Yogyakarta

Hoje, cerca de 37 países no mundo reconhecem a perseguição contra pessoas LGBTI como base para o reconhecimento da condição de refugiado, incluindo o Brasil e os 28 países membros da União Europeia (UE). Entretanto, em alguns desses países, o tratamento dispensado a esses solicitantes de refúgio é muito negativo, sendo recorrentes práticas que violam os Princípios de Yogyakarta. O objetivo deste trabalho é oferecer uma análise comparada entre o Brasil e a UE acerca dos seus dispositivos legais referentes ao reconhecimento de refugiados LGBTI e da prática dessas autoridades no processo de determinação da condição de refugiado (RSD). Além de uma revisão de literatura e de uma análise legal comparativa, a metodologia aqui utilizada também empregou entrevistas de caráter semiestruturado com quatro oficiais de elegibilidade do Comitê Nacional de Refugiados. Para isso, serão analisadas como variáveis a exigibilidade de discrição; o reenvio de solicitantes a países de origem criminalizadores; a utilização de listas de países seguros; as informações de países de origem; a anterioridade da proteção estatal vis-à-vis a proteção internacional; o argumento de alternativa de fuga interna; as questões de credibilidade; a “saída do armário” tardia; e os dispositivos de reunião familiar.

The use of 'traditional' medicine, or a combination of biomedical treatment and 'traditional'
medicine, is a common phenomenon all over Indonesia. In today’s Indonesian healthcare system
'traditional' and alternative medicine coexist with globalized biomedicine. It has been found only
recently that Indonesian urban, educated households are more likely to use 'traditional' than
biomedical healthcare (Nurhayati & Widowati 2017). As early as 2003, Liebich described 80% of
the urban population of Jakarta as occasionally or frequently using 'traditional' medicine. Despite
the dominance of biomedical approaches in the Primary Health Care (PHC) system and the
accompanying skepticism towards other health etiologies, the 'traditional' and complementary
medicine (T&CM) market in Indonesia has experienced a veritable boom during the past 30 years.
Drawing on the transdiciplinary field of health psychology and medical anthropology, this thesis
discusses concepts and approaches that explain the use of T&CM in urban Yogyakarta (Java,
Indonesia). These discussions are based on a Reflexive Grounded Theory study, conducted with
semi-standardized interviews as the main source. The interview questions were designed to elicit
narrative elements addressing previous experiences and evaluations of illness and previous
treatment as well as possible combinations of medical practices. Additionally, expert interviews
with different health agents illustrate conflicting interests and controversies. Even though this study
focuses on illuminating issues of healthcare in urban Yogyakarta, it also finds a textual form to trace
the journey of a 'Western' researcher, who tries to understand the meaning of healthcare in urban
Yogyakarta. Thus, in addition to the substantive focus, this thesis has a methodological focus,
aiming to trace the formative influence of the author along different steps of meaning making about
healthcare in urban Indonesia.
The first part of the dissertation gives insights into the contextual, epistemological and
methodological background of the study (chapters 1 and 2). The second part analyzes interview
narratives. This is done, on the one hand, by highlighting narrations of binary conceptualizations of
'health', 'illness' and 'healing', presented in the model of natural versus kimia. On the other hand, the
analysis follows the ways in which my interviewees navigate healing, where they transcend conceptual
differences by referring to their 'traditional' Javanese rasa of cocok (chapter 3). The third part of the
thesis identifies the author as a situated outsider, highlighting the entanglement of a Western researcher
in conceptual constructions used during interviews with Javanese women (chapter 4). The last part
argues that binary thinking needs to be overcome in order to offer health seekers a truly people-
centered and context-sensitive navigation of healing (chapter 5).
This study highlights different voices of health seekers who emphasize that the current healthcare
system in Indonesia does not meet their needs: neither the needs of the female Javanese health seekers,
nor those of the medical experts and practitioners of both sectors, natural as well as kimia.
Consequently, research on healthcare needs to recognize and accomodate the plurality and complexity
of medical approaches, in order to bridge the rhetoric of healthcare systems and the experienced reality
of health seekers as well as the formal and the informal healthcare system. Similar to bricoleurs,
researchers need to consistently reflect upon and adjust their assumptions, introduce new
methodological tools and use different forms of representation and interpretation to unite various
disciplines, multiple methodologies, and various theoretical perspectives in their healthcare research.

Gunung Gede Panggrango atau yang dikenal juga dengan nama "Taman Nasional Gede Pangrango" merupakan destinasi wisata populer yang berada di kawasan Bogor, Jawa Barat. Tak heran jika waktu libur telah tiba maka kawasan taman nasional ini agar diserbu oleh para wisatawan. Umumnya para wisatawan tersebut datang dari berbagai daerah, tak terkecuali Jakarta. Mungkin karena akses dan rute perjalanannya yang tak terlalu jauh, sehingga membuat antuasiasme para warga ibu kota untuk datang berlibur sangatlah besar. Masuk sebagai salah satu tempat wisata Bogor, sehingga membuat nama gunung gede pangrango kian populer. Meskipun demikian, pada bulan Agustus 2016 pihak Balai Besar Taman Nasional Gunung Gede Pangrango menutup akses pendakian selama satu bulan lamanya. Mengapa demikian? ya, memang menurut pengelola mereka mengakui bahwa terdapat dua faktor utama yang diharuskan menutup sementara aktifitas pendakian gunung gede pangrango. Alasan tersebut diantaranya karena pihak pengelola mengakui adanya kekurangan tenaga pengawas untuk mengawasi para wisatawan pada musim tersebut, dimana pada bulan Agustus yang lalu bertepatan dengan libur Hari Raya. Kemudian alasan lainnya ialah pihak pengelola akan melakukan beberapa perbaikan terhadap fungsi ekosistem dari taman nasional ini sebagai mana mestinya. Sehingga kelak akan memudahkan dan memberikan kenyamanan terhadap para wisatawan yang datang. Seperti yang telah banyak diketahui oleh masyarakat Indonesia, bahwasanya gunung gede pangrango memiliki begitu banyak petilasan penginggalan sejarah yang dianggap sakral, oleh karena itulah gunung ini sering juga didatangi oleh banyak peziarah yang bertujuan sebagai napak tilas terhadap beberapa tokoh ataupun kejadian di massa lampau. beberapa petilasan yang sering dikunjungi antara lain seperti petilasan Pangeran Suryakencana, Puteri Jin dan Prabu Siliwangi. Selain hal tersebut, gunung gede memang terkenal pula dengan berbagai cerita mistis yang sangat kental. Beberapa cerita mistis tersebut diantaranya ialah adakalanya para pendaki yang telah sampai di Alun Alun Suryakecana sering mendengar suara dari tapak kuda yang sedang berlari. Konon masyarakat percaya jika kita mendengar suara tersebut, bahwa itulah saat Pengeran Suryakenca datang kembali ke alun-alun dan dikawah oleh para penjaga berkuda. Nama Pangeran Suryakencana dikenal oleh masyarakat sebagai putera dari Pangeran Aria Waratanudatar (pendiri kota Cianjur) yang berasal dari perkawinan dengan puteri jin. Kemudian Pangeran Suryakencana memiliki dua orang putera yaitu Prabu Sakti dan Prabu Siliwangi. Selain sering terdengar suara kuda yang berlari, adakalanya juga para pendaki seperti melihat sebuah istana yang berada di tengah alun-alun suryakencana. Misteri

This is a brief report on the misuse of the Yogyakarta Principles (YP) by misogynistic, self-serving supporters of the trans lobby. These Principles attempt “to make sex a defunct legal category … (as) we are moving towards a society where sex does not exist”, especially for women and girls, and to destroy the gains made in past decades by the feminist movement. The YP document is designed to replace sex, which is a biological fact, with 'gender identity', which is a socially constructed fiction, based largely on postmodernist rhetoric and identity politics.

O Direito Internacional, assim como o Direito Brasileiro, possui poucas ferramentas para lidar com questões jurídicas inerentes à comunidade LGBT. A omissão é tanta que alguns autores chegam a utilizar a expressão "Direito Internacional Monocromático" para se referir ao fato de que a ordem internacional não se manifesta expressamente sobre a proteção de pessoas LGBT sem nem vedar claramente a discriminação contra este grupo que é criminalizado, perseguido, violentado e morto em diversos países do mundo.

This article tells the story of a successful community-driven practice for waste management in Yogyakarta. Sukunan community in the peri-urban area of Yogyakarta, Indonesia, has been implemented this innovative practice for 13 years. The model has been replicated in other cities in Indonesia and other countries.

Known as one of populer tourism destination, Yogyakarta has its own charm to attract tourist. The tour attraction is still growing as the time changes. Nevertheless, Yogyakarta never let its role of being Indonesia’s cultural signature destination, especially in Java Island. To attract tourist, tourism promotional are still using the old type media such as, brosur, TV Ad, Website, and Tourism Calendar. As a new approach, in hopes, Virtual Reality could be the new variation of Yogyakarta’s Tourism Promotional Media. using the Virtual Reality as a new media, the uses and design of video 360° gives new variation in Yogyakarta’s Tourism promotional media. 360° Video focused on artificial experience which can be ‘felt‘ by audiens, that’s the main reason why the making of 360° video is needed for Yogyakarta’s new tourism promotion. 360° Story video used SWOT technic to analyze the data. The used of SWOT is suitable for the data which collected by the designer, which is to see the power and chances between the variables. The result of designing and making of 360° Story video is the distribution of Yogyakarta’s Tourism 360° Videos go viral, so it will gain new tourist to Yogyakarta to find out theirselves about the tour attraction.

Keyword: 360 Video, Virtual Reality, Tourism, Yogyakarta.

Apa yang saya maksud dengan narasi dan praksis keseharian adalah wacana dan relasi kemanusiaan yang kita selami sehari-hari yang terkadang dianggap remeh, namun sebenarnya punya peran besar dalam membangun kelenturan sosial atau yang dalam bahasa narasi besar disebut toleransi dan pluralisme. Inilah yang saya kira dapat menjadi jalan kultural untuk menyongsong pluralisme Yogyakarta. Pluralisme yang tidak dibebani oleh narasi-narasi besar.

Sudah bukan rahasia umum manakala di Jogja tidak perlu takut kelaparan. Meski malam tiba bertebaran berbagai kuliner tengah malam di Jogja yang bisa dipilh. Kuliner tengah malam di Jogja tersebut ada memang yang buka 24 jam, mulai dari sore hingga yang ekstrim justru buka lapak menjelang tengah malam atau jelang dini hari. Warung-warung tersebut terlihat sederhana tapi jangan kaget kalau pembeli harus rela mengantri. Meski mayoritas adalah jenis pedagang kaki lima tapi jangan kuatir akan hiegienitasnya dan rasa.

Sustainable Development Goals (SDGs) atau Tujuan Pembangunan Berkelanjutan (TPB) adalah sebuah komitmen Global yang diratifikasi Indonesia sebagai bagian dari komunitas dunia. Prinsip utama dari SDGs/TPB ini adalah memastikan tidak ada seorang pun yang tertinggal (no-left behind) dan prinsip inklusi serta partisipasi dalam pembangunan.

Gaya desain interior yang mengadopsi budaya lokal mampu menjadikan bangunan menjadi artistik dan bernilai arsitektural tinggi tanpa kehilangan fungsi utama bangunan tersebut. Perpaduan antara etnik tradisional dan modern terasa harmonis dan menyatu. Menciptakan atmosfer interior baru yang mengesankan.

Apa yang terbersit dibenak kawan-kawan begitu mendengar kata Jogja. Pasti ada ribuan jawaban yang seketika itu muncul. Tapi mayoritas orang akan mengatakan Jogja itu romantis, Jogja itu bikin kangen, Jogja itu murah.

Tak salah karena itu memang benar adanya. Terutama bagi mereka yang pernah berkunjung ke Kota Budaya ini entah karena liburan, bekerja, belajar atau sekadar mampir pasti ingin kembali mampir.

This paper attempts to evaluate the effectiveness of blended learning in Heritage Conservation course, at the Department of Architecture Universitas Islam Indonesia Yogyakarta using both a mini-workshop in a historic district (cultural mapping) and Google My-Maps Platform (digital collaborative) as learning tools to achieve the learning outcomes. The overall finding shows that cultural mapping, as the first-hand information gathering of a heritage district gives the student understanding which then allows the students not only to appreciate the importance of heritage but also having empathy that heritage is not only about artifacts or architecture (tangible assets) but more about people who live in it. Meanwhile, Google My-Maps Platform offers an opportunity for the students to work together in different places and gives the flexibility on the digital learning process both in the heritage district, in the class, and at home. The result from the cultural mapping arranged in the My-Maps in many different forms, such as story/narratives, photos, and videos before producing the report on revealing the "DNA" of the heritage district and can be shared for the benefit of the public. This research has shown that blended learning (online and offline learning) is more effective in architectural education for it is more flexible but still allow the students to get direct experience with the real world.

Tulisan ini merupakan paparan hasil penelitian yang mencoba mengungkapkan ada tidaknya tautan politik antar-partai politik/parlemen dan organisasi masyarakat sipil dengan kelompok pengrajin batik, serta bagaimana tautan politik terbentuk, siapa yang mengawali, serta implikasinya bagi proses demokratisasi di Indonesia. Dengan mengambil kasus di Yogyakarta, kealpaan politik mengindikasikan proses demokratisasi Indonesia kian berliku. Harapan bahwa demokrasi bisa menjadi instrumen pencapaian kesejahteraan masih membutuhkan kerja sangat keras.

In the last few decades, cities around the world are required to move forward along with the rapid modernization in society and at the same time have to maintain their cultural identity. The two distinct poles, profit orientation in modernization and social orientation in local culture, are at odds with each other often resulting in disorientation of development and loss of cultural identity. Yogyakarta as a city of cultural heritage built on the noble values of local wisdom of Javanese culture also faces this phenomenon. One thing to reckon is that in the long history of its development, Yogyakarta can still maintain its cultural identity because it has been prepared by its brilliant planner-Prince Mangkubumi the first king of Ngayogyakarta Hadiningrat Sultanate-to confront the phenomenon. This research is an attempt to capture and understand the valuable lessons of local wisdom implicit in the spatial configuration of Yogyakarta city. The method used in this study is a quadrant analysis method with the approach of space dualism and qualitative analysis of hermeneutics. An important conclusion from this study is the existence of a concrete manifestation of harmonious city concept that can accommodate the progress of human civilization as well as having cultural resilience, which can not be found in other urban spatial arrangements in Indonesia and possibly even in the world.

The Kasongan pottery industry is one of the most competitive in Indonesia. It has been able to sustain its competitiveness despite a range of shocks: the Bali bombing in 2001, a devastating earth quake in 2006 and the financial crisis since 2008. We have studied an innovative cluster project that aimed to support sustainable competitiveness of Kasongan pottery firms in the period 2009 – 2011. The project combined a bottom-up cluster program of local government, with a top-down program that is nationally funded, called ‘One Village, One Product’. The chapter fleshes out the importance of organized capacity in cluster development. First of all, Yogyakarta provides an exceptionally enabling and decentralized environment,  while most other cluster projects in Indonesia are top-down and remain disconnected from local visions, strategies and practices. Second, the project combines formal leadership of local government with informal leadership of the entrepreneur chairing the business association of the cluster. Third, the project builds on trust and reciprocity between the public and private sector.

Art fair is one of distinguished art distribution model since 2000’s. There are two
art fairs held in Indonesia since 2000’s, namely ART|JOG and Bazaar Art Jakarta.
Both art fair will be the object of this research.

This research will study the sociological aspects of art fairs in Indonesian
contemporary art through ART|JOG and Bazaar Art Jakarta, how these art fairs
are managed, and how commodification patterns in each of the art fair. Data in
were collected through literatures, interviews, and direct observations. While
qualitative methods will be used as analysis.

This research found that the terms ‘art fair’ is commonly used in Indonesia since
2000s. Nevertheless, exhibition models that show the characteristics of the art fair
has existed in Indonesia for a long time. This research also found that the difference
between ART | JOG and BAJ is in its production-consumption mechanism. ART |
JOG takes role in distributing artworks and also in conducting the supporting
activities. While BAJ only limited in conducting the supporting activities while not
directly distributing artworks.

This research also concluded that there are new patterns that exist in Indonesian
contemporary art market due to the emergence of an art fair, namely (1) the
acceleration of internationalization and openness to the circle of international
markets (2)Spectacles aspects in exhibition is put forward (3) Art fair as momentum
for celebration of contemporary art (4) Assimilation between commercial activities
and non-commercial in exhibition. These patters indicate that there is an expansion
in Indonesian contemporary art market.

Keywords: art fair, contemporary art, distribution, market

iv
ABSTRAKSI
Listrik yang telah berkembang di Batavia pada akhir
abad 20, telah mulai
berkembang di daerah lainnya salah satunya adalah
Yogyakarta. ANIEM
merupakan pihak swasta yang memenangkan konsensi da
ri pemerintah pada tahun
1914 untuk menyediakan listrik di kota ini. Kebijak
an ini tidak terlepas dari peran
Kraton sebagai penguasa tradisonal dan Residen seba
gai penguasa kolonial.
Dikarenakan semakin banyaknya orang eropa yang ting
gal di Yogyakarta maka di
bangunlah fasilitas yang memadai untuk tinggal. Lis
trik menjadi salah satu
kebutuhan pokok pada saat itu. sehingga membuat pem
erintah harus
mengusahakan teralirinya listrik di Yogyakarta. Set
elah empat tahun masa
pembangunan jaringan dan instalasi maka pada 1917 l
istrik telah menyala di
Yogyakarta, dengan daerah awal yaitu kraton dan rum
ah residen. Listrik tidak
hanya diperlukan di sektor rumah tangga, tetapi jug
a dalam industri dan niaga.
Banyak perkebunan dan toko-toko yang menggunakan li
strik dalam kegiatan
usahanya. Karena listrik dapat membuat kegiatan usa
ha mereka berjalan pada
malam hari, yang sebelumnya tidak bisa dijalankan.
Penelitian ini merupakan penelitian sejarah, dengan
demikian penelitian
ini menggunakan studi pustaka dalam pengumpulan sum
ber. Buku merupakan
sumber primer dari penelitian ini, dan dibantu deng
an penelitian-penelitian yang
telah ada sebagai reverensi.
Listrik di Yogyakarta pertama kali digunakan oleh g
olongan eropa dan
priyayi jawa, yang mempunyai banyak uang. Hal ini d
isebabkan karena biaya
tagihan listrik tidaklah murah,. Sehingga hanya gol
ongan-golongan tertentu yang
dapat merasakan listrik. Wilayah kraton dan tempat
tinggal orang eropa
merupakan wilayah awal masuknya listrik. Lambat lau
n seluruh wilayah
Yogyakarta mulai dialiri listrik. Jalan-jalan umum
hingga perkampungan telah
terdapat lampu penerangan jalan, yang biaya tagihan
listriknya ditanggung oleh
pihak kraton. Adanya listrik tidak hanya mengubah k
ehidupan masyarakat dalam
hal ekonomi, tetapi juga dalam hal politik, sosial,
dan budaya.
Kata kunci : elektrifikasi, yogyakarta, ANIEM, kolo
nial

Blangkon adalah tutup kepala berupa kain berbentuk persegi empat atau segi tiga. Untuk bentuk kain segi empat biasanya kain harus di lipat satu kali agar berbentuk segitiga yang presisi. Kain belangkon terbuat dari kain bermotif batik. Sebutan Blangkon berasal dari kata blangko, istilah yang dipakai masyarakat Jawa untuk mengatakan sesuatu yang siap pakai. Dulunya blangkon tidak berbentuk bulat dan siap pakai, melainkan sama seperti ikat kepala lainnya yakni melalui proses pengikatan yang cukup rumit. Seiring berjalannya waktu, maka tercipta inovasi untuk membuat ikat kepala siap pakai yang selanjutnya dijuluki sebagai blangkon Motif batik yang di gunakan juga beraneka ragam. Pada jaman dahulu setiap blangkon memiliki arti yang dalam, seperti menggambarkan tahta, kedudukan, dan jabatan. Juga di lihat dari bentuknya sudah bisa membedakan blangkon yang di gunakan dari daerah mana. Contohnya Daerah Istimewa Yogyakarta, blangkon DIY berbentuk bulat seperti onde onde. Sedangkan blangkon Surakarta berbentuk lebih ceper dan pipih. Biasanya kita melihat adanya benjolan atau gulungan berbentuk bulat di belakang blangkon. Itu adalah gambaran dimana pada zaman dulu pria yang menggunakan blangkon sering mengikat rambut panjangnya dan menyelipkan ke dalam blangkon. Saat ini blangkon juga banyak di gunakan berbagai kalangan untuk memper indah tampilan. Seperti dalang, penabuh gamelan dan lain lain. Ada juga golongan anak muda yang memekai blangkon agar terlihat tempo dulu atau bahkan agar terlihat lebih nyentrik di masyarakat umum. Untuk saat ini blangkon sudah banyak di perjual belikan. Mulai dari kain yang belum terbentuk dan juga ada yang siap pakai. Ukurannya pun bermacam macam mulai dari anak anak ingga orang dewasa. Biasanya kita dapat menemukan penjual blangkon ini di daerah wisata kebudayaan, toko oleh oleh, dan sekarang juga bisa membeli lewat situs jual beli online.

Nama : Ilyas Antok Hanjaya
NIM : 518012
Jurusan :Despro

When religious affairs in Indonesia (casually glossed as a country with the largest Muslim population) grab international attention that mostly comes down to Islam and attempts of further Islamisation of the Archipelago. However, local forms of syncretic and pre-Islamic mysticism, magic and spirit beliefs persist and their adherents keep fighting for recognition on the state level (as Indonesian freedom of religion is limited to the choice between several state-recognised confessions). The objective of this paper is to discuss how pre-Islamic beliefs exist and persist among the Javanese (the largest ethnic group in both Indonesia and entire Southeast Asia), alongside with Islam and despite the advances of modernity. A more detailed outlook on the contestation and resistance is meant to be based on the example of traditional dance known as jathilan or kuda kepang. Trance (believed to be caused by the spirits possessing the dancers' bodies) constitutes the main attraction of the performance which is commonly held on various celebratory occasions (marriages, circumcisions, village festivities and even national holidays). During the past two decades, it has been enjoying an ever-growing popularity and nowadays most of the shows are advertised via social media. The resilience of the trance dance is meant to be analysed by superimposing its own specific features against the background of the national religious and cultural policies.

Dokumen ini menganalisis kondisi sosial, ekonomi, lingkungan, politik, dan institusional sumber daya air di Kota Yogyakarta dan sekitarnya dengan kerangka Driving force-Pressure-State-Impact-Response (DPSIR). Hasil analisis menunjukkan driver berasal dari sektor populasi, turisme, industri batik, perubahan iklim, kapasitas lembaga dan individu, serta manajemen data.

Faktor-faktor driver yang disebutkan di atas memberikan tekanan (pressure) terhadap sumber daya air di Kota Yogyakarta dan sekitarnya berupa debit konsumsi dan buangan air yang dihasilkan dari populasi terkait yang menunjukkan tingginya beban terhadap sumber daya air. Beban dari arah populasi ini diperparah oleh kondisi lingkungan global berupa perubahan iklim yang ditandai dengan semakin menurunnya curah hujan secara suksesif dalam beberapa tahun. Sementara respons kebijakan dari pemerintah daerah justru kontraproduktif karena memicu mobilisasi permohonan izin pendirian hotel yang baru. Hal ini berarti penambahan pressure terhadap sumber daya air. Tekanan ini masih ditambah dengan permasalahan kapasitas lembaga dan individu di sektor ini yang lemah.

Tekanan-tekanan di atas pada gilirannya menghasilkan kondisi (state) berupa penurunan muka air tanah di Kota Yogyakarta dan sekitarnya serta kontaminasi nitrat dan bakteri e-coli. Di bidang institusi, terlihat bahwa tidak ada badan otoritas yang melakukan monitoring dan mengelola akuifer Merapi sebagai sumber air tanah bagi daerah Yogyakarta, Bantul, dan Sleman. Tekanan dari sistem tata kelola ini menyebabkan tidak adanya manajemen data hidrologi yang baik. Dalam hal pelayanan publik, Perusahaan Daerah Air Minum (PDAM) di ketiga daerah ini juga sangat lemah.

Tekanan-tekanan di atas pada akhirnya menghasilkan dampak (impact) terhadap kondisi sumber daya air dimana harga air menjadi mahal bagi populasi dan buruknya kuantitas dan kualitas air di daerah ini. Sebagai ilustrasi, untuk kasus Sleman, hasil simulasi 10 tahun menunjukkan angka ekstraksi yang “terterima” adalah 28.968 liter/hari, sementara kebutuhan air minum (saja) untuk 1.114.833 orang warga Sleman mencapai 3.344.499 sampai dengan 4.459.332 liter/hari. Selisih angka ekstraksi air tanah terterima dan kebutuhan ini sangat jauh. Dampak dari lemahnya database hidrometereologi adalah susahnya membangun model sumber daya air yang meyakinkan. Akibatnya, kebijakan yang dihasilkan berdasarkan asumsi.

Tanggapan (response) kreatif terhadap kondisi di atas sudah muncul dari kalangan akar rumput berupa penolakan terhadap pendirian mal, hotel, dan apartemen di Yogyakarta dan sekitarnya. Sementara, dalam skop lingkungan dan perubahan iklim yang lebih luas, tanggapan terlihat dari gerakan pertanian perkotaan dan praktik adaptif petani lahan pasir di sekitar Yogyakarta.

Ke depan, dokumen ini merekomendasikan berbagai hal untuk para pihak terkait, yaitu pembatalan pembangunan mal, hotel, dan apartemen di Yogyakarta; pendirian badan otoritatif untuk mengurus akuifer Merapi; pengusutan (indikasi) korupsi di sektor sumber daya air; pemenuhan hak asasi manusia atas air; menggalakkan riset di sektor air; serta melakukan pendidikan ideologis untuk membangun kesadaran warga tentang posisi warga sebagai subyek dan kemelekan terhadap kondisi sosial, ekonomi, lingkungan, dan institusional di sektor ini.

Rancang kota merupakan suatu wawasan perancangan yang menyangkut segi tampilan (appearance) lingkungan dan struktur fisik. Dalam tatanan bentuk, Makna dan lingkungan kota dalam kesatuan terpadu antara lingkungan fisik, kehidupan dan manusianya.
Dalam perancangan kota terdapat delapan elemen yang sangat penting untuk diperhatikan dalam merencanakan sebuah kota yang baik diantaranya tata guna lahan, tata massa & bentuk bangunan, sirkulasi & parkir, ruang terbuka, jalur pedestrian, pendukung aktifitas, tanda-tanda (signage), dan preservasi bangunan.

Rute Angkutan Umum di Wilayah Jogja – Jogja merupakan kota wisata dan kota budaya. Banyak sekali wisatawan hilir mudik disini baik lokal maupun macanegara. Siapa yang tidak kenal Jogja? saat datang kesini, semua orang akan merasa gak yakin buat ninggalin tempat ini. Rasanya buat kamu yang belum pernah berkunjung ke kota gudeg, menurut mami sih kurang lengkap. Datang ke Jogja saat pertama kali pasti bingung harus kemana, pakai apa dan mau apa. Dengan kendaraan umum seperti taxi atau menggunakan ojek mungkin bisa aja sih, tapi nanti akan memakan banyak ongkos loh. Nih di Jogja mami kasih info ada dua angkutan umum untuk bisa mencapai beberapa tempat di Jogja yaitu Trans Jogja dan Bis Jalur.

Sekaten merupakan tradisi yang dilakukan oleh kalangan keluarga Kraton Yogyakarta dan masyarakat Yogyakarta. Tradisi ini dilaksanakan oleh masyarakat Jawa untuk memperingati kelahiran Nabi Muhammad. Di kalangan umum, peringatan kelahiran Nabi Muhammad tersebut dikenal dengan nama Maulid Nabi. Tradisi Sekaten ini ditutup dengan tradisi Grebeg Maulud.

Dokumen ini menyajikan potret tentang Ketahanan Nasional di D.I. Yogyakarta baik secara agregat, gatra, variabel, maupun indikator berdasarkan sistem pengukuran ketahanan nasional yang dikembangkan Lemhannas RI. Dokumen ini juga menyampaikan isu-isu strategis wilayah, yaitu indikator-indikator kunci yang rawan atau kurang tangguh yang perlu mendapatkan prioritas dalam pembangunan nasional dan daerah.

The aims of this study were to determine the factors that are considered a buyer in the purchase of tie-dyed cloth in the Yogyakarta City and want to know the tie-dyed cloth competitive strategy faces batik cloth in the domestic and international markets. This research was conducted in tie-dyed cloth industry centers of the city of Yogyakarta. Type of this research is a descriptive study. The data used in this study are primary data and secondary data. Comparative analysis of the attributes of tie-dyed cloth and batik cloth were analyzed by competitive profile matrix. The results recommend that the tie-dyed cloth competitive strategy faces batik cloth in the domestic and international markets is a tie-dyed cloth should be positioned as a product that is unique than batik cloth.

Prambananlocated near Yogakarta,Indon=esia served as the royal temple of the Kingdom of Mataram, with most of the state's religious ceremonies and sacrifices being conducted there. At the height of the kingdom, scholars estimate that hundreds of brahmins with their disciples lived within the outer wall of the temple compound. The urban center and the court of Mataram were located nearby, somewhere in the Prambanan Plain. The temple compound was expanded by successive Mataram kings, such as Daksa and Tulodong, with the addition of hundreds of perwara temples around the chief temple.
A very popular Javanese legend is that of Rara Jonggrang, which is set in Prambanan and its neighboring temples. In the legend, a Javanese princess is turned to stone by her cruel husband. The princess is said to be beautiful image of the Hindu goddess Durga located within the north wing of Shiva's temple at Prambanan.
Therefore the question arises. Was the temple a SHIVA temple, a TRIMURTHY temple( Brahma,Vishnu & Mahesh) of the temple of DURGA the Mahishasuramardini.
The answer is all 3
Some historians contend that Prambanan's construction began under the orders of King Rakai Pikatan (r. 830-860 CE?) at some point between c. 840-850 CE. Rakai Pikatan oversaw the construction and design of the main temple complex, while other structures were built soon thereafter by later kings, including Rakai Kayuwangi (r. 850-898 CE), Balitung (r. 899-911 CE), Daksa (r. 910-919 CE), and Tulodong (r. 919-924 CE). At some point, locals diverted a nearby river to flow past the temple complex as well. Rakai Pikatan and his successors belonged to the Hindu Sanjaya dynasty, which was the rival of the Buddhist Sailendra dynasty for power in the “Medang” or Mataram kingdom in central Java. It is worth noting that the Sailendra dynasty oversaw the construction of the Buddhist temple of Borobudur. As Borobudur is located only 19 km (12 miles) from Prambanan, some scholars interpret Prambanan's genesis as a direct artistic, political, and religious response to that of Borobudur and in turn the competitive Sailendra dynasty. It is even said that Rakai Pikatan's wife, Princess Pramodhawardhani (fl. 820-860 CE), was the daughter of King Samaratungga (r. 812-833 CE) who may have overseen Borobudur's construction. (Despite all this, other Javanese historians see the “Sailendra” and “Sanjaya” dynasties as one and the same family, interpreting the religious patronage of Buddhism or Hinduism as the result of a ruler's personal belief.)
According to ancient Khmer sources, King Jayavarman II (r. 802-835 CE), the founder of the Khmer Empire (802-1431 CE), spent much of his life in Java, and was appointed by Samaratungga as the governor of Indrapura, which later became the capital city of Champa around c. 875 CE. It is said that Jayavarman visited both Borobidur as well as Prambanan, which inspired him to build the city of Angkor Wat on a grand scale. This is quite possible as the Sailendra and Sanjaya dynasties exerted much political and cultural influence through their thalassocracies in what is present-day Java, Sumatra, Malaya, and southern Cambodia in the 8th, 9th, and 10th centuries CE.
Prambanan's abandonment mirrors that of nearby Borobudur. As the center of political power shifted from central to eastern Java under the reign of King Mpu Sindok (fl. 928 CE), Prambanan became less important politically and culturally to the ancient Javanese. The Sanjaya dynasty had successfully usurped power from the Sailendra dynasty, leaving the island of Java under their near complete suzerainty. Volcanic eruptions from Mount Merapi in the 10th century CE and countless earthquakes may have impacted Prambanan's appeal as a place of worship and pilgrimage as well among the Hindu faithful.
Over time, Prambanan deteriorated and became surrounded by a dense jungle. The Dutch explorer C. A. Lons reported his “rediscovery” of Prambanan in 1733 CE to Dutch colonial officials, but the temple was never completely forgotten by the Javanese in their histories, myths, and legends. Restoration work began in 1885 CE, but accelerated in 1918 CE. These efforts were halted when Indonesia was invaded in 1941 CE by the Japanese during World War II. In 1953 CE, the Temple of Shiva was reconsecrated to Hindu believers, and Prambanan was restored once again following the 2006 CE Yogyakarta earthquake. Intermittent archaeological excavation and restoration continue in and around Prambanan today.
1.The temple dedicated to Siva stands the tallest measuring in at forty-seven meters. Within the temple dedicated to Siva there are five chambers, four of which are in each cardinal direction while the last is in the middle, accessed via the eastern chamber
2.Within the eastern chamber lies a statue of Siva in his four-armed form. In the southern chamber there is a statue of Agastya, a revered Vedic sage and avatar of Brahma.
3. In the western chamber is a statue of Siva’s elephant son, Ganesa.
4.Lastly, in the northern chamber is the previously mentioned statue of Durga, depicted as the demon buffalo slayer, also referred to as Lara Jonggrang. This statue gave rise to Javanese folktales surrounding the lore of the statue
CONTENTS
INTRODUCTION Page 5
PART I-INTRODUCTION to the Place and the Concept Page 20
CHAPTER I-The spread of Hindu Culture and Religion to Indonesia page 22
CHAPTER II-India’s cultural and civilisational influence on Southeast Asia
JAYSHREE SENGUPTA PAGE 59
CHAPTER III-Sacred Ruins of Yogyakarta, Java Island, Indonesia
Peter Steyn - Editor, GlobeRovers page 55
CHAPTER IV
The YING & YANG of the SANJAY& SHAILENDRA DYNASTY page 71
CHAPTER V -KINGDOMS OF THAT AREA page 103
CHAPTER VI-Historical Ties India and Indonesia-By Sanjeev Nayyar  page 122
PART II-Mahishasuramardini page 149
CHAPTER VII-The Concept of Mahishasuramardini page 150
PART  II PRAMBAN and ASSOCIATED Structures page
CHAPTER VIII- The Hindu Sextet of PRAMBHANAN Complex page 160
CHAPTER IX-Mahishasuramardini IN THE Shivagrha of Roro Jonggrang-the SlimGirl.
Shiva-Durga temple called Prambanan in Indonesia Page 195
PART III TECHNICALS &  THE ARCHITECTURE OF THIS SHVA TEMPLE page 228
CHAPTER X-Golden age of Mataram Kingdom page 229

1. HOW THE TEMPLE COULD HAVE BEEN BUILT page 235
2. LAY_OUT page 269
3. MOVING LARGE STONES page 275
4. TEMPLE COMPOUND PAGE 285
5. ARCHITECTURE 288
6. SETTING the STONES PAGE 291
7. OFFERING TO TRIMURTHY page 297
8. Comparison with the Maheshmurti of Elephanta Caves page 299
9. Prambanan: Durga as Mahishasuramardini page 300
10. 9th century. Statue of Durga Mahishasuramardini or according to local legend known as Loro Jonggrang, page 306
11. AERIAL PRAMBHANAN –MOUNT MERU page 309
12. THE CONCEPT of MOUNT MERU page 312
13. A  R  C  H  I  T  E  C  T  U  R  E  page 318
14. Angkor Wat: Central temple mountain with quincunx of towers page 320
15. Cosmology Shapes and design of Angkor Wat Temple page 324

Yogyakarta merupakan salah satu kota dengan kearifan lokal yang sangat kental dan dijaga harmonisasinya oleh pemerintah setempat. Berbagai bentuk warisan budaya seperti keraton dan bangunan bangunan etnik lainnya menjadikan keistimewaan Yogyakarta semakin indah untuk dilihat dari sisi perancangan kotanya.

Sejak dibuka pada tahun 2015, Sindu Kusuma Edupark sempat mengalami penurunan jumlah pengunjung tahun 2016 dan 2017. Berdasarkan data statistic jumlah pengunjung Sindu Kusuma Edupark sempat mengalami penurunan, yaitu dari tahun 2016 yang memiliki persentase 80% mengalami penurunan di tahun 2017 menjadi 75%, yang disebabkan karena kurangnya inovasi yang dilakukan pihak pengelola dalam pengembangan objek wisata Sindu Kusuma Edupark. Hal ini menunjukkan memang pada saat ini persaingan antarobjekwisata di Yogyakarta semakin ketat. Namun, pada tahun 2018 ini Sindu Kusuma Edupark sudah berusaha menguatkan daya saing antarobjekwisata yang sejenisnya menjadi lebih baik dan hasilnya meningkat pada tahun 2018, yaitu persentase peningkatan jumlah pengunjung menjadi 85%. Setelah terjadi penurunan jumlah pengunjung, pihak peneglola terus berusaha melakukan berbagai inovasi serta meningkatkan pelayanan yang dapat menarik minat pengunjung dan  kemudian meningkatkan jumlah pengunjung. Inovasi ini dilakukan dengan menambah wahana baru, yaitu pada tahun 2017 hingga 2018 sudah ada wahana Sleman Light Festival. Selanjutnya, pada tahun 2019 Sindu Kusuma Edupark juga akan menambah wahana permainan baru, yaitu Planetarium, Museum Otomotif, dan Mini Zoo untuk wahana edukasi, serta Kora-Kora dan Waterpark untuk wahana hiburan. Hal ini dimaksudkan agar dapat mempertahankan atau bahkan meningkatkan jumlah wisatawan yang berkunjung ke objek wisata Sindu Kusuma Edupark.

Halo teman-teman yang baik, buku "Liputan-Liputan Gembira Jurnalis Persma" merupakan dokumentasi dari kumpulan berita online yang pernah saya buat selama berkecimpung menjadi jurnalis pers mahasiswa. Sebenarnya sudah lama saya kumpulkan, tapi baru bisa saya unggah sekarang.