating. They knew that the children only wanted to play a game, and when the Nyai Puthut game was completed the children would return the stolen things. A few days before the game, the prop should be completed and stored someplace (thought best to be stored in a cemetery). Nyai Puthut is a game that involves spirits which are believed to have possessed the Nyai Puthut prop. For that reason, before the game is begun the children will sing together while forming a circle. At the same time the Nyai Puthut prop is placed at the center of the circle and on top of a loft, underneath which some damp leaves are burned (meant to summon spirits). III. USEFULNESS AND URGENCY OF THE PROGRAM Nyai Puthut game is one of the socio-cultural riches of Malang which currently is very rare and even close to extinct, since it has not been played for more than thirty years. Consequently, only the older generation who still knows it while the younger generation, especially children, no longer knows and understands, moreover appreciates, Nyai Puthut as a game. For that reason, the Widya Karya Catholic University of Malang feels obliged to re-introduce, cultivate, and preserve Nyai Puthut game as one
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of the cultural riches of Malang and as a form of community service to the people of Malang Raya. The significance of traditional children’s game Nyai Puthut is as a vehicle for education, in particular as a character development education for children as the succeeding generation, in order for them to remain rooted in Indonesian culture.
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CHAPTER II GOALS AND OUTCOMES
The goals and intended outcomes of the Re-enactment of Children’s Game “Nyai Puthut” in Malang are as follows: 1. Socialization or re-introducing the people in Malang to their traditional riches, in particular Malang children’s traditional game “Nyai Puthut”. 2. Knowledge of the moral message contained in the Nyai Puthut game. 3. Appreciation and implementation of the values contained in Nyai Puthut in the society’s daily life. 4. Enhancement of artistic skills in the form of gestures and songs for the children. 5. Enhancement of social skills, especially for the children and the people in Malang in general. 6. Making available a documentation of Malang children’s traditional game “Nyai Puthut” in the form of videos.
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CHAPTER III METHODOLOGY OF THE PROGRAM
Based on the aforementioned introduction and program goals, the community service program “Re-enactment of Children’s Traditional Game “Nyai Puthut” in Malang”, was conducted with the following methodology: 1. Survey The survey was conducted in 2 (two) stages, which are: 1.a. First Stage: A survey is necessary to be conducted in this program with regard to the fact that Nyai Puthut game in Malang is already scarce, whether in public conversation or in real implementation. The survey was conducted on location or in a village whose residents had played Nyai Puthut in the past, in order to obtain information on the specifics of the game. 1.b. The second survey is for additional details needed for the reenactment of Nyai Puthut game. 2. Interview The interview was conducted with a number of people that according to some info had been involved in past activities of Nyai Puthut game, making them appropriate sources for the purpose of obtaining the specifics of the game.
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3. Training The training was for the children who had been asked to participate in the Nyai Puthut game. They were trained to sing the songs necessary as accompaniment for the game. 4. Documentation This method is the documenting process of the entire community service activity.
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CHAPTER IV IMPLEMENTATION OF THE PROGRAM AND DISCUSSION
I. IMPLEMENTATION OF THE PROGRAM The outline of the sequence of the program can be grouped into 3 (three) stages as follows: 1. Preparation Activity: a. First-Stage Survey was conducted to obtain informants or people who had been played or led the Nyai Puthut game in several locations, such as: 1) Segaran Village in Gedangan District, Malang Regency 2) Karanganyar Village in Poncokusumo District, Malang Regency 3) Pulungdowo Village in Tumpang District, Malang Regency 4) Madyopuro Village in Kedungkandang District, Malang City 5) Lesanpuro Village in Kedungkandang District, Malang City 6) Bandulan Village in Sukun District, Malang City The survey was conducted from October to November 2013, yielding information on the specifics of the Nyai Puthut game. b. Second-Stage Survey was conducted by approaching and coordinating with a number of people in order to obtain their approval to enact the Nyai Puthut game.
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This survey was conducted from November 2013 to March 2014. At the end of the survey, only two community leaders agreed to have the Nyai Puthut game re-enactment in two locations: the Madyopuro Village Kedungkandang District Malang City, and Karanganyar Village Poncokusumo District Malang Regency. After the leaders from the two locations above approved the enactment of Nyai Puthut, the following steps were then taken: A. Preparation for the enactment at Madyopuro Village: 1) Coordination with the local leader Mr. Sutrisno who was also the Committee Chairman of Madyopuro 6th State Elementary School (SDN 6 Madyopuro), as well as with the performing artists of the Kuda Lumping Performance Arts in Madyopuro. 2) Request for the approval of the principal of SDN 6 Madyopuro to engage the students of SDN 6 in the enactment. The principal gave his full consent enthusiastically. 3) Traditional game song and dance training for the fourth and fifth grade students of SDN 6 Madyopuro from November 9 to the final rehearsal on November 16, 2013. 4) Preparation of the props and logistics for the Nyai Puthut enactment on November 16, 2013 at Madyopuro and Karanganyar villages, as well as inviting the Kuda Lumping Performance Arts to the enactment to enliven it. B. Preparation for the enactment at Karanganyar Village Poncokusumo: Despite having never heard of Nyai Puthut game, the community leaders of Karangnyar Village Poncokusumo District still agreed to facilitate the enactment of the game, while the rest of the preparations were handed over to the Community Service Team, including the engagement of the students of SDN Madyopuro who had previously participated in the Nyai Puthut game on November 16, 2013.
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The steps conducted are as follows: 1) Re-coordination with the community leader Mr. Sutrisno who was also the Committee Chairman of SDN 6 Madyopuro, as well as with the artists of the Kuda Lumping Performing Arts in Madyopuro. 2) Request for the approval of Kepala SDN 6 Madyopuro to engage the students of SDN 6 Madyopuro in the second enactment, over which the principal gave his full approval. 3) Traditional game song and dance training for the fourth and fifth grade students of SDN 6 Madyopuro from February 24 to the final rehearsal on March 14, 2014. 4) Preparation of the props and logistics for the enactment of the Nyai Puthut game on Saturday, March 15, 2014, as well as inviting the Kuda Lumping Performance Arts to the second enactment to enliven it.
2. Implementation of the Activity: The main activity in this Community Service Program is the reenactment of the traditional game Nyai Puthut, which was held two times on: 1. Day and Date : Saturday, November 16, 2013 Time : 07.30 PM - 09.45 PM, West Indonesia Time Location : RT 5 – RW 5 Madyopuro Village Kedungkandang District, Malang City. 2. Day and Date : Saturday, March 15, 2014 Time : 07.30 PM - 09.45 PM, West Indonesia Time Location : Karanganyar Village, Poncokusumo District Malang Regency.
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3. Results and Discussion of the Activity The sequences of the activity, from the preparation until the reenactments of the Nyai Puthut game, can be described as follows. As usual with children’s games, the game includes the following things: a. Socialization vehicle for children to mingle and be acquainted wth each other. b. An actualization of the expressions of joy c. An actualization of communication and motion skills d. Socialization of values and/or norms that apply to the environment e. Education vehicle to familiarize children with plants, animals, past history, the nature On the whole, what can be formulated from the traditional game Nyai Puthut is that a number of local knowledge values within the game are still relevant for application and conservation, for the sake of the younger generation in fulfilling their nation’s development based on Indonesian values. What we mean by the primacy of these values are as follows: a. Psychological Development Aspect Children are human beings that are still in the early stages of psychological development. A child’s psychological development would be able to develop fully and proportionally through playing games together with his peers. b. Individual Aspect Through playing games together with his peers, a child would be able to know or feel his individual entity, that he is different from other children.
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c. Social Aspect To play Nyai Puthut cooperation is needed in collecting materials and making the tools or game media; moreover, such cooperation is needed in playing the game itself. d. Natural Aspect Nyai Puthut game uses media made of bamboo, coconut shells, branches and leaves, and is played during full moons. Therefore, children would understand the usefulness or the benefits of the things provided by nature; in that way children would appreciate and safeguard the plants that provide the materials for their games. Since Nyai Puthut involves invisible spirits, children would understand that in this universe beside humans, animals, and plants there are also creatures that are invisible to the eye, and these creatures could help children in their game by becoming the joy of the game or making both children and adults happy. Therefore, the children would be sure to develop acknowledgement and appreciation for and communication with creatures other that humans, animals, and plants. It is even unnecessary to summon the spirits by burning joss sticks or incense but suffice to burn just some leaves. This means that spirits do not have to be revered or even worshipped by humans. e. Environmental or Geographical Aspect Through Nyai Puthut game children would be familiar with their geographical surroundings; moreover, Nyai Puthut game is not known in other region, so when the children grow up they would realize that their own region is different from others, including the children’s games.
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f. Artistic Aspect Nyai Puthut is always accompanied by songs or dolanan (play) songs. This means children would learn to sing and know children’s songs. g. Educational Aspect The children’s songs in Nyai Puthut, as is common with traditional songs, have in their lyrics educational content such as ethics, history, social instructions, culture, geography, and others.
4. Followup of the Activity The follow-ups of the main activity, the first enactment of the Nyai Puthut game as mentioned above, are as follows. a.
Dissemination of the enactment to the society which was conducted in the following ways: 1) Directly to the society through informal discussions and the residents’ gatherings. 2) Indirectly through both print and electronic mass media, and local radio and TV stations in Malang, such as: a) Article in Metro News b) TV show “Seni dan Tradisi (Art and Tradition)” on Dhamma TV c) TV show “Jathi Show” on Dhamma TV d) Radio program “Apresiasi Sosial – Budaya (Social and Cultural Appreciation)” on RRI Progama 2 RRI Malang.
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b.
Cooperation with the Department of Education and Culture at Malang City, Malang Regency, and Batu City.
c.
Preparation of the script for Nyai Puthut game.
CHAPTER V ACHIEVEMENTS OF THE PROGRAM
The results achived from the Community Service Program “Re-enactment of Children’s Traditional Game Nyai Puthut in Malang” are as follows: 1. Enhanced social skills for fourth and fifth grade students of Madyopuro 6th State Elementary School, Kedungkandang District, Malang City. 2. Self-confidence and/or skills to perform Nyai Puthut game in an open space and in front of an audience. 3. The skill to sing children’s songs of the past. 4. Documentation in the form of videos on Nyai Puthut game. 5. Mass media broadcast and news about Nyai Puthut performance. 6. Establishing cooperation with local mass media: newspaper, radio stations, and TV. 7. Establishing cooperation with local government in Malang.
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CHAPTER VI CLOSING
1. Conclusion From the activity of Re-enactment of Children’s traditional game Nyai Puthut in Malang, it can be concluded that: a. Children’s traditional games which used to be around in many regions in Indonesia, especially Nyai Puthut game in Malang, are revealed to be educational vehicle for children as they contain values that are very important for the children to develop into good and responsible citizens with regard to other people and the culture of their surroundings. b. A major transformation has happened to the conditions of the local regions and the behavioral patterns of the people of Malang, due to changes in natural environment and time. c. The majority of people in Malang, particularly children, no longer knows or be familiar with traditional games which used to grow and develop in Malang, and have instead become more familiar with modern industrial games which are played individually and indoors. d. The social solidity of the society, especially children, is very small and fragile, endangering the sustainability of the existence of Indonesian nation that is pluralistic and known to be affable and virtuous. e. The people and local government of Malang have little concern for the socio-cultural riches that once graced the localities in Malang.
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2. Suggestions a. Institutions of higher learning, through the implementation of Tridharma should be familiar with the socio-cultural riches of their own neighborhoods, in order to be able to stand firm on the foundation made of the riches and their own environments, in addition to being open to the developments of science and outside technologies. b. Institutions of higher learning, through the implementation of Tridharma should re-discover, renovate, and preserve the sociocultural riches of their neighborhoods, for the sake of a regionalvisaged Indonesia. c. Local governments, through related departments within them, should re-discover, renovate, and preserve the socio-cultural riches of their regions; in order for their regions to keep an Indonesian visage. d. The society itself should re-discover, renovate, and preserve the socio-cultural riches of its locality for the sake of itself and the groups within it in order to keep an Indonesian visage. e. In Malang itself re-socialization and re-enactments of children’s traditional games like Nyai Puthut should be conducted in order to attain a society and local government of Malang which are based on local knowledge in addition to reformations of values and modern appliances from the outside. This Report of Community Service Program titled “Re-enactment of Children’s Traditional Game Nyai Puthut” in Malang is therefore concluded. Malang, 20 March 2014 Team Leader, DRS. CORNELIUS NIWADOLO
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APPENDIX 1 DESCRIPTION OF THE ACTIVITY OF “RE-ENACTMENT OF CHILDREN’S TRADITIONAL GAME NYAI PUTHUT” IN MALANG NO. 1.
2.
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TIME October 1, 2013
October 3, 2013
ACTIVITY Interview with Mr. Asmoro at Bumiayu Village, Malang City, to get info on the specifics of Nyai Puthut and locations that performed the game in the past.
DETAILS Information obtained: 1. Specifics of Nyai Puthut game and the locations that had performed the game, namely: a. Bandulan and Madyopuro, Malang City b. Segaran village -Gedangan; Pulungdowo - Tumpang; Karanganyar – Poncokusumo in Malang Regency 1. Information on the specifics of Nyai Puthut,
Interview with Mr. Mislan and Mr. Misyanto at Segaran village, Gedangan District, 2. Unwilling or did not have the courage Malang Regency, to enact the game. on the specifics of Nyai Puthut as well as assessing their willingness to enact the game.
NO. 3.
4.
5.
6
7
TIME
ACTIVITY
October 16, 2013 Interview with Mr. Sutrisno at Madyopuro village- Kedungkandang, Malang City, as well as assessing his willingness to enact Nyai Puthut game October 17, 2013 Assessment survey at Lisanpuro village – kedungkandang Malang City, on the willingness to enact Nyai Puthut October 24, 2013 Coordination for the enactment of Nyai Puthut at Madyopuro, Malang City November 1, Appeal for the approval of the 2013 principal of SDN 6 to engage the students for a participation in the enactment of Nyai Puthut November 2, Assessment survey for the 2013 willingness to enact Nyai Puthut at Karanganyar village -Poncokusumo – Malang Regency
DETAILS 1. Has heard the game before, but did not know it. 2. Willingness to facilitate the enactment of the game. Never heard of Nyai Puthut, but were willing to facilitate the enactment of the game. An agreement was produced to prepare for and enact Nyai Puthut game. Approval was granted and fourth and fifth grade students were involved in the preparation and enactment of Nyai Puthut Did not know Nyai Puthut, but were supportive and willing to facilitate the enactment of the game at Karanganyar village.
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NO.
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TIME
8.
November 3, 2013
9.
November 7, 2013
10.
November 7, 12, 14, 2013
11
November 13, 2013
12.
November 14, 2013
13.
November 16, 2014; 11.00 AM
ACTIVITY
DETAILS
Assessment survey for the willingness to enact Nyai Puthut at Pulungdowo village, Tumpang District, Malang Regency Coordination with the principal of SDN 6 Mdyopuro about training schedule and enactment of Nyai Puthut. Song and dance training as accompaniment to the enactment of Nyai Puthut Printing banners for the game enactment to promote it as children’s educational vehichle. Procurement of the requirements for the game enactment Final rehearsal for the participants of the enactment
Did not know and was unwilling to have the enactment of the game.
Agreement over the training schedule and enactment of the game.
Training was led by the leader of the game, together with the Community Service Team. Conducted by Community Service Team
Community Service Team, trainers and leaders of the game. Elementary school students, Community Service Team, trainers and leaders of the game.
NO.
TIME
14.
November 16, 2014; 07.00 – 10.00 PM
15.
November 25, 2013 – January 2014
16.
February 3, 2014
17.
March 1, 2, 9, 12, 2014
18.
March 13, 2014
19.
March 12 – 14, 2014
ACTIVITY
DETAILS
Enactment of the game.
Elementary school students Community Service Team, trainers, leaders of the game, observed by the village population. Editing of the video Community Service documentation of Team. the enactment and preparation of the activity report. Agreement over Coordination for the preparation and training schedule and implementation of second enactment of the game. the second Nyai Puthut enactment on March 15, 2014, at Karanganyar village, Poncokusumo District, Malang Regency Elementary school Song and dance students, Community training to Service Team, accompany the second Nyai Puthut trainers and leaders of the game. enactment. Printing banners Community Service for the second Nyai Team Puthut enactment. Procurement of the Community Service Team requirements for the second Nyai Puthut enactment.
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NO.
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TIME
ACTIVITY
DETAILS Elementary school students, Community Service Team, trainers, and leaders of the game. Elementary school students, Community Service Team, trainers, and leaders of the game, observed by the village population Community Service Team
20.
March 14, 2014
Final rehearsal for the second Nyai Puthut enactment.
21.
March 15, 2014
Second enactment of Nyai Puthut.
22.
March 16 – 19, 2014
23.
March 26, 2014
24.
April 2014
Preparation of the report of the Community Service Program activity results. Delivery of the report Socialization of Nyai Puthut game through mass media.
Field Team Community Service Team and Dhamma TV
APPENDIX 2: THE PERSONNELS OF THE RE-ENACTMENT OF THE TRADITIONAL GAME NYAI PUTHUT AT RT 5 – RW 5 MADYOPURO VILLAGE, KEDUNGKANDANG DISTRICT, MALANG CITY SATURDAY, NOVEMBER 16, 2013 A. PERSONS IN CHARGE OF THE ACTIVITY: COMMUNITY SERVICE TEAM - WIDYA KARYA CATHOLIC UNIVERSITY OF MALANG 1. Drs. Cornelius Niwadolo, MM. 2. Drs. Ratmoko 3. Catharina Rini Susriyani, SS., M Hum. B. FIELD TEAM: • LEADER/INFORMANT • MUSIC ARRANGERS • • •
• • • •
: Mr. ASMORO : Mr. ASMORO and KRISWINDARI CHOREOGRAPHER : Mr. AGUS WINARTO SINGERS & DANCERS : 4th and 5th grade students (30 kids) of SDN 6 MADYOPURO ACCOMPANYING KERAWITAN : TURONGGO BUDOYO KUDA LUMPING PERFORMING ARTS GROUP led by Mr. PUR WAHYUDI DOCUMENTATION : ALEX TATA NUGRAHA SAFRIL “CAPING” MARFADI GITARANI AYUN CANTIKA TRANSPORTATION : Mr. THEOVANI KHARISMA Mr. TAUFIK FOOD SERV ICE : LIDIA SINAMBELA AYU ERLINDA H.W. ERIKA FEBRIANI EXTRA PERFORMANCE : TRADITIONAL ART KUDA LUMPING TURONGGO BUDOYO | 321 |
APPENDIX 3 GAME SONGS 1. PADHANG BULAN Yo pra kanca dolanan ing njaba Padhang bulan – padhange kaya rina Rembulane…..wis ngawe – awe Ngelingake, Ojo turu sore – sore.
2. JAMURAN Jamuran, yo ge ge thok Jamur opo, yo ge ge thok Jamur gajih mendhidhih sak oro – oro Sira bedhek jamur opo …?
3. UYEG – UYEG RANTI Uyeg – uyeg ranti.., Ono bebek pinggir kali Nuthuli pari sak uli Cicit cuwit…, kembang…opo?
4. CUNGKUP Cungkup, cungkup milang konde Milang… harum Harum sumbaratan Dak sengguh maesan Cacahona kayu raga Reya –reyo sopo nggawa Sir, sir, pong dhele kopong Sir, sir, pong dhele kopong
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5. WIDORO LAYUR Widoro – widoro layur Widarane lagi semi Ayo ben podho nyirami Ayo ben podho nyirami Widoro – widoro layur Widarane lagi kembang Ayo ben podho sundhulan Ayo ben podho sundhulan Widoro – widoro layur Widarane lagi pentil Ayo ben podho rujakan Ayo ben podho rujakan Widoro – widoro layur Widarane lagi mateng Ayo ben podho ngundhuhi Ayo ben podho ngundhuhi Digendong mrosot Digembol mrojol Adhuh biyung ngicak eri Adhuh biyung ngicak eri
6. LINTANG SIJI Lintang – lintang siji Lintang – lintang siji Ayang – ayangane Dorowati Prabu Raden Dorowati Prabu Raden Dorowati Tlethik, udan srikandhi Ore – ore rambut, Sido ngore raden Bapak mondhong gemak Ari bapak …Pucung.
7. PUTHUK DHUWUR Puthuk dhuwur, gunung; lumpang dowo, lesung Ulo ireng, dumung; Pethel gedhe, wadung Nomo kulo kamit Kulo dados dokter Lamun ndiko sakit Kulo langkung pinter Nyuwun kaleresan; angsal jampi wudun Sampun tigang wulan ; mboten mantun – mantun.
8. KRUPUKAN Krupukan, krupukan Minta jalan kandang sapi Bayarnya sekati, Sekatinya empat puluh Ketan Sake yang – gulo sak klopo Milih lintang opo mbulan..?
MAIN SONGS TO ACCOMPANY NYAI PUTHUT GAME: 1 ILIR – ILIR Lir ilir …, tandure wis sumilir Tak ijo royo – royo, Tak sengguh kemanten anyar Cah angon…. Penekna … blimbing kuwi Lunyu – lunyu penekna Kanggo basuh dodot ira, Dodot ira… kumitir bedhah ing pinggir Dondomona, jrumatona kanggo seba mengko sore Mumpung jembar …. kalangane Mumpung padhang… rembulane Yo surak... aaa, surak.. hore
2. GOTONG ROYONG Gotong royong – rotong royong kerja sama, Meringankan bebannya Saudara kita Ini cara kerja dari bangsa kita Yang hidup sejak jaman dahulu kala Pedoman kita Bhinneka Tunggal Ika Tak memandang drajad pangkat dan kulitnya Dari kota sampai ke pelosok desa Kita semua janganlah terpecah-belah Holopis kuntul …Holopis kuntul Holopis kuntul … Holopis kuntul Holopis kuntul baris
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3. MALANG KOTA INDAH Malang Kota Indah Republik Indonesia Di antara gunung – gunung pemandangan indah Banyak wisatawan berkunjung ke kotaku Sayuran dan buah-buahan melimpah ruah Ayo rek…ayo rek, galang kebersihan Ayo rek… ayo rek, galang ketertiban Satu tujuanku – Satu Semboyanku Malang Namaku – Majulah Negriku
4. KAKI PUTHUT – NYAI PUTHUT Kaki Puthut – Nyai Puthut Krenjang era, suro teko Kaudanan – kepanasan Nyai Puthut, jumbla – jumbla lir kinantu, Sabuk silir – lir ginantu Gleyang - gleyang layone Layone Putri Maukung Dede dewa lan suksma Widadari tumuruna Suraka, surak horeee Sekar dhadhap, Medhab – medhab ing alam donya Ora ugo, ora semaya Adol gulo ndang dledhagno Lakune esek –esekan Surake surak horeee.
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Kembang menur Klembak – klembak pinggir sumur Dede kembang Menur Nyai Puthut wedhak pupur Suraka surak horee. Kembang mlathi Klembak – klembak pinggir kali Dede kembang mlathi Nyai Puthut jungkat suri Suraka surak horee.
5. LIR GUMILIR Lir gumilir, Gumilir anyar katon Kakang – kakang padha ngilira Temonona dhayohira Dhayohir ngundang dewa Dede dewa lan suksma Widadari tumuruna Suraka, surak horee Uluk – uluk, perkutuk bisa muluk Uluk …na, widodari tumuruna Surako, surak, horee
MODULE JAVANESE WEDDING CEREMONY: FOOD & LAYOUT ASPECTS SYNOPSIS This module presents rich descriptions of stages in Javanese wedding ceremony. In Javanese culture, marriage ceremony is an important milestone of one’s life. It is an essential time to celebrate because it is the unity of two people who have different traits and backgrounds. In this module, readers will learn the marriage rituals from Yogyakarta dan Solo, two Javanese kingdoms which still exist to this day. The marriage traditions in these two palaces are slightly different. Marriage ceremonies have nowadays undergone some changes due to the change in society. Nevertheless, most Javanese people still uphold the Javanese tradition and many want to preserve the culture. Basically, marriage ceremony consists of 3 steps. They are pra-mantu, mantu, and pasca mantu. During those steps, there are many items to prepare such as piranti ̧ sesajen, meals for guests, and many kinds of equipment. Each of them has visceral meanings; one of which is gratefulness and hope or prayer for the bride and the groom to live in harmony and prosperity both in family and society. OBJECTIVES The main purpose of this module is to provide comprehensive digital information about rituals of Javanese wedding ceremony especially the food and the space aspects. It includes the symbolic meanings of food, space, and items for the wedding rituals. This module provides significant information for those who are interested in learning about the unique traditional Javanese wedding. Furthermore, it also helps disseminate our local knowledge and culture to young generation and the public so that they are more eager to preserve our local knowledge.
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CONTENT What is all about? This module is about the Javanese wedding ceremony rituals. It describes the steps, the food, and the space layout for the ceremony as well as their symbolic meanings. Where is it collected from? Java Island, Indonesia Why is the knowledge important? The Javanese wedding ceremony is still well and alive; however, many young generations are not familiar with the purposes and the symbolic meanings of its aspects. Information about the Javanese wedding ceremony is abound, but the information on the food and space aspects of the ceremony is still rare. Javanese local culture and wisdom are entrenched in wedding ceremonies. It is imperative that younger generations are aware of these local wisdom. Digital information about the Javanese wedding ceremony will be a great benefit since young people are more attracted to audio visual media. What is the available knowledge? The Javanese wedding ceremony consists of three stages. They are pramantu (before the wedding), mantu (the wedding), and pasca mantu (after the wedding). In the first stage, the purpose of the rituals is to be familiar with the family members of the bride and the groom. In the past, this stage was crucial as parents arranged the marriage. Nowadays, the bride and the groom and their families know each other; thus, this stage is mostly used as dowry-giving ceremony. The dowry mostly consists of plants that symbolize the unity and properity such as bananas, sirih leaves, rice, and sticky rice cakes. The family of the groom also brings clothes, fabrics, and money for the bride. This present symbolizes the | 327 |
responsibility of the groom to support the new family. In the second stage, the wedding, banana leaves, pandanus leaves, rice, and coconuts are some of the most important plants for the ceremonies and decorations. These plants symbolizes hope, prosperity, fertility, and unity. In the last stage, after the wedding, is usually held in the groom’s residence. The rituals are much more simple. They symbolize the welcoming ceremony for the bride. The parents of the groom accept the bride as their own daughter. Most of the rituals in the Javanese wedding are done in the bride’s family’s house. The front gate is decorated elaborately to welcome guests. Guests usually sit in Pendhapa or terrace. The main rituals are mostly done in the living room or Dalem. In the past, senthong or a room to store rice is reserved for the bride and groom. This place symbolizes abundant blessings or fortunes. The bathroom also play an important role in the wedding since it is the place where the bride will have siraman or bath. How does the knowledge work? In-depth information about Javanese wedding ceremony, especially about the food and the layout aspects will contribute to better understanding of Javanese local wisdom and heritage. The digital media of these rituals are made available for people, especially young generations, so that they can learn more about Javanese culture and appreciate the values embedded in those rituals. POSTSCRIPT The module provides significant addition to the already available information about the Javanese wedding ceremony. The rituals in Javanese wedding ceremony are elaborate. They symbolize the values that Javanese people embrace to this day. The module contains digital audio visual media that show the intricate layout of food and space, exquisite wedding offerings, table settings, decorations, and food presentations.
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CONTENT MATERIAL Dr. V. Kristina Ananingsih, MSc. Jalan Pawiyatan Luhur IV/1 Semarang Phone : 085875576675 Email : kristina@unika.ac.id E-MODULE EDITOR Cecilia Titiek Murniati, Ph.D, University Network for Digital Knowledge (UNDK) Soegijapranata Catholic University (SCU), Jl. Pawiyatan Luhur IV/1, Semarang 50234 – INDONESIA, email: c_murniati@unika.ac.id
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MINI PROJECT FINAL REPORT
1. Name of institution submitting the report Soegijapranata Catholic University 2. Institution’s academic period during which the project was implemented 2013 - 2014 3. Project title (should be consistent with proposal title) PRESERVING LOCAL KNOWLEDGE: “JAVANESE WEDDING CEREMONY: FOOD & LAYOUT ASPECTS” 4. Abstract of the report (one-paragraph summary) In this life, human beings experience life phases, one of which is wedding or marriage. It is an impressive life phase. It is an essential time to celebrate because it is the encounter of two people whose different in sex and character to unite. Hence, there is amend of marriage ceremony steps adopted from Yogyakartanese and Solonese marriage customs. Between two of them, there are many differences in order and equipments. However, in society development, though the Javanese want to perpetuate their ancestors’ culture, in Keratonbased marriage ceremony, has already changed suit to local society. Basically, marriage ceremony consists of 3 steps. They are pramantu, mantu, and pasca mantu. During those steps, there are many to prepare such as piranti¸ sesajen, meals for guests, and many kinds of equipment that have visceral meaning each. One of which is gratefulness and hope or prayer to lead a bride and a groom to be a new family that can live in harmony and welfare both in family and society. Key words: Wedding, marriage, Javanese marriage, marriage sesajen, pra mantu, mantu, pasca mantu
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5. Contact person and information (Full name and title, address, telephone, fax, email) Dr. V. Kristina Ananingsih, MSc. Jalan Pawiyatan Luhur IV/1 Semarang Phone : 085875576675 Email : kristina@unika.ac.id 6. Description of Project (Activities and participants, including problems encountered and solutions attempted) There is the main team who conduct the project from beginning until the end of the project. The main team consists of 5 lecturer as the writer of the proposal, and six students from 3 Departments of SCU i.e Food Technology, Architecture and Information Technology who were recruited based on merit. In every activities of the project, we work with more people such as students, people from communities, and some expertise. Participants and activities can be seen from table below. No
Activities
Participants
Objectives and Outcomes
Success Indicator
1.
Meeting
The main team (lecturers and  students)
Planning of the next activities; sharing of knowledge related to topics; monitoring and evaluation of finished activities Outcomes: Notulen; detail of planned activities; and report of finished activities
Meeting is held twice a month, and progress report of every activities is uploaded on the web
2.
Focus group discussion (FGD)
The main team; expertise and practitioner, students, lecturers.
Presenting our plan of activities; explaining our goals, objectives, methodology; and getting feedbacks from audiences prior to activities execution. Outcomes: Updated and improved concepts of the project
FGD is held in the early stage of the project to get updated and improved concept before stepping into the next stage.
3.
Design of written module and questionnaire for surveys
The main team
Before conducting the surveys by students and other participants, modules and template for documentation must be written. The module will be used as guide on how should participants conduct the surveys. Outcomes: Written module and questionnaire for surveys
There is a guide book/ module as well as questionnaire for conducting the surveys.
Results
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4.
Surveys & serving of traditional foods
The main team, recruited students, people from local communities
Survey will be conducted directly to the ethnic community and traditional wedding ceremony event organize, by doing interview, exploration, elaboration, documentation, literature study, and integrate them with existing knowledge at SCU. Outcomes: survey report and documentation
Survey result is documented and processed as report. There will also be some digital form of documentation such as pictures and videos.
5.
Digitalization, modelling and system implementation
The main team and recruited students
The result of surveys need to be digitalized, and then implemented into the system. This project will use open source system so it can be easily adopted and integrated to other institution or even other system. Outcome: A digital documentation of local knowledge, which is implemented and integrated into the system/web.
All of the documentation and information are uploaded into the system.
Students and team have been learning how to use online media as logbook. The progress of the project is shared between team or even other people who has the same interests in free “online public space� i.e. wordpress. The logbook of this project can be accessed at http://logbooktw. wordpress.com/ Students understand the advantages and limitations of how to use online media (process the size and quality of file before uploading, optimizing the content so its familiar with search engine). www.undk.asia/undk-scu Problem: For creating website with good performance (atractive) needs dynamic backoffice system than what free online media can provide. Solution: Students and team should provide good raw materials(especi-ally drawing, picture) before uploading process.
6
Workshop
The main team, students, and other registered participants
Workshop is important to share not only the content of the report, but also to share how the project  has done. Workshop will give opportunity to students and other participant to learn how digital media could be a place for sharing and conserving the local knowledge of ethnic community. Outcome: A workshop with module and system sharing
Workshop is held and participated by students and people who has interest to local knowledge sharing and conservation, especially, people who originally from the ethnic community itself.
7. Project outcomes in relation o goals and objectives 7.1 The achievement of goals and objectives This research explores all the traditional foods and describe the symbolic meaning as well as the serving preparation of | 332 |
all traditional food used for Javanese wedding ceremony. The Javanese society requires a reference and detail information in order to have the completeness of wedding ceremony. Also, there has been no comprehensive information about traditional food for wedding ceremony. Therefore, the results of this research can be used as providing the information for the public, especially the younger generation of Javanese and guide them in preparation of the wedding ceremony, especially preparing the completeness of traditional foods. The main purpose of this research is providing comprehensive digital information about traditional foods for Javanese wedding ceremony including their symbolic meaning as well as a digital teaching material about traditional foods for Javanese wedding ceremony. These two objectives have been achieved as the research result has already uploaded through the web (undk-asia. com). By providing the information about this topic in the digital world, the unique traditional Javanese wedding can be accessed easily by everyone. Further, it also helps to disseminate the local knowledge about one of our culture to the young generation and the public, as well as to contribute for saving our local knowledge which come from our ancestor. In the recent modern life, rapid change can be happened toward many aspect of human life, including the tradition. The tradition, which comes from our ancestor and consist of symbolic meanings, has been put in danger situation and face its extinction. The threat of disappearing the highly value of tradition and philosophy form our ancestor especially for young generation are open widely. Therefore its time and it is urgent need to keep and to save such values, and introduce it to the young generation, and it can be done through providing the information in the form of digital information, as the main goal and objectives of this research. By providing the result of the research through the digital form, it can be said that the objective of the research has been achieved | 333 |
since the information can be widely accessed not only the student but also the public. Quantitavely, the achievement can be seen from the detail and complete information that is uploaded to the web, and the quality of the display itself is very attractive to attract people to learn about Javanese traditional wedding, and this among other can be done by packing the information in an interesting way. Quantitavely, it still to be proved by the number of visitors who access this web address. However, as this information also been formatted for teaching material for the students, the dissemination of this knowledge will be more extensive. It can be said that there are no obstacles and difficulties to reach the objective of this research. By uploading all the result research, the Javanese traditional wedding ceremony can be understood by the younger generation, and hopefully this information can enrich the understanding of Javanese tradition and culture which should be kept and handed from one generation to another generation 8. Overall impact of the project and future implications 8.1 This project supports the cultural preservation of Javanese wedding ceremony, especially in food and layout aspects. It also provides a comprehensive study about Javanese wedding ceremony that can be used for improving the materials of some courses in Department of Food Technology (Socio-cultural Science, Industrial Food Services, Herbal Food and Beverage), Department of Architecture (History of Architecture, Cultural Design) and Department of Computing Science (Developing an Interactive Web). 8.2. Partnership/networks established A network has been established among academicians and persons involved in conducting Javanese wedding ceremony (i.e. perias, pranatacara). Colaboration among researchers (lecturers and students) who come from 3 (three) different major of | 334 |
study (Food Technology, Architecture and Computing Science) has been developed to conduct a comprehensive study about Javanese wedding ceremony: food and layout aspects.
http://www.undk.asia/undk-scu/
Report prepared by : 1. Dr. B. Tyas Susanti 2. Moerdiartianto, ST. MSc. 3. Dr. V. Kristina Ananingsih 4. Sinta Estri W, M.Kom. 5. Fransiska Nugrahani
Date : 28 February 2014. | 335 |
MODULE Prototype Jogjasiana SYNOPSIS The Prototype Jogjasiana is a project whose purpose is to set up a website containingvarious information, which is called object, about Yogyakarta. Yogyakarta is a short term for Daerah Istimewa Yogyakarta, a special district equivalent to a province. Each object represents the uniqueness of Yogyakarta. Jogjasiana project was divided into 4 major activities : 1. preparation activity 2. surveying and collecting data 3. building the application and 4. testing and evaluation. OBJECTIVES The goals of Jogjasiana are to share and promote everything about Yogyakarta through a web application and building a simple knowledge representation of the objects.This project is intended as a prototype because the project will not be able to cover all things about Yogyakarta to be shared online through a web application. Students, local government, in this case Badan Perpustakaan dan Arsip Daerah (Library and Archive Board of Yogyakarta Special District). CONTENT What is all about? Jogjasiana is a project to promote and share wide range of information about Yogyakarta. In this stage, Jogjasiana is an ongoing project since the development of a web application will take time. The application has been developed and is available in http://jogjasiana.net. The website contains 6 categories of objects. They are: 1. Food (Makanan) 2. Artis (Seniman) 3. Performing Art (Pertunjukan Seni) | 337 |
4. Visual Art (Karya Seni dan Arsitektur) 5. Culture Philosophy (Budaya dan Filosofi) 6. Customs and Traditions ( Adat dan Tradisi) Where is it collected from? Yogyakarta Why is the knowledge important? This project has introduced Yogyakarta further to students who are also the team members. They appreciate the local knowledge more and get more knowledge on how to process data, to appreciate others’ work, to collect data directly from the source as they went to some locations in Yogyakarta.
What is the available knowledge? The project will serve as an online information center about Yogyakarta. Jogjasiana will provide a wide range of information about Yogyakarta, especially information pertaining to: They are: 1. Food (Makanan) 2. Artis (Seniman) 3. Performing Art (Pertunjukan Seni) 4. Visual Art (Karya Seni dan Arsitektur) 5. Culture Philosophy (Budaya dan Filosofi) 6. Customs and Traditions ( Adat dan Tradisi) How does the knowledge work? In this initial phase of the project, students are the main benefactors. In | 338 |
collecting various information about Yogyakarta, they have a greater appreciation of the local knowledge and a better understanding of data collection and data processing for the online application. POSTSCRIPT This is an on-going project. The initial stage of this project includes data collection and data processing. Therefore, the online web application is not yet readily available. The scope of information might be the biggest problem in this project. It is a challenge to present vast information about Yogyakarta in a short period of time. CONTENT MATERIAL E-MODULE EDITOR Cecilia Titiek Murniati, Ph.D, University Network for Digital Knowledge (UNDK) Soegijapranata Catholic University (SCU), Jl. Pawiyatan Luhur IV/1, Semarang 50234 – INDONESIA, email: c_murniati@unika.ac.id
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UNDK MINI PROJECT FINAL REPORT
Jogjasiana Prototype: Jogja in Jogja Collection
Prepared by :
Umi Proboyekti, S.Kom, MLIS Budi Susanto, S.Kom, MT
DUTA WACANA CHRISTIAN UNIVERSIT Y YOGYAK ARTA 2014
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FINAL REPORT UNITED BOARD GRANT UNDK MINI PROJECT UKDW : PROTOTYPE JOGJASIANA
Name of institution submitting the report Institution Activities
: Duta Wacana Christian University : Building Web Application about Yogyakarta : Jogjasiana
Total budget : US $ 2,000 (Rp. 20.000.000,-) School Year during which the project was implemented Fiscal year
: 2013/2014 (September 2013-January 2014)
Title of the project (should be consistent with proposal title) Title of proposal : UNDK Mini Project Proposal : Jogjasiana Prototype: Jogja in Jogja Collection Abstract of short summary of report The Prototype Jogjasiana is a project that builds a website contain data, we called them objects, about Yogyakarta. Yogyakarta is a short for Daerah Istimewa Yogyakarta, a special district that is provinciallevel region. Each object represents the uniqueness of Yogyakarta. Jogjasiana is everything about Yogyakarta. The project is done by UNDK team from Duta Wacana Christian University (UKDW), led by two lecturers from Information Technology Faculty and involving 12 students of the IT Faculty. Jogjasiana website is meant to promote Yogyakarta to public in Indonesian language. In | 341 |
the future, the plan is to invite users to contribute information on unique objects of Yogyakarta. Description of objects is based on UNESCO SKOS Thesaurus for the category and Schema.org for the metadata elements. Having presenting Yogyakarta unique objects, Jogjasiana yet has not reached its second goal: presenting simple knowledge representation. Obstacles in coordinating schedules among the team were time consuming. It hindered the project from reaching the goal. However, this project is meant to be an ongoing project after this project term ends. The team will continue to collect data or objects and develop the knowledge representation. Contact person and contact information ( address, telephone, fax, email) Name Address Telp Fax Email Name Address Telp Fax Email
: Umi Proboyekti, S.Kom, MLIS : Dr Wahidin Sudirohusodo 5-25, Yogyakarta, 55224, Indonesia. : + 62-274-563929 Ext.211 : + 62-274-513235 : othie115@gmail.com : Budi Susanto, S.Kom, MT : Dr Wahidin Sudirohusodo 5-25, Yogyakarta, 55224, Indonesia. : + 62-274-563929 Ext.314 : + 62-274-513235 : budsus@gmail.com
Descriptions of activities and participants, including problems encountered and solutions attempted: Jogjasiana is a project that promotes and shares everything about Yogyakarta. We proposed the project as a prototype because the project will not be able to cover all things about Yogyakarta to be shared online through a web application. The project is planned to be continued after the term of this project ends in order to give more benefits to the | 342 |
public, students for their graduation project, and local government, in this case BPAD (Badan Perpustakaan dan Arsip Daerah ) DIY - the Library and Archive Board of Yogyakarta Province. Jogjasiana project was divided into 4 major activities : 1. preparation activity 2. surveying and collecting data 3. building the application and 4. testing and evaluation. The project was intended to connect two ongoing courses: Semantic Web and Management Knowledge. However the later course was cancelled due to student’s lack of interest. After we observed further about the project requirement, we decided not to connect the project with Semantic Web course directly. However some students from the course were recruited as the team members. In recruiting project team members, we opened this opportunity to students of Information Technology. From the recruitment, we got 12 students with required skillsets criteria: writer, photography, multimedia, and software developer. Three of them were taking Semantic Web course. Thus the 12 students became the partners of 2 lecturers from Information Technology Faculty : Umi Proboyekti ( IS dept) and Budi Susanto ( Informatics dept). The preparation activities were completed in the first meeting with the whole team members from briefing, planning and task assigning. The team were divided into 3 groups with one or two photographers in each group to survey objects, promote, and collect the data. Afterward all the survey results were discussed together with the whole team, and then scheduled to collect data in form of photos and information of the objects. This activities consumed a lot of time because some of the students were having classes, doing their assignments and taking exams. Some information were easily collected from the Internet, however some objects were not, like Masjid Pathok Negoro. Due to some obstacles in making the schedules, we decided to change the strategy in collecting objects. The parallel strategy were suitable to catch up with tight schedules due to the Christmas and New Year break: the team were divided into 4 groups: writers started to write the description of the collected objects, the photography team were | 343 |
collecting more pictures and at the same time recording the video, I set categories of objects and metadata elements based on UNESCO SKOS and Schema.org, and developer group, led by Budi Susanto, designed the application. This strategy worked well and the project showed more progress. There were three internal workshop that was held: workshop for user interface development, workshop for RDF, and workshop for metadata. The first two workshops includes the software developers and the material was to design and develop the application. The last one was for the writers in order to equip them with the knowledge in describing the objects and knowing about metadata. These internal workshops were tutored by Budi Susanto and Umi Proboyekti. These workshop were different from the original plan reported in the proposal. Due to the change of the strategy, the photography team worked on the videos were already had the experiences in making video. Therefore there was no need for making multimedia workshop. The last activity was testing and evaluation. The team had Jogjasiana website tested by giving comments and feedbacks about the user interface and the content. The team shared their feedbacks through Jogjasiana Facebook group and Google Drive. Other than internal evaluation, we also invited friends from Jen Art, professional photographer to give feedback for the project as well as to seek possibilities for them to contribute in our project. We were so pleased that one of them, Jenar Budi Santoso was willing to share his experience in seeking unique objects in Yogyakarta with students in order to continue this project. Extent to which goals and objectives were achieved, including qualitative evaluations The goals of this are to share and promote everything about Yogyakarta through a web application and building a simple knowledge representation of the objects. The application is called Jogjasiana. It is a prototype of a real Jogjasiana which is meant to share everything about Yogyakarta to public. The application is developed and available | 344 |
in http://jogjasiana.net . The website contains 6 categories of objects : 1. Food (Makanan) 2. Artis (Seniman) 3. Performing Art (Pertunjukan Seni) 4. Visual Art (Karya Seni dan Arsitektur) 5. Culture Philosophy (Budaya dan Filosofi) 6. Customs and Traditions ( Adat dan Tradisi) Each object is described according to specific metadata assigned to each category. The category is adapted from UNESCO SKOS for heritage culture, and the metadata elements are according to schema. org. While the first goal is achieved, the second goal has not progressed as it should be. The obstacle of building a simple knowledge representation is the availability of complete objects. The knowledge representation is built upon complete objects where we find the relation among objects. The situation that was time consuming from collecting and describing data become a hindrance for the team to show progress in developing the simple knowledge representation. Therefore in this project the simple knowledge representation is not achieved and locate it to the further development. Overall impact of the project and future implications This project has introduced Yogyakarta further to students who are also the team members. They appreciate the local knowledge more and get more knowledge on how to process data, to appreciate others’ work, to collect data directly from the source as they went to some locations in Yogyakarta. Since the web has just been available in short time, there have no feedbacks yet. However the website provides feedback for public about the website and the content. We are open for other to contribute objects of Yogyakarta to be presented in Jogjasiana. As we are going to present the website to BPAD in order to give them some ideas of how they can present about Yogyakarta, we hope that we can work together with BPAD in | 345 |
promoting Yogyakarta through Jogjasiana. This project is an ongoing project, therefore the unreached goal will be prioritized in continuing this project beside adding the object to Jogjasiana. Available objects or data in Jogjasiana are only for starter and going to grow with different participant. It also means that we will continue to finish the simple knowledge representation and to reach some future developments : 1. Workshop on Photography and journalistic for more data collection: This is an open workshop for students who are interested as data contributors 2. Further RDFS knowledge representation for Jogjasiana development. In this plan, we want to invite everyone who concerns about open data and linked data on the Internet. 3. Enriching and updating Jogjasiana contents. In this context, we will also invite some organizations or individuals who have information and/or materials about Yogyakarta. In some cases we also help non profit cultural organization, like Museum/ Community, to publish their information in Jogjasiana.
link http://jogjasiana.net | 346 |
MODULE Reviving Traditional Customs and Traditions of Timor Island through A Drama Performance in Arts and Theatre class for the Undergraduate. SYNOPSIS This module is about an initial stage to digitalize culture and traditions of Timor island with the aims to bring the life complexity encountered by Atoin Meto (or commonly known as Timorese) into the global viewers through a drama depicting one of most pressing issues faced by theTimor island, i.e. ‘the drought’ and how local tradition was made at last to solve the persistent problem of water lacking, ‘the drop of hope’. The drama was performed in three (3) different languages, i.e. English, Kupang Malay creole, and Uab Meto or known as the language of the Timorese. OBJECTIVES To revive, document and disseminate the traditional customs and traditions of Timor island through a drama performance in Arts and Theatre Class for the Undergraduate. CONTENT What is all about? Traditional customs and traditions of Timor island depicted in a drama performance. Where is it collected from? Timor Island, Eastern Indonesia.
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Why is the knowledge important? The existence of traditional Customs and Traditions of Timor has been endangered due to the lack of interest among the young generation of Timorese. Therefore, the Timorese youths need to be exposed to the customs and traditions as a means of revival for the local cultural wealth.
What is the available knowledge? The Timorese local knowledge in the forms of customs and traditions is presented in a drama performance comprising (a) music using local instruments (bamboo, wooden drum and gongs), (b) local narration, (c) traditional dances, (d) local stories and songs. The revived local customs and traditions culture include • A glance of Timor history and the people • Oral history by the tribe elders • Traditional songs, natoni chanting, drama and dance How does the knowledge work? The revival of the traditional customs and traditions was initiated through combined performances of drama, traditional songs, natoni chanting, and dance. Furthermore, these performances were also recorded audiovisually and made available in digital form. It is expected that this cultural wealth of Timor island can be retrieved easily and used in the reintroduction among the younger generation of Timorese. The local wisdoms embedded in the traditional drama, chanting, songs and dance can be disseminated through real performance and digital audio-visual show. POSTSCRIPT We discovered that this project has been a good starting point for the introduction of local customs and traditions into the Arts and Theatre course at the English Study Program of Artha Wacana Christian University | 349 |
CONTENT MATERIAL Peggy Magdalena Jonathans, SPd, MA, Artha Wacana Christian University Jln. Adisoetjipto PO BOX 147 Kupang, NTT 85316, e-mail: jonathanspeggyofficial@gmail.com E-MODULE EDITOR Prof. Dr. Y. Budi Widianarko, University Network for Digital Knowledge (UNDK) Soegijapranata Catholic University (SCU), Jl. Pawiyatan Luhur IV/1, Semarang 50234 – INDONESIA, email: widianarko@unika.ac.id
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Peggy Magdalena Jonathans, SPd, MA Universitas Kristen Artha Wacana Kupang Jln. Adisoetjipto PO BOX 147 Kupang, NTT 85316 Office Phone: +62 (0)380 881667 Mobile: +62 (0)81 337 858 997 e-mail: jonathanspeggyofficial@gmail.com
Description of Project: Activities and Participants Activities This project is entitled ‘Reviving traditional customs and traditions of Timor into Arts and Theatre Class for the undergraduate students’. The activity of the project began to collect important information regarding the Timor culture from some informants one month (September-October 2013) before the day of performance by students on November 2013. Using 3 different languages (English, Kupang Malay creole, and Uab Meto/ the language of Timorese), the project aims to bring the life complexity encountered by Atoin Meto (or commonly known as Timorese) into the global viewers by designing a drama depicting one of big issues in Timor island, ‘The Drought’ and how local tradition was made at last to solve the persistent problem of water lacking, ‘The Drop of Hope’. This drama therefore is given a title ‘The drop of hope behind the drought’. The drama consists of playing of local musical instrument (bamboo, wooden drum and gongs), local narration translated into daily English, traditional dances, local story, Timorese songs, local tradition and customs of Timor. For the flow of the play, the sequence of performances is carefully designed as natural as possible by inserting local figures of speech within the conversation. | 351 |
There are several procedures taken in conducting this project. First of all, four Timorese informants were asked to share knowledge on traditional customs and local traditions of Timor. The interview materials include the History of Timor and the people, the local customs and traditions, cultures and the values behind each tradition, the sacred Uab Meto or their special language commonly used for ritual and the daily Uab Meto. The interview is an open structured format for this may enhance the questions to more deeper information regarding Timor culture and customs. Second, the tutor (Peggy) used comprehensive information from the informants for small group discussion in two parallel classes and the tutor asked each student voluntarily to take role within the performance. The tutor also changed several roles of students during the first week rehearsal until they are well suited to the particular roles because some students are more talented in other roles instead the first choice. Content of discussion was to develop scenes, roles, plots of the play. Afterwards, the tutor distributed students tasks to each group according to their selection; three Timorese songs (Ai Lo Ena Ama, Usi Apaket, Lais Manekat), two Timorese dances (Helong, Oel Ana), Natoni salutation, drama, ritual prayer, prelude by playing the bamboo, gongs and wooden drum before each or between performances. Students should have the translation of each e.g. the song, the Natoni salutation either in Uab Meto or in Kupang Malay creole then they translated into English. The tutor, the trainer (Seprianus Baintaka) and students revised the drafts. Prior to each rehearsal and after, the tutor and trainer would do quick briefing with purpose to encourage students showing better, and to evaluate them since the students were very amateur about drama/play. Transcript of the show has been undergone several changes for better result, yet the script was revised by the tutor and the trainer at last. The students rehearsed intensively in campus in and out of the classroom with each trainer. Another trainer, Ms. Heriana Ndaomanu is hired for dance groups because of the big number of students joining in the group and the students’ lack of dancing skill. There were independent rehearsals | 352 |
by the students and some other activities under the tutor guiding. Video recording for rehearsal was used for evaluation on each performance from one group to the others. On first week of November, 2013 the students performance was tried out. The following week, students sent invitation to several institutions such as Regional and Provincial Education Department (PPO Kota Madya dan Propinsi), Tourism Department, other private universities, and mass media (Timor Express, Post Kupang, TVRI NTT). This aims of encouraging people of different field of services to promote local knowledge of Timor and other ethnicity in the province in any other forms or similar. Students also ordered banner to put on the stage and on the gate to draw interest of people to attend the show. As a part of English Department’s programs, Novel Critics on Students’ literary works was joined with this UNDK show which was held on November 23, 2013.
Participants This project previously was planned to involve limited number of people; elders of the ethnicity tribes and anthropologist (informants) for comprehensive data collection, 15 graduate students enrolling for elective course in Arts and Theatre class, designer of learning materials for Arts and Theatre class (Peggy M Jonathans), a trainer of the culture activities (Seprianus Baintaka). Then there were several changes on number of trainers, participating students, venue dan date for performing. Due to long sequences of performances, more people to involve, Speaking Three course’s students joined in the activities, with total of 80 students performing instead of 15. Otherwise this would be unsatisfactory. Moreover, several holidays the university has and high frequency use of the rooms also contribute to the delay of performance. The trainers are students in English Study Program and they in the past have been sent overseas for cultural exchanges programs. Thus, their expertise is very important for this project.
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Problems Encountered Some problems identified during the planning stage, training, and performance are always such challenges for the tutor and the trainers. The tutor observed that students mind set is the big issue to deal with. They at the beginning were more reluctant to follow instructions since the boredom of monotone training which is normal in any training to have repeated each part until one can do well or before continuing to next phase. As the rehearsal go, many students which mostly aged around 19-22 years established within themselves negative perceptions towards their own culture (Timor) and those with other ethnicity background thought the training worthless activity. Yet this did not happen long. Moreover, the university has very tight schedule of teaching during the period this project was being conducted. The play of musical instruments were very loud and bothered the classes around the hall where the training took place, and indeed made the tutor extended the time for training since the students should wait until some classes near the university hall finished very late in the afternoon, whereas the students cannot rehearse too long until very late at night. The university still needs to provide a sound-proof hall where students can explore their potential in similar program. On the other hand, electricity in Kupang was quite often turned off from the central due to the less power to supply the whole town, and this situation get worse during rainy season. Therefore, rehearsals tend to be delayed until the light turned on again although formal letter had been sent to the central office to request the electricity connection.
Solutions Attempted Having the lost of interest on students, the trainer and the tutor inspired the students about the importance of local cultural activities, i.e., to promote the existence of various ethnicity in the province, to open access for the outside world to east Nusa Tenggara, to get close to Timor, their motherland. Talking to the students’ better nature is the most appropriate. | 354 |
After every 3 times training, students were recorded into video and tutor re-played it. This apparently changed students’ attitudes slowly and more positive support came from each one. What pleased them more is to get copy of video from last version edition. The students look forward to have their performance uploaded into You Tube by the tutor in the near future. They believed their performance earned them well. To accommodate this project to run well, the tutor anticipated the availability of rooms, the sounds produced and the comfort everyone should have. Students were scheduled to come on Saturday (the univ day off) and Sunday after church beside the other days to rehearse. Saturday and Sunday are free for any students’ extracurricular activities. Every day the rehearsal lasted for 1 to 2 hours but this was insufficient, thus Saturday and Sunday were bit longer used. Although the students were always tired after other classes at university and fully occupied with obligation to attend to many lecturers, work on assignments, they still spend time for rehearsal. The tutor should in turn provide them with light food and mineral drinks, so they don’t lost energy and spirit to engage. Batteries were always available for the cassette/cd player for rehearsal. Fuel generator was lent to help back up the power which needs for every time use. Project Outcomes: Goals and Objectives 1.1
In broader scope, this project have met these following outcomes of culture revival activities: a. A glance of Timor history and the people (evaluation: the information of Timor culture have been understood by the students before coming to the planning stage of the performance although the time spend for this point is very little) b. Interview to tribe elders (evaluation: the tribe elders were so happy to share information regarding their own culture, yet information cannot be collected from one only since many unwritten/very old cultural traditions and the values behind them are not retained | 355 |
c. d.
e.
in their memories) AV Documentary of songs, Natoni chanting, drama and dance(evaluation: each had been documented into one big performance) Learning materials and tasks distribution (evaluation: task distribution was equally distributed students and their learning materials are oral material collected from the informants and shared by the tutor to the students, yet written learning materials using these cultural data should be develop so the cultural concept integrating into syllabus of the course can be fully developed and enhanced) Live performance (evaluation: the performance has several points to improve, though it was the best students can do)
1.2 Therefore the activities have covered these learning objectives: a. b. c. d. 1.3
Planning for the second round of this mini project: a. b. c. d.
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Sing two traditional songs in local language, Timor enthusiastically Use Uab Meto to do Natoni salutation to their peers in group Perform the dance with the respect to the people and the culture Appreciate local story and moral values of the story to play the drama
Use all the collected data to design learning materials Dig more information from the past about the Timorese tradition. Display as many as possible the cultural entities of Timor in photos Make simple display of photo and upload to You Tube for public viewers
Overall impact of the project and future implications: 1.1
1.2
This project overall has been a good starting point particularly for English Study Program of Artha Wacana Christian University to enhance one of instructional goals of Arts and Theatre course. This course is elective and has been recommended in the study program since the 2010 updated curriculum. This UNDK show is a model of integrating culture into education in higher education. However, the theme proposed by this project i.e., ‘Reviving traditional customs and traditions of Timor into Arts and Theatre class for the Undergraduate’ need correction in the term used ‘reviving’ which means renewal, restoration of what been disappeared, whereas it should be ‘maintaining’ which implies this UNDK project is trying to continue what have been practiced in Timorese culture community and to preserve the traditions and custom into modern life use, application and practices. As there are 6 big islands of east Nusa Tenggara; Timor, Flores, Sumba, Sabu, Rote, Alor, and many other isles, this CD recording has become one pioneer program for the faculty for next semester researching the other islands and their culture community which are very different from the Timor’s. Continuous study is strongly recommended by the faculty, beside the students studying in the university come from these 6 big islands. The performance made on November 23, 2013 has attracted UPT. Taman Budaya Kupang (the Kupang Cultural Centre) to be re-performed in their location (public theatre belongs to the local government) and the official deputy of UPT. Taman Budaya Kupang promised to organize the costumes, stage decoration, and expenditure caused by the performance. He said the venue this show used is not ideal for arts performance and the number of people invited is not as many as UPT.Taman Budaya Kupang usually do, whereas in Kupang such art performance can make a great | 357 |
number of people to attend and become one of regular show in local television, TVRI NTT. Different from Java, Bali and other big cities in Indonesia, east NT is very rich with diverse cultures but intensive and extensive programs of exposing the cultures is very limited in number. Up to date, 80 local/tribal languages are recorded existing and have been studied rigorously (Grimes, 2005), yet up to 40 other local languages of the province had been suspected to die as the speech community declined to use. This project is well appreciated. Also in near future, the English study program will think about cost sharing for similar program though it can afford a little for other cultural ethnicity in east NT.
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Report prepared by: Peggy M Jonathans, SPd, MA, Date: 20the February, 2014
Vice Rector I
Drs. Hengky Ndolu, MHum
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Appendices
ORDER OF PERFORMANCES
(for the sake of Arts the performances are in 4 languages mixed i.e., English, Bahasa, Uab Meto/language of Timorese, Kupang Malay. English translation is necessarily attached after each line)
INTRODUCTION by MC
‘A DROP OF HOPE BEHIND THE DROUGHT’
Timor Island, ………………………………………………………………. A land of blessing given by God of the universe. A land needs passion for farming A land that will give a bountiful of hope and bright future if people can work harder. Drop of blessing poured down to the dry land. Yet the people have never been grateful for this. They chose unrighteous way of life; they treat the land badly, People like to get drunk, Play gambling and run from responsibility. Timor Island has become victim of people’s laziness,destructive pride And hope is just a vain. The dry and barren land is now their mate. Working hard for years has earned them sweats, complaints and tears. They are tortured by their own pride And their unstoppable suffering at last will give them a slight of hope behind the drought. MC: Well, ladies and gentlemen … With open arms we welcome you all to this Art and Cultural event That proudly hosted by Artha Wacana Christian University Andwithout wasting much time, let us put hands together for the masterpiece And let’s enjoy the show. Give applause. | 360 |
DRAMA by Students Drama script in Bahasa “Seberkas Harapan Dibalik Kekeringan”
‘A DROP OF HOPE BEHIND THE DROUGHT’
Scene One DRAMA Pemain/Actors and Actresses : Bapak yunus/Father Yunus Bapak na’u/Mr. Na’u Bapak simon/Father Simon Bai tua/an Old man Bai kolimon/Grandpa Kolimon Narasi/Narration:Kecupan keluh dari anak-anak Timor (a kiss of sadness from children of Timor.) Tanah Timor adalah tanah yang dipenuhi oleh berkat melimpah yang diberikanTuhan dengan cuma-cuma ( Timor Island is full of bountiful blessing given by God for free). Tanah yang menghasilkan berlimpah-limpah harapan dan cerahnya masa depan (this land produces tremendous hopes and bright future). Butiran-butiran berkatpun jatuh dari langit membasahi tanah Timor (drops of blessing poured down to the dry and barren land from the sky). Kebahagiaan dan sukacita adalah ungkapan syukur bagi setiap insan yang menerimanya. (happiness and joy are gratitude from anyone experienced the blessing).Semuanya terungkap dengan kata dan karya. (all are described in chains of words and arts). (then followed by a Timorese contemporary dance depicting happiness of the people…..) (beberapa orang tua berada dibawah berada dibawah pohon besar sambil menyembah dan memberikan persembahan. Scene: some elders are under an old and big treeworshipping and sacrificing something to their unknown god)(oko mama dan isinya. Scene: ‘oko mama’, a palm-leaf | 361 |
made box is presented and shared between players who act as worshippers) Bai tua dan bai kolimon memimpin jalannya ritual adat (Scene: Old man and Father Kolimon lead the worshipping ritual) Ba’i tua
: ” O......... au usi a pakaet ma a pafa,bi neno i ok ain to to. Ho tafa em meokit. Kaneofa sa’na usi te moi neno i hai em ham toit. Ulan neo hai monimbi neon faknais le i. Usi nenman hai totes. Hai lasi i usi.” (o...... Bapa pencipta dan pelindung di hari ini saya dengan semua masyarakat-mu datang pada-mu tidak dengan maksud apa-apa. O Father the creater and protector, we all the village people come to Thee. Tetapi dihari ini kami datang untuk meminta berkat hujan kepada kami di musim kemarau panjang ini. Today we ask for rain for this long dry season. bapa dengarkanlah permintaan kami ini, omongan kami ini bapa.Listen to our plea, Father, to our prayers) (selesai ritual adat, sambil melihat semua orang yang sedang duduk melingkar di tempat tersebut. Scene: after the ritual is over, all the worshippers sit in half circle formation in that place)
Bai kolimon
: ”Bae sudah... ketong su ritual abis, semoga saja ketong pung doa bisa terjadi seperti yang ketong harapkan karena son lama lagi ketong su masok kemarau panjang.ketong pung desa ni su betul-betul kering.Well, that was good indeed to make this ritual. Unrealizing the quick time happens around us, we hope this long dry season will come to an end as our wishes. Air di sungai dan bak penampung dong ju sudah kosong. No water left in the river bank and all the people’s houses reservoirs.”
Bapa Yunus
: ”Itu sudah bu e.... that is indeed true, my brothers. Ketong semua disini berharap seperti itu,Ketong pung desa ni su betul-betul kering. All of us here expect like that because our village gets the most terrible dry season. Eh... tadibeta ada dengar bilang hari minggu ni bu Zarus pung ana nona ada mau nikah?By the way, I heard just now that this Sunday brother Lazarus’ daughter will get married?”
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Bapa Na’u
: ” Ia bu... itu betulWhat a good news. Bu deng susi dong semua su dapat undangan ko? did they invite you all?”
Semua
: ”Ia bu ketong ju dapat undangan. Certainly, they expect us to come.”
Bapak simon : “Bae sudah, akhirnya bu Zarus pung anak nona urusan ju e... semoga dong jadi tangga baru yang diberkati oleh Usi dan jadi teladan buat rumah tangga baru yang laen. What a joy that brother Lazarus can arrange marriage for his daughter. Hope that their marriage will be long lasting one” Bapa kolimon : ”karna ketong su ritual abis jadi mari ketong pulang sudah di ketong pung rumah masing-masing. As our ritual is done, let’s go home now”. Narasi : Hari minggupun tiba namun saat lonceng gereja berbunyi tak seorangpun yang memperdulikan panggilan Tuhan. When a church bell rings on Sunday morning, none cares its calling to worship to God”. Bai tua
: ”Martha ....Martha.... Tomas dimana? Martha, where is Thomas? Ini hari bapa son dapa liat ame dia ju.I haven’t seen him today”
Martha
: ”Ia baapaaa....yes, father…..b son tau dia dimana. I have no idea where he is. Kenapa bapa?What’s the matter, father?” (sambil menghampiri bai tua. Scene: Martha is approaching the old man)
Bai tua
: ” Lu siap suko deng lu pu mama pi babantu dolo di bapa Zarus pu rumah karna dia pu anak nona ada mau nikah sabantar.You are better prepared now and your mom too. You are to help in Father Lazarus house for the wedding feast of his daughter”
Martha
: ” Ia..... sure. ni ketong ada siap ni... “(selang 3 detik. About 3 minutes later….. ) “ketong su jalan. So long, father…” ( mereka berdua akhirnya meninggalkan bai tua sendiri. Scene: both women left their father at home….)
Narasi
: malam pestapun tiba dan semua rakyat berpesta pora ada yang menari dan ada yang menyanyi. Then the feast | 363 |
comes, the people dance, sing, chat joyfully….Mereka turut merasakan kebahagiaan yang dialami oleh keluarga bapak Zarus. All share happiness with the bride and the bridegroom family (semua berpesta pora 1-3 detik. Scene: party is carried on for 1 up to 3 minutes)
_________________________________________________________
NYANYIAN/SONG entitled “ AI LO ENA AMA”(Oh, mother )
“ AI LO ENA AMA” Ai lo e noe..Ai lo ena ama (2x)oh mother, oh father Kais-kais (2x) kais mutoan kaudon’t get upset with me Kais-kais kaisam mnikan mauforget me not Al natuin au lomikuk lianes ma hi kam la lomif This is all about what I want but you don’t approve chorus: Kais mitoan kaudon’t get upset with me kais mito’an kau ai lo ena amadon’t get upset with me, my mother and father kais mutoan kaudon’t get upset with me au ka nikan kifa kaisam mnikam kauforget me not and I don’t forget you kaisam polin kaudon’t shut me out | 364 |
hai munif ma munif malomit nok malomitwe are young and have crush on each other ai lo e noe...ai lo ena ama (2x)oh mother, oh father teb-teb(2x) teb au nek in neu kiwe truly honest with our feelings teb-teb(2x) ka moe usual neu kiand no intention to disgrace you, father and mother mes natuin au loim kuk es neusaI fall in love with one la hi kam lalomif....we know that you don’t give us blessing on this love bond _________________________________________________________ TARIAN/DANCE of HELONG tribe (a tribe of Timor Island)
Rehearsal for Helong dance
________________________________________________________
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BABAK/SCENE 2 PEMAIN/ACTRESS & ACTORS : • BAI TUA • NENEK • THOMAS • MARTHA • YANE • SANTI • MARIA • TINUS Narasi/Narration:Namun.... However, as the party is over… mereka tak sadardan bersyukur akan berkat yang diberikan oleh raja kehidupan. Mabuk, judi dan lari dari sang pengadil kehidupan adalah jalan pintas menuju kebahagiaan. The people are not sober, get drunk, and continue their life in wrong way as long as that would please them. Kini, tanah timor menjadi korban keegoisan mereka. Timor island is now with no hope. Tak akan ada lagi seberkas harapan. Drops of hope once appeared now fades away. Tanah yang kering dan tandus sekarang menjadi teman karib mereka. Kerja keras bertahun-tahunpun menghasilkan peluh, keluh dan tangisan akan berkat yang diporak porandakan oleh keegoisan mereka. Years of working seems screwed up by their greed. Tak ada yang dapat mereka lakukan. Nothing would help them now. Kengerian dan ketakutan yang menghantui mereka.Spectre of failures and suffering for life overwhelm the people. Duka yang dirasakan akan menjadi seberkas harapan dibalik kekeringan.The deepest sadness slowlyis infecting the people just as a virus. (aktifitas dalam keadaan stres, depresi, gila dan akhirnya jatuh. Scene: they are depressed, under pressure, get insane…) | 366 |
Lokasi
: di sebuah kebun belakang rumah. Setting: at someone’s backyard
Tomas
: (sambil mendengar pembicaraan nenek. Scene: Thomas listens to old grandma’s plea to God and laughed at this)“Hahahahahah.....hahahaha ... apa.....apa.. tadi mama bilang apa tadi?I think I was wrong to hear you asking for rain to God? minta kasi turun hujan ?? Snd ada guna..that was useless. Dia snd akan dengar... he won’t answer. su tiga tahun katong hidup dengan harapan bantuan air bersih sa dari pemerintah.......we have live for 3 years with water from government and nothing to do with God. minta air tuw di pemerintah bukannya di Tuhan... Tuhan su tuli.. God is deaf”
Nenek
Nenek
Tomas
Kakek Tua Tomas
Kakek Tua
: ( sambil melihat sayur yang ditanam ) “Usif eh.... tolong jaga b pung sayur-sayur supaya sonde mati garagara jarang siram.. my dear God, please watch over my vegetables…..te ini ujan su sonde pernah turun-turun lai... the rains never comes for long time….katong keluarga hanya berharap dari ini sayur kow katong bisa jual di pasar.Our family can only hope this vegetablesnever dry“
: “anak ewh.... my child, …..u sonde boleh omong begitu... watch over your saying….u harus tau u besar ke sekarang ni karna berkat dari katong pung Tuhan.. beware, for you’re grown up is only because of His blessing…dia selalu menjaga katong sekeluarga. He never leaves us”
: alahhhhh... bullshit….kalo Dia sayang katong na kenapa snd pernah kasi turun hujan di katong pung kampung? If He loves us, He wouldn’t let us suffer. Katong ada salah apa kow kasi katong pung desa begini. Menderita kekeringan bertahun-tahun..this has been for years, grandma, and nothing good turns up”
: “Tomas..... Tomas...(Old grandpa calls Thomas).” : ” iya bapa... kenapa?Yes, father…?”
: (sambil berjalan menghampiri mereka berdua. Scene: grandpa walks slow with his crutch towards Thomas and his mom)“lu tolong pi ame kasi beta tambah siri dan pinang di kebun dolo.. te ini siri dan pinang su mau habis
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Tomas Kakek tua
Nenek Tua Martha Nenek
ni...Thomas, please go to our backyard and bring me some betel vine and areca nuts, mine is no more left”
: “mau ambel karmana bapa?They are not growing, father. Kow siri dan pinang di kebun semua su kering semua. They don’t make it” : “awe... na kermana su?So what should I chew on? Na lu mari temani bapa jalan pi pasar kow cari siri pinang.Go and get them for me at the nearby market”(sambilmeninggalkan si nenek tua. Scene: old grandpa left Thomas and the old grandma) : ”Martha....martha....(scene: old grandma calls Martha, Thomas’ sister) “ : ” iya mama...yes, mom “
: “tolong bawa kasi mama Jagong di dapur ko mama Jemur. Please bring me corn from kitchen and dry them in the sun”
Martha
: (sambil menghampiri) “ini ma... ini kita punya penyimpanan Jagung terakhir..”
Nenek
: “Usi eh... tolong kita punya desa..my Lord…(saying this while crying)..kalo kami masyarakat desa ini ada salah kami minta maaf... pardon us from our great sin…Kami tau masyarakat desa tidak menghargai rahmat dan berkat yang Usi kasi... we confess how ungrateful we are despite the blessing we had experienced in the past ( smbil menangis)..”
(Sambil mejemur beras. Santi dan Yane menegur nenek dengan membawa jerigen air di atas kepala.Scene: while Martha is drying the corn, Santi and Yane pass by carrying buckets of water on their head)
Santi dan Yane: “kita terus owhhh susi. Sister, how are you?”
Nenek Santi
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: “Kalian dua dari mana?Where have you been?”
: “kami dari Bak penampungan air di kantor desa. Just from the village water reservoir. (sambil menghampiri si nenek. Scene: both women are approaching the grandma) ..awe susi ewh..... sister, what a pity to have less water
Yane
Santi Nenek Yane
now in the reservoir. aer su sonde ada lai di ini desa.. bak penampugan su sonde ada aer lai.”
: ” batul susi..that’s true, sister. Aer su sonde ada lai.We run out of water. Ini aer ju kita dapat su kotor dan berkapur. This water is not clear, there’s a bit of dirt and looks blur. Su tidak bisa diminum lai ini aer. We cann’t drink but that is only for toilet. kita hanya bisa pake untuk mandi sa. Kita tadi ada tanya bapa desa kapan bantuan air dari pemerintah datang , bapa desa bilang paling cepat satu bulan. We informed the head of the village and he told us that water from government will come one month later” : “kita sebentar dengan warga desa semua mau pergi ke kantor desa. This evening all villagers will meet and gather in the village hall” : “bikin apa lai di kantor desa?What about?”
: “bapa desa mau sama-sama dengan warga cari jalan keluar mengenai masalah kekeringan di ini desa. The head of the village want to find the solution together with the people”
Nenek
: “Na kalo begitu kita ketemu nanti di kantor desa.let’s meet in the village hall”
Nenek
: “iya..iya.. Martha... tolong cari bapa dengan kaka thomas. Alright, until this afternoon….Martha, please call Thomas and your grandpa“ (Sambil berjalan ke dalam rumah. Scene: walking into the house)
Santi
: “na kita permisi antar aer pi rumah. We’re better be hurried to reach home to bring this water for they have been waiting ”
_________________________________________________________ MUSIKALISASI PUISI/POETRY
“KEKERINGAN” (drought)
Tuhan...(God) Dosa apa yang kami buat?(what great sins we’ve made against you) Pelanggaran apa yang telah kami lakukan? (what disgrace we have made) Kini.... (now) Danau sungai kering sudah(the lake dries up)
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Kebun dan sawah terasa punah(our yard and paddy terrace are torn up) Tanahpun menerpa pecah(the ground broken and barren) Doa dan tangisan bersenandung lara(prayers and cryingsound the painful hum) Ungkapan hati setiap insan yang penuh duka(the grief and sorrow of our souls) Oh Tuhan....pantaskah kami mendapatkan semua ini?(is this fair for us) Ampuni kami....
_________________________________________________________ Lokasi (Kantor Desa). Location: village hall Bapa Desa
Filus Tinus
Filus
Maria Tinus
Filus..
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: “Selamat siang bapa dan mama… good day brothers and sisters. terima kasih karna berkenan hadir di kantor desa. Thank you for taking your time to be here. Maksud dan tujuan saya mengumpulkan saudara sekalian di kantor desa untuk sama-sama kita mencari jalan keluar untuk mengatasi kekeringan berkepnjangan yang melanda desa ini.This is very important for you to come here today since we’ll find ways to tackle the continuous drought” : “bapa Bagaimana kalau kita pergi ke desa tetangga untuk meminta bantuan air. Father, let’s proceed to head of neighbor village to ask their help for now we are lack of clean water”
: ” minta bantua air di desa tetangga?Asking help from them ? Desa tetangga juga mengalami hal yang sama dengan desa kita. They just exactly experience the same thing. Itu sangat tidak mungkin.That would be impossible and uncessary”
: “tidak ada salahnya kita mencoba. Nothing is wrong to try” : ” bagaimana kalau kita mengali sumur tambahan untuk desa?How about digging another well?”
: ” itu tidak mungkin... that waste of time. semua mata air di desa ini sudah kering. No water springs over the village. tidak mungkin ada air tersisa.” : ”jadi orang harus optimis dan berani mencoba. We should be positive and should be given second chance to try
Bapa Desa
otherwise we never know what possibly comes up. kalau tidak mencoba kita tidak akan pernah tau hasilnya seperti apa. “( sambil bertengkar. Scene: while in arguments )
: “sudah....sudah...sudah...alright,…alright…I said alright…”. (dengan suara tegas. Saying this with firm expressions)
“Sekarang kita semua berdoa supaya Tuhan memberikan belas kasih kepada desa ini. Now we all pray and ask for God’s mercy upon this village.Kita mungkin telah menyakiti perasaan Tuhan karna tidak menghargai semua berkat yang pernah kita terima.We probably have dipleased him badly with our attitudes. Kita harus meminta ampun atas semua kesalahn kita.Let us ask God to wash away our sin and mistakes. Sekarang mari kita semua ke Gereja untuk meminta ampun dengan apa yang telah kita lakukan dan berharap kita diberikan Hujan tahun ini.Church calls us and we can ask Him to send rain to earth. ” (Semua menuju ke gereja dan membentuk ½ lingkaran di belakang panggung.Scene: all walk to church and this is shown in half circle formation of students siting on the floor)
_________________________________________________________ LAGU ‘USI APAKAE’ (rehearsal for the song: Usi Apakae).
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Song of lamentation
“ USI APAKAET”
e.... usi apakaet o God the creator ama neno am nau tohthe loving and merciful Lord uis am nanut bale honis oooGod in the highest hai minet bom em,mok ho manu kolo hau kenuwe are weary and heavy laden he mi fuat amnau al ne ba hit ana etthough we suffer in the desert, we offer hai susal hai manukat paha snaento God neo am nanut am nau tohglory chorus: e.....usi,e.... usi,usi man se ma taen le ufo Lord, my Lord, very hot is the temperature hoe ma meot nain le sasa all grounds are dry, barren and cracked pena ane ka napuiso the corn produce none lolli laku ka na nes,es neno Ithe cassava fails to get fat, o Lord, my Lord mimtis mani no ai nohere we gather together e.......usi usi am nan am nau too the most high, remember us regardless our trespasses hanik tan kai usi o...,bestow us life
_________________________________________________________ BABAK/SCENE 3 Pemain/Actor & Actress : Bapak/Mr.Yunus Bapak/Mr.Simon Bapa na’u/ Old man named Na’u Tomas Mama lea/ Old woman named Lea NARASI/NARRATION :
Waktupun bergulir menahan derita akan apa yang dirasakan. Time pass by and the people endure the suffering they feel. Teriakan, doa dan tangisan adalah senandung
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hati. Screamings, prayers, and weeping are daily hum. setitik harapanpun muncul saat mereka tak berdaya. Out of the blue,a drop of hope began to appear.Cerita duka yang dilukiskan sekarang menjadi cerita sukacita yang penuh makna. Kini, Mereka menyambut berkat dengan menari dan mendendangkan pujian syukur mereka.such grief of unbearable drought now changes into a song of gratitude. (Dirumah bapa yunus dan mama lea sambil makan sirih pinang dan diskusi mengenai hasil yang telah dibicarakan dengan kepala desa.At home, (father) Yunus and (mother) Lea chew on betel vine and areca nuts while discussing their last meeting in the hall) (Mama lea melihat bapa simon lewat depan rumah, mama lea memanggil bapa simon. (mother) Lea saw (father) Simon pass by, then (mother) Lea called upon (father) Simon.) Mama lea
: ”bu.....mau pi mana? Brother…where are you up to? Singgah minum air putih dolo ko?Please take time toe a glass of plain water (meaning: spend a little bit at my house to have a chat)”
Bapa simon
:”mau pi kabun ko lia ame ini tanaman dolo susi...i am heading to my garden and farming. ia susi.” (Mama lea memanggil suaminya untuk bertemu dengan bapa simons.her husband know they are visited by their old good friend)
Mama lea
: ” bapa.......ada bapa simon ni.Father….(father) simon is here”
Bapa yunus
: (sambil berjalan keluar dari rumah. while walking to verandah….)”adoo...selamat siang bu...darimana ni?hello, my good neighbor….where have you been?
Bapa simon
: ” mau pi lia ame ini tanaman di kabun soalnya ana buah ada batareak minta doi di kupang ni... I want to check whether there are something in the garden ripe and are ready to sell out for my children who are at university. They ask me to send money today. bilang mau beli modul kah apa tu jadi beta mau pi liat pisang ko ubi yang bisa panen ko jual. They said they need to buy module for their courses”
Mama lea
: ” oh...nona Essy ko? Is it your daughter, Essy?Kasihan e.....poor her. itu su bu e...ketong pung tanggung jawab jadi mau bilang | 373 |
apa lae. That is our responsibility so we should provide anything they need at college. Ketong mau dong berhasil jadi dong minta apa nah ketong layani sa.That is the price of pursuing better future for them.” Bapa yunus
: ” itu su bu...susi omong betul ju....you are indeed right brother and sister….”
Bapa simon
: ”ia bu deng susi.Yes, …”
Bapa Yunus
: ” dia ada sehat-sehat ko di kupang?is she in good health? Itu ana ju kuliah dimana lae bu?What’s her campus? beta su lupa ni..i don’t remember last time you told me….beside she does not come home very often. ko dia ju jarang datang di kampung.”
bapa Simon
: ” ia bu Essy ada bae- bae sah di kupang. She is doing fine. Dia kuliah di Universitas Kristen Artha Wacana Kupang bu.She studies at UKAW. Dia datang di kampung pas libur sa bu.she doesn’t have much time except vacation to come home” (Tomas lewat didepan rumah bapa yunus..bapa Yunus memanggil dia untuk duduk bersama mereka. Then 20 minutes later, Thomas seems to go somewhere and they see him and ask him to join.)
Bapa Yunus
: ”Tomas...sini dolo...bapa ada dimana?Thomas,…please join us..where is your father?”
Tomas
: ”bapa ada di rumah.kermana bapa?”
Bapa Yunus
: ” sonde...u son bikin apa-apa nah mari ko duduk deng bapa dong to..ato lu mau pi mana?if you are not in a hurry, come here..or are you going to somewhere?
Tomas
: ”sonde bapa..not at all”
Mama lea
: ”Bu ee .... my brothers….mengenai hasil yang baru-baru ketong dengar di kantor desa mengenai masalah kekeringan di ketong pung desa menurut beta kalau ketong hanya berdoa- berdoa sah pasti belom bisa... we cann’t depend on praying only to get solution for the water problem. kermana kalo ketong pi kestau bapa desa ko minta ijin supaya natoni minta ujan saja.i had an idea to ask for rain by delivering natoni speech as our tradition”
Bapa simon
: ”Itu su susi.... jauh-jauh hari memang b ada pikir begitu
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hanya beta ke masih takut sah kalo nanti ada pikiran lain.i had the same idea last time but was not dare to tell that” Bapa yunus
: ”Ko pikiran apa lae? Just share your thoughts and don’t think about what others say…. Bu jangan talalu pikiran dengan orang pu bahasa dolo..”
Mama lea
: ” Itu su bapa...you are right “
Tomas
: ”Betul mama dengan bapa dong. Kadang ketong mau omong tapi ketong takut orang laen hakimi ketong.We are always afraid of others judging us”
Bapa simon
: ”Itu su anak. Yes…Bapa mau buat upacara natoni permohonan ujan ke tadi mama Lea bilang hanya bapa takut kalo nanti bapa desa dengan masyarakat yang lain bilang ketong sonde ada iman lae pi Tuhan Yesus. Actually I was about to do natoni chanting for rain but afraid the other neighbor accusing me of losing faith to Jesus. Jadi kermana su sekarang bu dengan susi?What do you think?”
Bapa Yunus
: “sudah.....sekarang ketong pi cari bapa desa ko coba omong dolo. Let’s find our head of village and tell others to gather here for natoni in our ‘sacred’ traditional house.Kalo bapa desa mau nah ketong kestau warga ko bakumpul di rumah adat.”
Mama lea
: “nah mari sudah bapa dong dengan Tomas... ketong pi kantor desa. (talking to father and Thomas) shall we go now?”
Tomas
: “Ia mama....yes, mom” (semua pergi ke kantor desa untuk bertemu bapak desa. Scene: at the hall)
Dikantor desa Bapa Simon
: ”Selamat siang bapa desa. His watGood day, bapa desa. Maaf kami mengganggu. So sorry to bother you again with this water problem.Begini tadi kami ada duduk-duduk di bapa Yunus deng mama Lea pu rumah dan kita ada bicara mengenai masalah yang baru-baru dibahas di kantor desa dengan bapa. We just met with at mama Lea’s house and we come with proposition to make natoni. Jadi kita ada usul kermana kalo kita adakan ritual natoni permohonan ujan supaya hujan bisa turun.” | 375 |
Bapa desa
: ”Ia bapak dengan mama... kalo memang itu tradisi yang selalu dilakukan maka kita lakukan saja di rumah adat.”
Bapa simon
: “Ia bapa.. terima kasih.Yes, father. Tadi kita pikir bapa kurang sependapat dengan kita punya usul tapi karena bapa su terima nah bae sudah. We thought you are not agree with this but we are glad to know you agree.Kalo begitu ketong permisi pulang dulu bapa. Until next time.Selamat siang.”
Bapa desa
: ” Ia terima kasih bapa simon,bapa yunus,mama lea dengan tomas. Yes, thank you father Simon, father Yunus, mother Lea and Thomas. Hati-hati dijalan eee bapa mama dong. Take care all of you.” Selang beberapa menit Warga berkumpul di halaman rumah adat dan bapa desa memberikan pengumuman akan diadakan natoni permohonan hujan. After several minutes, all people gather in ‘scared’ traditional house for natoni.
Bapa desa
: ”Selamat siang bapa mama dan saudara sekalian. Mungkin bapa,mama dan saudara sekalian bertanya-tanya mengapa kita berkumpul di halaman rumah adat? You are probably wonder of our gathering. Kita berkumpul di halaman rumah adat untuk melaksanakan ritual natoni permohonan hujan. This is for natoni. Beberapa hari yang lalu beberapa warga ke kantor desa untuk mengusulkan diadakannya ritual natoni permohonan hujan. Saya berpikir kalau ini adalah tradisi di tempat ini maka kita wajib menjalankannya disamping itu Kita juga harus yakin dan percaya Tuhan akan membuka pintu langit untuk memberikan berkat. I believe natoni for rain will open the doors of the sky. Semoga saja dengan ini kita dapat keluar dari masalah yang kita alami di desa kita dan desa-desa tetangga. Hope we can solve this and also a way out for our neighbours. Mari bapa mama kita mulai.Let’s begin.
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Sing a worshipping song ‘Lais Manekat’ Lais Manekat Lo Mas Le’ufthy love is so beautiful Le natonon bi hit monitwhich is so real in our life Nekun halan manek mesebring deep peace Bi hit monit manas faiin our life, day and night Chorus: Alekot kun neo sekaube happy all who Le naton lais manekat bi in monit piutare gentle and kind hearted Fun sin es na pen tetusfor blessing be upon them Le Yesus an fe neo sinwhich Jesus grants Bi in sonaf honisfrom high the highness Nati alkit manek es nok esso we care to each other NATONI SALUTATION/CHANTING (also can be used as a prayer) Haim bai seon net neoko uis nene apinat ne We face upwards, the shining God Tok-tok ma kel kel ka bonnon ne You sit still from hustle and bustle Netuin afjan holekte kum ho lulut ne With reason, You show us Am lul mani mam lekan ne The teaching of prayers Fun ho es ameput kom ne For You the maker Lek ban an telen abu ne It is now the time Ho tamin kai, hotaf in kai mi euk ne We are your servants Mbi ho humam ho matam am etum ne Before You, we will spread Ho tomin ho taf in lisan an tom an bub akal an bub ne Your servant face such disaster Es am etum mi ton net neokit es aneset ne Therefore we present Maputu anes nis ma ansaefaf malala an nes nis ne For great is the heat and so intense Nat ho es noep muti noep metan in tunan ne You who reign over the blue sky and stand Muniat man ma munebet ma kai fa ho kusi mahenu ho botel ne If it is possible, tilt sideways your bottle of this earth water Mutis kai nai musaib kai nai tisi hiut lole ne Drop to us, flow to us
chorus: ak-lahat (…and the blazing) ka-ket (…and call on You) hekun (…and teach us) hemani (…You have given) apakaetko(…and the creator) an telen (…and the day) mitef (…and your congregation) miton (…and will tell) anbub (…and such calamity) afini (…and we send our plea) ansaefaf (…is the torturing driness) in fafon (…over the white cloud) ma henu (…to us in thirst) he hiut (….the 7 jugs and 7 bottles)
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Hem pofem am nae hai uki hai tefu hai pena hai ane hai upun ne he lelo (…and all the fruits) To water and wet the ground, to fertilize and mineralize the soil He muit masuna nak boko kue bubu masleki napeni manikin ne oetene (…get watered and freshed) So all cattle and animals, the horned ones or without horns, those with claws or without claws Ho tob ho tafa kait mipeni minit aomini ne aoleko (…are ours) So happiness and salvation Matfakom humfa ko amnitas kom amnailat nat amkisom ne he oke (…and watch over us) Before your eyes and on your sight, look upon us Ansium hai fuat ma hai fata on hai tulu ne hai tnatas (…answer our worship) Receive our plea, A mane a matan ona inu a bolan ne onan (…this is our hope) This is our request U tonit onan au utuit ne onan (…yes, indeed) For this is what we present Am simo leko mi taim ne heleko (…yes, indeed) Hear our prayer Lisi tuk tuka pal pala u ekub u tefab u heub ne u tuab (…amen) So brief is our prayer
_________________________________________________________ Narasi
: Beberapa hari kemudian Tuhan menjawab doa-doa mereka dengan membuka tingkap langit sehingga hujanpun turun dengan derasnya. Few days later, rain falls
down to earth. Semua masyarakat desa itu merasa senang dan bersukaria dengan menari di depan rumah adat. All the people village are happy and dance joyfully. Mereka mengucap syukur atas berkat yang diberikan oleh Tuhan. Setitik harapanpun muncul dibalik kekeringan. Tomas
: ooooooooohheeeeeeeeeeeeee............horay. ujan su turun.... rain is falling. bapa mama dong hujan su turun.....hi everyone, the rain is here. (semua masyarakat berkumpul dan bersukaria di halaman rumah adat selama 1-10 detik.) (pemain musik keluar pada detik ke 5. Music players go to the stage in 5 seconds) (masyarakat keluar panggung dan penari bersiap. Others go to stage and dancers are ready)
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_________________________________________________________ TARIAN/DANCE ‘OEL ANA’
_________________________________________________________ PEOPLE INVOLVED Coordinator/Course Designer Choreographer/Trainer Tutor for ‘Oel ana’ Dance Couch contemporary dance Tutor for ‘Helong’ dance Tutor of Natoni Master of Ceremony
: Peggy Jonathans, SPd, MA : Seprianus Bantaika : Seprianus Bantaika : Seprianus Bantaika and Heriana Ndaomanu : Heriana Ndaomanu : Peggy Jonathans, S.Pd., MA : Arnolda Yoan Delores
Participants/Students Volunteers Class D Group Drama
1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12.
Anastasia B. Mellu Anita Ehak Anita Lotang Asnat C. Fallo Diana D. Daulika Fridayati H. Loda Gestacos Mooy Klerci Waluka Menase S. Ate Merlin marini Lulu Paulina Esehana Yosia Tleilehau
Class F Group Drama
1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13.
Ariyanto Wanda Imelda Peni Hubertus Moa Keti Emanual Taboy Imelda Penuweo Lorena Bekabel Ariska Bistolen Sefri Bria Jenris Boimau Hendrik Puka Imelda Djami manu Elia Mau Roy Mengge
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Song Group
Song Group
1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13.
1. Rudi E.U Pati
Diagones Mail Fransiskus Bria Fauk Frida F. Yunus Jhoni Ardi Pi Kaho Melania F. Nunung Meliana H. Seran Mercy Selan Orianto Nomleni Vebride Atin Virgilina Welmince Lakat Yosepus Salkery Yunita dadal Kabata
Natoni Group
Natoni Group
1.
1. 2. 3. 4. 5. 6. 7. 8.
Yufen A. Nomleni
Maksimus Nahan Seran Elisabet Wini Bora Nelci Rahel Sura Nikodemus Mangngi Arapin Y.A. Kay Mince Natbais Imakulata Anin Alexander Hale
Group of “HELONG” dance
Group of “OEL ANA” dance
1. 2. 3. 4. 5. 6. 7. 8. 9. 10.
1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11.
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Anita Y. Deta Destri R. Rili Dewiyul M. Bunga Mersiades M.Y. Asa Oriani P. Asbanu Waltrudis Bunga Yuliana Suri Yundi Bantaika Yusti Bistolen Zesonia Resimere
Delsiana C. Tungga Christiani Telnoni Erna Nomate Aylon Tandu Arnolda Delores Mace Alumpah Oviana Bleggur Tetry Fanggidae Elfin E. Loisoklay Ari Selan Jenris Boimau
Group of comtemporary dance
Group of contemporary dance
1. 2.
1. 2. 3. 4. 5.
Paulina Esehana Asnat Fallo
Imelda Peni Imelda Penuweo Imelda Djami Manu Lorena Bekabel Ariska Bistolen
Group to organize equipment and snack
Music players
1. 1. Nikodemus Malibo 2. 2. Koko Anabanu 3. 3. Lorensiana Amsikan 4. 4. Ermy Russi 5. 5. Riki Kaho 6. 6. Sintia Pellondou 7. 8. Male members in dance group Poetry
Tomas Tamelan Ariyanto wanda Ardi Reinati Hubertus Keti Elia Yohanes Mau Roy Mengge Sefri Bria Hendrik Puka
1. 2.
1.
Imelda Peni
Ari Selan Ardi Reinnati
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