for Tourists and Expats

FREENo. 8

Feb2013

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Also inside :

•What’supinFebruary2013

•Practicalinformation+

MapofYogyakarta

One day trip to the beachesCross Java WalkUnderstanding the word “Rasa”Javanese wisdomThe Becak in JogjaInterview with Nixon - Paragliding instructor

General InformationMonthly magazine

EditorialEditor in Chief : Sukamdani .S.Contributors : Patrick Vanhoebrouck Bert Piotr Śmieszek Bernard Marchal Deti Lucara Vasiliki Ralli Circulation : 5 000

Produced byPT CeriseJl SuryodiningratanGriya Surio Asri 2 No. A2 - YogyakartaTel. +62 274 372 971 - info@yogyabisnis.com

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Summary•Onedaytriptothebeaches.5•CrossJavaWalk-part1.8•Rarespeciesofstreetfood:Putu.10•Understandingtheword“Rasa”.13•Javanesewisdom.16•JavaneseHealthSecrets.18•TheBecakinJogja,goodplanfortourists?.20•InterviewwithNixon-Paraglidinginstructor.22•What’supinFebruary2013inYogyakarta.24•Practicalinformation.24•MapofYogyakarta.27

EditoDear readers, Yogyakarta may be known for its beautiful temples and cultural delights which attract visitors from around the world but it has other attractions that aren’t yet known by the crowds

of tourists. It is rarely thought of as a sunbathing holiday destination, but what if some of Yogyakarta’s most precious treasures were still unexplored? What if there were hidden beaches with white sands and sparkling seas that only the locals knew about? Places where you could

spend perfect days lying on the sand in your own private paradise, unknown to the world around you. Only an hour and a half from Yogyakarta you can live that dream. Read on to discover how...

The Editor

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Taking a day trip to explore the beaches of Gunung Kidul, Jogjakarta, is definitely an experience not to miss. Gunung kidul is the karst mountain range located in east Jogjakarta and is rich in exotic beaches and caves. There are dozens of beaches along the South Sea coastline, such as Ngobaran Beach, Ngrenehan, Nguyahan, Coastal Baron, Kukup, Sepanjang, Drini, Krakal, Ngandong, Sundak, Indrayanti, amongst others. Meanwhile, in the eastern region Siung beach, Wediombo and Sadeng can be found.

There are too many gorgeous beaches to see in a day. You’d have to spend at least 2 or 3 days to be able to visit them all, but if you do not have much time here’s our recommendation:

From Jogjakarta, it takes between 1.5 and 2.5 hours to reach the beaches either by car or motorbike, which you can rent from the city. To get there using public transport is much trickier as there are few routes which take you directly to this coast.

In order to make the most of your day it is best to leave Jogja at around 8 am, arriving at the first beach, Pantai Baron, about 1.5 hours later. From Baron we proceed to the Kukup Beach to enjoy a fresh seafood lunch, before moving on to Siung for a breathtaking view of the sunset.

Baron BeachBaron beach and the row of beaches that stretch up the coast (Kukup, Sepanjang, Drini, Krakal, and Sundak) are some the most popular beaches in Gunung Kidul. Many tourists visit these beaches as they are easy to access by road and can be reached by public transport (although there is no direct bus from Jogjakarta, so you have to take several buses to get there).

Baron is a unique beach as it is the meeting place of a crystal clear freshwater river and the sea. The river flows underground from the east coast and attracts visitors as the fresh water lagoon is the perfect place for a swim or a splash and is calmer than the surf of the sea. The beach is home to a vast number of fishing boats and a freshly stocked fish market spoils fish lovers that visit the beach.

Destination of the Month One day trip to the beaches in Gunung Kidul

An assortment of fresh fish can be purchased at the market, and seafood hunters can enjoy some of the best fish in Indonesia while sipping coconut juice in one of the traditional restaurants dotted along the coast.

There are a number of tracks up the hills which border the bay and a walk up here will reward you with a breathtaking view of the landscape below. Some visitors are even tempted to bring or build a tent and make camp for the night.

Kukup BeachThe next stop is Kukup beach which is about 2 km away from Baron. Once you have paid the entrance fee for the Baron area it does not cost anymore to get on to the other beaches.

At Kukup the coastal landscape take on a new character. The reef that runs along the coast prohibits sunbathing or sand castle building here. Instead, visitors enjoy collecting shells and various ornamental fish that hide amongst the coral. Here the stalls offer an interesting array of ornamental fish and other marine animals sold as souvenirs, these often include sea eels, starfish, miniature octopi and tiny sharks. A colorful selection of hand crafted shell ornaments are also on offer.

Under the coral cliffs hide a selection of exotic caves which can play backdrop for unique photo shoots but the most popular photograph backdrop lies to the east. Here there is a small coral island topped with a gazebo and connected to the mainland by a bridge which regularly hosts pre-wedding photo shoots.

Siung BeachSiung is one of the more remote beaches in Gunung Kidul and is located about 70 km from Jogakarta just south of the Tepus district. This stunning beach with a breathtaking landscape of turquoise waters and charming green cliffs is worth coming the extra distance. But visitors don’t come here just for the views, while you’re there why not try out one of the 250 climbing routes that the Siung cliffs offer.

The cliffs are responsible for the beaches name too, Siung was given its name because the top of its rock formations which remind the local people of the tooth of Siung Vanara, the legendary monkey in Javanese folktales. This dramatic landscape with its jagged rocks and often raging seas is a vast change from the serenity of the other beaches along the coast.

There are several ways to get to Siung, the best route from Yogyakarta is to follow Wonosari Street until you reach Tepus as the road has recently been resurfaced. For the more adventurous the route via Imogiri and Gunung kidul offers spectacular views but a more challenging ride due to the potholed road.

DL

20 September 4:30 pm. It’s a warm Sunday afternoon at Marina Bay, Semarang. I try to dip my hand discretely in the Java Sea without attracting too much attention, an action, made much more difficult by having to balance on irregular shaped rocks wearing a 20kg rucksack. This marks the official start of a walk from the North coast of Java to the South. Twelve days later I will end up at the southern part of the island, at Parangtritis. The ocean I will be reaching into then is the Indian Ocean, safe in the knowledge that there will be no slippy rocks to contend with, just sand.

My one way ticket takes me in more or less a straight line to my destination. I plan to climb four volcanoes, visit historical temples, follow old railroad tracks, dry river beds and small hill roads. I won’t pretend to be the new Raffles however. My main ambition is just to walk, jalan kaki. I would like to show that on the most populated island in the world, even now you can still get away from the crowds and there are still adventures to be had.

Although I do prefer to take quiet paths, secondary roads can be very interesting as well. Not only do they allow me to get of the city quickly, they also offer a wide spectrum of impressions; shops, small home industries, miniature buffet style restaurants and heaps of smelly trash. It’s on these streets

that you can get a real sense of daily life Javanese civilization.

Culture is alive & kicking and happening everywhere, not just fossilized in Prambanan or Borobudur. Whilst hiking along these roads I also meet many kind, supportive people. They don’t hesitate in giving me water, liters of tea and even complete (instant) meals. At the end of my first day I am even invited to sleep over at someones place. In Pak Iman’s house, at the edge of Semerang I am treated like an honored guest.The television is showing Man-U vs. Liverpool. I hear the crowd singing “You’ll Never Walk Alone” and at that moment it rings very true.

part 1

part 1

Most people I meet are very curious to know what that Mister, Oom or Bule is up to. I quickly lose count of the “ Mau ke Mana ? ” and my answer varies depending on my mood and kilometers walked. Sometimes I name the destination of that day like Mt. Ungaran, on other occasions I inform them about the final destination being Parangtritis or sometimes just tell them the name of the next

upcoming village. The response, regardless the variation in distance is always the same: a frowning face and a “ Masih Jauh Mas! ”. I arrived on the

very top of Mt. Ungaran. I am completely on my own, a concept that worries most of the people I speak to. For me, I relish the silence. It’s the best soundtrack for the 360 degree view I get to see.

The cool thing about volcanoes is that you gain altitude quick and the surrounding are usually fairly flat. This makes you be able to see very far. I watch the road as it comes up and observe the challenges (the mountains Telomoyo, Merbabu and Merapi) that lie ahead. From up here everything looks so structured and well placed. It brings back all the evenings studying my 13 meter map laid out on the floor at home connecting my bathroom at the back to the front door. At that time Ungaran was located in the kitchen, not to far from Mt. Dishes and from my sofa in the living room I had a pretty good view of Merapi.

On the way down, the inevitable clouds make orientation less obvious. I try to focus on landmarks like the Gedong Songo temples or even better the huge lake Rawa Pening. When I come closer I see that the biggest part of the lake now is overgrown with water hyacinths. At the edges there are enormous rice fields with unclear swampy paths in between the paddies. I can see the hills that will lead me further South just ahead of me and I ignore the advice of two local rice farmers to go all the way

around the marshland, the common cry of “it’s not possible” (or Tidak Bisa) to take these small trails. They would rather send me to the main road, which is always safer and easier. But, no pain no gain! It’s hard to get the message across that I don’t mind to suffer a bit and that I walk for my pleasure. It helps to describe my walk as kind of religious or spiritual “misi”. That always makes sense.

Anyway, this time I get completely trapped in the fields and go knee-down in the mud. Which I guess kind of serves me right. It takes me a while to get out of the labyrinth, but I make it. Bisa! Misi accomplished.

Climbing Telomoyo from the main road is a bit of a disappointment and not just because my pants are still sodden wet. It’s more that the asphalted road reminds me more of a lame fair ride than an actual climb. No complains about the views but given this unspectacular I refuse to take the same way down. I start to improvise and maybe it’s not the smartest move but sliding down the steep grassy slope at the other side of the peak is definitely good fun. Getting back on the main track however is not so easy and the sun sets quickly. The last part to Merbabu’s base camp is cold and pitch dark. Only the lights of the small village of Thekelan to guide me.

I reach the base camp late in the evening. I’m tired and a bit worried about the next day, the longest climb of the journey. It’s important I make it in time to the other side of the mountain where my mates will have sacrificed their weekend waiting to trek over Merapi with me. The ascent will be from Selo, which is fairly simple and straight forward. To go down I want to try a rather unknown track that should bring us to Deles Indah at the southerns slope. My friends think I know the route but I am not even sure there will be a path... (to be continued)...

Bert

Cross Jawa Walk Exhibition Opening 2nd MarchViaVia Jogja, Jl. Prawirotaman 30viaviajogja.com and bertorama.com

In the distance you hear a faint sound which gradually increase in volume as it approaches, it is a strange sound similar to that of a whistle, a quiet “uuuuuuuuuuuuuuuuuuuu”. The sound reminds us of the noise that the small train engine used to make when we played with our train tracks as children.

But it’s not a toy that we can hear... it is a Java street vendor whistling his distinctive call which every Javanese person knows…it identifies his produce. It attracts his customers to his cart of handmade delicacies. The sound announces that somewhere in the neighborhood someone is selling sweet ‘Putu’.

Traditional Indonesian Putu, which can be found in almost all Javanese streets, are not only delicious but also dangerous! Be warned, there is a serious risk of getting addicted!

It is not complicated to make Putu. The delicacy has only three basic ingredients and the cooking process is pretty straight forward. Putu is always made in front of the customer and it is this freshness that makes them so special. Firstly the dough, made from the rice flour, is prepared and placed in small bamboo baking forms, then the ‘cook’ or ‘baker’ places a small amount of the palm sugar (known in Indonesia as ‘gula merah’) inside the dough, now the Putu is ready to be cooked. The sweets are simply steamed for about 5 minutes before being placed on a plate and sprinkled with dry shredded coconut.

Simply delicious! And incredibly cheap: 10 small sized Putu cost around 5 thousand rupiah, that’s only 50 cents!

However, be warned, before you eat your tasty Putu make sure that you check it’s cooled down. The sugar inside is very hot and will burn your tongue if your too impatient. Burnt tongues is a ailment that many a Putu lovers know too well!

Selamat Makan!Piotr Smieszek

“Rare species” of Javanese Street food

It is commonly accepted that language and culture, are inseparable; the two are intricately interwoven so that one cannot separate them without losing the significance of the other. Respectively, the study of etymology and loanwords in Bahasa Indonesia reflect the cultural, historical and social context of the country itself. In this text we are going to ‘’follow’’ the origins of the word “rasa” which is widely used in Bahasa Indonesia. Depending on the context of the sentence, the verb “merasa” (deriving from the root word “rasa”) can be translated as “feel”, “sense” or “taste”.

Actually the word “rasa” itself is a loanword from Sanskrit language and, although Hinduism and Buddhism are no longer the major religions of Indonesia, Sanskrit (which was the language vehicle for those religions) is still held in high esteem. According to the Hindu aesthetics “rasa” is defined as: essence, flavor, sentiment or emotion and is regarded as one of the fundamental qualities of Indian music, dance, and poetry. For this reason the word embodies two different meanings in Bahasa Indonesia.

Often Indonesians use the word “rasa” when expressing their ideas about rational subjects so in this way the equivalent English translation could be ‘’sense’’. How does the western world define the word “sense” (which derives from the Latin word “sensus”)? They generally believe that a living being gathers data about the world through his five senses: seeing, smelling, hearing, touching and tasting .And although there are references to a sixth one, the intuition, this is not regarded in the same way in Western theories as it has nothing to do with materiality (which is measurable) and the rational-linear way of thinking.

The meaning of “rasa” for Indonesians is more complicated than the corresponding word “sense”. The word “rasa” includes dynamics and so doesn’t explain the reality only as it is, but the dynamics of an always changing reality.

In particular, Indian drama and literature use the term

‘bhava’ or (the state of mind) and ‘rasa’ (in Sanskrit: ‘juice’, ‘essence’, ‘emotion’ or ‘flavor’), referring generally to emotional flavors: essences crafted into the work by the writer and relished by a ‘sensitive spectator’ (one with positive taste and mind). Rasas are created by Bhavas. This is described by Bharata Murni in the Natyasastra, an ancient work on the theory of drama. Natyasastra (literally, ‘the science of drama’ or ‘the art of theater’) was written about 100 A.D., while Aristotle wrote ‘Poetics’ about 335 B.C. Natyasastra is probably one of the earliest non Western works on drama.

This correlation between the early writings of both East and West dramas is interesting because they can be considered to be the starting points of today’s dominant. The fact that Western people often use the expression ‘I think’, when for the same reason people from India or Indonesia use the word ‘rasa’, derives from these different ancient philosophies. Actually, in the West the Aristotelian approach that influenced European thought was dominant during Renaissance, it was later that the Newtonian and Cartesian approaches strengthened this vertical thinking and formed Positivism. Even art, inside the Western newborn academies, was seen as science following the causal law. But eventually these ideas were superseded and in turn so was their contribution to creative processes.

Understanding the word “Rasa”

Returning to the ancient Indian drama by Bharata Murni, it is worth mentioning that in his theory he enunciated the Eight Rasas. Each “rasa”, according to Nātyasāstra, corresponded to an emotion, a presiding deity and a specific color:

- Srngaram: Love, attractiveness. Presiding deity: Vishnu. Color: light green

- Hasyam: Laughter, mirth, comedy. Presiding deity: Pramata. Color: white

- Raudram: Fury. Presiding deity: Rudra. Color: red

- Karunyam: Compassion, mercy. Presiding deity: Yama. Color: grey

- Bibhatsam: Disgust, aversion. Presiding deity: Shiva. Color: blue

- Bhayanakam: Horror, terror. Presiding deity: Kala. Color: black

- Viram: Heroic mood. Presiding deity: Indra. Color: yellowish

- Adbhutam: Wonder, amazement. Presiding deity:

Brahma. Color: yellow

It is clear that this approach is holistic. There are correlations between emotions, colors and religion beliefs. The enjoyment of these Eight Rasas and associated Bhavas is likened to savoring a meal: rasa is the enjoyment of flavors that arise from the proper preparation of ingredients and the quality of those ingredients.

To ‘rasa’ means one enables himself to be sensitive when relating one thing to another. He must observe closely the phenomena of the ordinary reality, and in this way reveal other realities from that of the every day. He must believe and enhance his intuition in order to apply empathy (to understand and share feelings with the other beings).

In other words to have in mind that: “The world and I have a common origin and all creatures and I together are one. Being one, our oneness can be expressed or unexpressed. The one, with one (which is unexpressed), make three.” (Chuang Tzu).

VR

Javanese Wisdom : Ngobolan

ANUT GRUBYUG ORA NGERTI REMBUGUnconsciouslyfollowing without understanding the essence

The South Coast of the Yogyakarta Province’s eastern district Gunung kidul is formed by a long stretch of craggy and rough limestone cliffs peppered with some bright sandy beaches and bays. The wild currents of the Java Sea beat relentlessly on the rocky base of these cliffs, in which crashing waves, colored stone, palm trees and white sand form an unsettling décor of a rare natural beauty. By the sea, many make a living from fishing with typical ‘perahu’ outrigger boats and yet others harvest swallow bird nests in hidden caves by the cliffs.

A quite forbidding coastline, which is to this day still relatively untouched by mass touristic infrastructure, this landscape was for quite a long time sparsely inhabited. It was in the past often sought by fleeing armies and solitary hermits. Many legends and myths are still believed to hold truth here amongst the local communities living near the coast. Nyai Roro Kidul, Queen of the South Seas, is considered as the ruler of all the spirits of Java’s land according to some. These include both the spirits of the ancestors, generally perceived to be a force for good, and those who inhabited Java before the coming of humans. Ratu Kidul is primarily worshiped by ordinary fishermen and collectors of bird nests, who have to face the dangers of the ocean in order to earn a living. Fishermen perform offering ceremonies to the Queen consisting usually of fragrant flowers, incense, and various types of cloth that are carried in procession to the shores of the ocean and abandoned to the waves. The relationship is one of protection and determining specific beach rights. For example, many fishermen do not take their boat out to sea on a weton day (Javanese calendar birthday), both of the fisherman himself as well as of the boat! To do so might cause regrettable accidents.

Amongst these Gunung kidul beaches, one in particular deserves our attention to illustrate the importance of the southern coast through Javanese history and spirituality. The place is called Pantai Ngobaran and is located about midway between the more famous Parangtritis and Baron Beaches.Ngobaran’s natural panorama and sites are indeed a delight for the eye, especially when one takes in the vibe around sunset time. But more important to many Javanese is the fact that this particular spot is a historical highlight of kejawen style mysticism. It is affirmed to be a sanctuary of Brawijaya V, the last ruler of the mighty Hindu-Buddhist Majapahit Empire of old. Around the year 1500 he would have fled here with his trusted inner court servants and his son Bondan Kejawan, on the run from a Muslim army led by his renegade son Raden Patah, ruler of Demak Kingdom on the North coast. Here he would have expressed his last wishes and hopes for the sake of future Javanese rulers yet to come, mainly revolving around the idea that the immense cultural and spiritual heritage of the old Javanese kingdoms (Mataram Kuno, Singhosari and Majapahit respectively) was not to be lost and had to be preserved at all cost from predicted successive foreign dominations and related ideas. Many Javanese holding dear to this very sacred heritage consider this royal edict as the foundation of what was later to become the syncretic Kejawan religion and world view. It is further told that after having proclaimed this, Brawijaya V would have performed Moksha, or self-initiated death process, eventually vanishing in a fireball (kobaran, from where the place takes its name).

This episode in Javanese history indicates a grand change, as rulers there after converted to Islam

as the official religion of the state, albeit a very particular Javanese form of Islam. Hindu-Buddhist iconography and outward practices soon disappeared and replaced by dogmatic Muslim manifestations and cult. Yet the Javanese heritage expressed by Brawijaya V survived concealed in the hearts and minds of consecutive generations of Javanese lineages of teachers and royalty alike. Tensions have often arisen and faded between both religious views over the past 500 years. Yet Ngobaran, amongst others remained a ritually venerated spot, a symbol of the old religion and philosophy, including for Balinese Hindus who perform their annual Melasti ritual at the local Pura (temple) built there. Present-day kejawan followers believe that the invisible ancestral forces represented by the triad Airlangga (11th century King), Bondan Kejawan (usurped Crown-prince of Mojopahit) and Dewi Kilisuci (11th century ascetic princess) use this place as a gateway between the ocean and the land and beings of Java, functioning as the Javanese version of the famous Hindu Trimurti of Brahma, Siva and Vishnu. You will therefore see a Wayang statuary court dedicated to these and autochthonous Javanese characters representing the values of Hindu-Buddhist Dharma and especially the principles of the sacred teaching called Hasta Brata.

A philosophical interpretation of Ngobaran states that the fact that Brawijaya V performed a self-initiated fire cremation (moksha) here indicates he was extremely burdened by the destructive invasion of Islam upon his Mojopahit capital. A famous story recounts how the two divine helpers of Brawijaya, Sabdopalon and Noyogenggong, talked him out of accepting to convert to Islam under the pressure of his renegade son Patah and his council

of prophets, the nine Wali (Saints). Brawijaya had done many mistakes and misjudgments during his rule that helped cause the eventual downfall of Majapahit Empire. His main pitfall was the loss of Jatidiri (Wisdom of the Self), to which the 2 helpers remedied by advising “Kabar kabur karena Kibir” (a confusing situation caused by a misplaced ambition or ignorance) should be purified by a “kobar” or fire process in order to return the wisdom of self-knowledge. For Javanese, the knowledge of Jatidiriis indeed something deeply valued, and its absence or loss of it is a cause for fatal mistakes and incidents, especially for a leader. This is likened to a state of possession, whereby the agent does not see the essence of things and cannot therefore take clear decisions because of a disturbing effect to one’s own consciousness. It leads such a vulnerable person to merely follow others without ever questioning or distinguishing the deeper meaning and values of the new situation. The Javanese quote for such a vulnerable state of delusion is “Anut Grubyug, ora ngerti Rembug”. To remedy this, one has to practice contemplation and reflection mind-training through meditation techniques, hopefully arriving at a state of ‘clear purifying light which burns all negativities away’ and reclaim a state of self-awareness of jatidiri. The clear message being “don’t ever follow other’s ideas without truly judging the essence of it first”. Pantai Ngobaran is regarded as an ideal place for such purifying meditation ritual as it is assumed that the venerable spirit ancestors described above would benevolently help the practitioner in that noble inner quest.

By MokoPramusanto & Patrick Vanhoebrouck

Massage is a method of treatment long-established in Indonesian society in general and amongst Javanese communities in particular, trusted for its ability to improve health towards optimal levels.

Since ancient times, several societies in the world have come to adopt some form of massage therapy for its empirical results in alleviating pain and discomfort in various parts of the body. Before the advent of modern medical science people already enjoyed the relief offered by massaging or squeezing those body tissues experiencing pain or stiffness. Massage essentially consists of methods of wringing, rubbing and pressuring sore spots, applied with specific movements and rhythm to produce a relieving effect. In Indonesia, massage techniques have flourished and developed well over centuries as a result of proven effectiveness yet arguably also because of factors of low cost and ease of learning or transmission. Indeed, it can be performed anywhere anytime and the benefits for fitness (body care) besides serious therapeutic treatment are felt almost immediately.

Interestingly, in Java massage techniques have often been characterized by usage of the power of instinct or inner sense (called ‘naluriroso’ here). According to practitioners, therapy then focuses on applying energy stimulation through pressure techniques whereby energy frequency will lead to the dissolving of stagnations that ultimately are believed to cause health problems. A state of balance or equilibrium related to both circulation of blood and energy is the sought-after outcome. Javanese massage integrates various aspects of anatomical science and traditional teachings on the aesthetic balance between motion, breath techniques and subtle feeling (tata gerak, tata napas dan tata batin). As in classic dance, Javanese knowledge of Health refers to an attitude called “Laksita-Tama”, namely: “Wirasa, wirama, lanwiraga” (with respect to the guidance of subtle senses and accompanied by precise rhythmic motions). An interpretation of the philosophy behind such massaging states the required condition of “Nyawiji, Greget Sengguh

Ora Mingkuh”, meaning the masseuse has to perform massage while heart and mind are set in complete concentration (Hening) whereby the qualities of creativity, feeling and intention (cipta, rasa, kersa) are balanced together which will then cause the desired power (energy) to manifest and operate effectively. Other laws found in Javanese massage therapy especially in diagnosis and etiology relate to the Law of opposites (Yin Yang) and the Law of Five Elements (limaunsur).

Examples of Javanese massage techniques:

Gunyer (Pressing Thumb): uses the thumb to apply pressure on points along muscles and tendons around the hand/arm/shoulder area.

Ciwelan (Pinching): wringing movement to relieve stiffness in shoulder, neck and upper back area

Before massaging wash your hands to keep it hygienic, rub your hands together and use oil to provide asmooth, relaxed and warm massage. By respecting an even and gradual rhythm and concentrating on the patient’s well-being, pleasant results and a feeling of well-being are likely to ensue. Hoping that this article on massage may be inspiring and helpful, next month we’ll introduce further beneficial Javanese Healing methods.

Salam kesehatan. Rahayu....!

By Moko Pramusanto and Patrick Vanhoebrouck

Javanese Health Secrets : Javanese Massage

The becak in Jogja :Tourists staying a few days in Yogyakarta will hardly escape the hassles of becak (Yogyanese rickshaw) pushers. From the moment when they walk out of their hotel it starts: “Becak Misterr? Becak?”. They won’t walk 100 meters without being solicited several times. During the 26 years I have lived in Yogyakarta, I observe tourists each year, newly arrived in the neighborhood of Prawirotaman, the backpacker’s guide or Lonely Planet in hand, getting ready to discover the city. Some feel a bit harassed and do not know what attitude to take with the becak offers. Other tourists feel it is somehow ethically immoral to be carried under the hot sun by someone pedaling for you, and thus prefer to walk! Yet, one could retort sensibly: what would the becakdriver live on if he is deprived of his income-generating skill? We must take the issue from another angle: Is it yes or no, a good idea in the interest of one’s visit in Yogya to use the services of a becak? My personal answer is unabashedly: YES. And I would like below to give a few arguments why.

Let’s talk about becak first and then come back to tourists. The becak is a rickshaw that was for a long time, much like the bicycle, the main means of transport in the cities of Java, in any case those cities located in plains such as Yogya, at a time not so long ago when the motorbike had not yet taken its dominant role like today. It helps that local people don’t fancy walking great distances here, fathomably considering the sometimes stifling heat. So the Javanese use the becak. They’re found at all street corners, pushers waiting patiently for the client, ready for a few thousand rupees to rent out their calves and race around carrying everything from humans, animals or goods, or all three combined. In short, the becak is a veritable institution in Indonesia. Yet in a crowded island like Java, this institution as a means of transport seems from another era nowadays as so many young(and not so young) people own a small motorcycle and the cities are crisscrossed feverishly by tens of thousands of these noisy engines. I still feel though it is in the tourist’s interest to use the services of a

becak. Reminder first: it is a blunder to contract their services for a single trip only, for example from one’s hotel to the Palace of the Sultan, then take another to get to the second point of the program and soon. It would require repetitive and endless negotiations, in short wasted time and potential frustration. The best formula rather is to strike a deal with a becak driver near one’s hotel early in the morning of one’s visit to the city, and to entrust your care to him to scoot you to all points of interest in the course of a day.

Becak drivers, usually positioned near a hotel (becakdrivers do not settle where they wish, as they have a strict organization between them and each one of them respects a perimeter of recruitment) have a great knowledge of their city. They often speak several languages. They know the landmarks of their city and know to suggest a realistic route, taking into account opening hours and specific events that tourists may not know about. Then no need for the traveler to plunge his/her nose constantly in the guidebook: just work on obtaining a bit of mutual trust with your becak driver. Yet make sure you express your main interests and have the driver agree that the stores where becak earn a sales commission do not become the priority of your visit. This agreement will be easily accepted if your payment is considered adequate. For if a friendly relationship is established from the outset, it is a day of relaxation that can begin.

I wish now to introduce a particular becak driver. His name is Sugiyono, yet people commonly call him Pak Sugi. I have known him for 26 years, crisscrossing the city with tourists who have had the good sense to rely on him for the tour. To be fair though, there are dozens of becak drivers like him, each very able to equally fulfill the tourist’ expectations. One anecdote says it all: Last spring, friends in Belgium had asked me to help organize their children’s upcoming trip to Java, a young couple aged 20 to 25 years. In July, I met these love birds on the final evening of their exploration of the city.

A good plan for tourists?

“So? What was your highlight in Yogya? The answer came without hesitation: Pak Sugi! “ He indeed had driven them around during their entire visit, a smiling and highly educated becak driver who happily guided them in every interesting corner of a city which he knows like his pocket. Not just a becak driver actually, but also a guide, a counselor and quickly apparent with a measure of empathy, a friend. In addition, Pak Sugi speaks perfect French...

Now, a question that often comes up amongst tourists: what compensation should be given to a becak driver? First, as I said earlier, a tourist better contracts the becak services for a whole day. I think an acceptable compensation should be between 150,000 and 200,000 Rupiah for a full day. Tourists will be taken around, max. two per bench, starting at around 8am and later will be returned to their hotel around 17pm or 18pm, depending on one’s agreement. Don’t lose sight of the fact that becak do not necessarily obtain customers every day, and they often spend many hours waiting in vain nearby hotels. Socially speaking, they are near the bottom of the social ladder. During an interview for a

documentary film in which I had the good fortune to make a portrait of him, Pak Sugi told me: “When you do not have a job, becoming a becak driver is an ultimate resource. Yet the competition is high. Mind you, there are roughly 20,000 becak drivers in Yogyakarta!” It often makes me ponder. For a few of them such as Pak Sugi with their levels of education and intelligence, if given more chances and luck in life, they would easily have had a much more enviable function in Javanese society. Would they not?

One last thing: exploring the city by becak for a day is not dangerous activity, contrary to outward appearances. At first, it may seem a bit crazy in this fast-pace traffic whirl wind…it’s going to be hell! But soon the tourist will find that the becak driver knows how to handle it. Of course, the traveler might occasionally have a few breathes of blue exhaust smoke while in traffic, but isn’t that a paltry price to pay for a day that may turn out, with a little tact, to be a unique Yogya-style delight?

Bernard Marchal

Interview with Nixon - Paragliding Instructor

JM: Only a few people know that the south beach of Yogyakarta (Parangtritis) is a fantastic spot for paragliding. What makes Parangtritis such a unique and amazing place for paragliding? With a mix between coast and cliffs, this spot is really unique. The beach is very long and the view from up in the air is simply fantastic. Also, Parangtritis beach provides a long landing area which is great for beginners. And of course after the flight you can sip on a fresh coconut and watch the sunset from the beach, always a nice option.

JM: What is the best season to fly at Parangtritis?Actually there is only one time of year that you can fly from Parangtritis, and that is from January until March. You see, in paragliding having the right type of wind is essential. Because the cliffs of Parangtritis are facing the west, we need a wind from the west to get the head winds needed to fly there. Except during these few months, the wind comes from the sea and that just doesn’t work for paragliding.

JM: Are there other famous spots near Yogyakarta?There are two other spots actually… near Solo. One is in Wonogiri, the second is near the tea plantation around Cetho temple. For me, my favorite spot in Indonesia is Wonogiri. There, you can make a very long flight. We call it a cross country flight which can be more than 100 kilometers long and last more than 5 hours. But, that’s just what I like, every person has

their own favorite for their own unique reasons.

JM: So, if someone is interested in getting started in paragliding, what is the price?The best way to get started is with a tandem flight. The price forthis IDR.300 000. It can be cheaper, but only for large groups. And, if you compare this price to those normally offered, you’ll find it’s one of the cheapest certified options out there.

Owner of Fly Indonesia ParaglidingIndonesianAddress :Jala Raya Puncak – Bukit Paralayang – Bogor +62 857 1795 1289 / +62 818 491 472flyindonesia@yahoo.com - www.indonesia-paragliding.com

Nixon Ray

JM: Starting from the top of the cliffs nearby Parangtritis, on average, how long is it possible to fly?It can be more than 2 hours if you fly by yourself. For a tandem flight, if the conditions are good enough, it can be 15 minutes.

JM: Is it hard to get a good gear for paragliding in Indonesia? Where do you personally buy your gear?Actually, it is quite easy to find, provided you know where to look. There are several official dealers where you can buy top quality gear. All is imported from Germany or France. I personally like the brand “Ozone”. It is one of the best brands: good performance, great safety record, and wonderful design.

JM: How many flights have you made in your life?Wow, I personally have completed more than 3,000 flights in my life. I started in 1992, so I’ve had some years to rack up my flight numbers.

JM: After that, where do you plan to fly next?

I will go back to Bogor, because we can fly the whole year there. Then, I will probably go to Bali near Nusa Dua. There, we can fly from July until October. But, right now Jogja is the place to be for paragliding.

JM: Do you also give lessons for paragliding, for those who want to take it to the next level?Yes, we do. We have a 2 day program if you want to learn to fly alone. Then, we have an 8 days lesson plan where at the end you get an official international beginner license. On top of that, we also give lessons needed to get your advanced license. We are certified instructors for all levels of paragliding licenses. In my company, there are 4 pilots. Of which I am the only instructor.

JM: I hear that there are not that many paragliding instructors in Indonesia?In Indonesia, there are only 12. So I guess that’s not too many.

JM

9th February until 10th MarchTurning Targets #3 - Realities: Cemeti ArchivedCemeti Art House / Rumah Seni CemetiJl. D.I. Panjaitan 41, Yogyakarta 55143Cemeti Art House archives exhibition will present a series of selected documents in a variety of formats: articles, photos, videos, audio recordings and clippings. This archive exhibition will also explore and re-examine several works, concepts, cultural strategies, and thoughts that emerged at Cemeti in the past.

Thursday 14th FebruaryValentine’s Day

Don’t forget to bring your lovely one for a nice dinner. In Asia and in Jogja

also, lovers have their day !

Every Sunday, Tuesday and SaturdayRamayana Ballet Performance 7.30pm - 9.30pmTaman Wisata Candi PrambananJl. Raya Yogya-Solo km 16 PrambananCultural performance managed to combine the diversity of Javanese art in forms of dance, drama and music.

Every nightWayang Kulit8pm - 10pmSonobudoyo MuseumJl. Trikora 6 YogyakartaLeather puppet show. Performances of shadow puppet theatre are accompanied by a traditional gamelan orchestra.

Every Monday and TuesdayKarawitan Show10am - 12amSultan PalaceJl. Rotowijayan 1 YogyakartaTraditional show combining gamelan music and singing.

Practical informationPolice: 110Ambulance: 118Fire brigad: 113Emergency: 112Immigration office: 0274 - 487 165International Hospital: 0274 - 446 3535Kota Yogyakarta Hospital: 0274 - 371 195Red cross: 0274 - 379 212Tourism information: 0274 - 513 543Tugu train station: 0274 - 589 685Airport: 0274 - 484 261Jas taxi: 0274 - 373 737Asa taxi: 0274 - 545 545Sadewa taxi: 0274 - 376 107Indrakelana taxi: 0274 - 564 572Money changer: 0274 - 561 155Yogyakarta city government: 0274 - 562 811

What’s up in February 2013