Alam Bahasa Indonesia

PAYAU……. Let’s meet this special animal of Kalimantan.

The word ‘payau‘ would not sound too strange for us (Indonesian people). However, this is not ‘payau‘ as we have normally understood as the meeting of river and the see. Neither is it coastal vegetative habitate. payau is what people from Kalimantan call for ‘deer’. Maybe it is because a deer produce the sound sounding like piu.. piu.. piu, the animal is then called payau. Being listened to at glance, or not very carefully, the sound sounds like human’s sound. This animal lives in the forest of Kalimantan with its height reaching about 1 meter, weighing up to about 60 kilograms, and wearing brown fur. One kilogram of its meat in 1993 cost about Rp 4,000. Now, it can cost up to Rp 15,000. Not bad, isn’t it, if there are some 10 or 15 payaus caught in one hunting session. Let’s think that there are 10 payaus gotten, it means Rp 9,000,000 at hand.

But wait¡­! The Rp 9,000,000 still has to be divided, because the hunting is usually done by 3 or 5 people. It can take up to one week. As soon as they can catch a payau, they will sell the payau at the village market on the nearest village. Then they come back into the woods. They will go home after they can get 10 or 15 payaus.

Do you want to know how it feels to hunt payaus in the forest of Batu Apar, Bengalon, in Kutai Timur Municipality (Region)? The following is the experience of Slamet (male), a comer in Kalimantan who was born in Rembang, Central Java, said to the writer.

Actually, he never has an ideal to be a payau hunter. But he has not had any job for quite a long time. It was when some youngsters from Kutai offered him a bercocok tanam (farming) job in the forest, he took the offer. Although he felt a bit strange with the term “bercocok tanam”, he kept his feeling in his heart.

With some rice, noodle, and dried salted fish and some cooking tools like kettle and pan, they left for Batu Ampar forest. They normally went to the forest when leaves start to spring as the payaus love eating young leaves. The forest of Batu Ampar in the 90’s was still virgin, with huge trees. There was a lake whose water was so clear and clean.

As soon as they came at the hut, they were welcomed by the bark of several dogs. The bark was not to scare the people coming. As a matter of fact it was a welcoming bark to their masters. They can differentiate which ones are their masters and which were not. So, better not to try to steal them as they can end up giving us their deadly bites. They were not ordinary dogs, but kampong dogs which had been trained with hunting skills. That kind of dog could cost up to 700 thousand rupiahs.

After a short break, they left for the forest bringing spears the rods of which were made of ‘ulin’ wood, a special Kalimantan’s wood well-known of being strong and water-resistant. Slamet understood that he was in the group of payau hunters, not as he had imagined before, bercocok tanam as he had understood.

Hearing the sound ‘piu.. piu..’, the dogs instinctively ran towards where the sounds came from. The hunters then went to every direction to follow their dogs. They usually would find the dogs by a lake, where the payaus would usually end up to be. Not just exhausted, the payaus were usually wounded of the dogs’ bites. The wounded payaus were then shot by the spears at the hearts. To hit the targets accurately, the spears were directed to the lower legs between the front legs.

If it took too long for the hunters to find the payaus, the payaus would possibly manage to regain their strengths, and then tried to find chances to escape from the dogs and the hunters. The dogs had lost much energy themselves that as soon as they saw water, they drank to their heart contents.

The caught payaus were then skinned in the forest. Taken to Bengalon, the payaus were then cut off and sold away at the Bengalon traditional market.

Unfortunately, those dogs did not get anything of what they had hunted. It was not because their masters did not want to spare some for them, but because they believed that it was forbidden for hunter dogs to eat payau meats. If a dog had once tasted payau meat, the dog would not be willing anymore to go hunting. That’s why, hunter dogs were kept curious about how payau meats tasted. Instead, they were fed porcupine or pig meats.

The first payau Slamet ever caught was not by hunting it but trapping it. It was not even a big payau, a small one. Its cries, piu¡­ piu¡­ piu¡­ were so weak that Slamet felt a lot of pity and wanted to just let the baby payau go. However, he then remembered that he was there to hunt, to make a living. That was when he got some courage not to let it ho and spear him.

Setting a trap should be done with full of strategy because payau had a very keen sense of smelling. After setting up the trap, the hunter had to step backward and he had to put covers on the ground where he would step his feet not to leave any trace of smell on the ground.

Being trapped, the animal would be hung on a tree. That’s why hunters had to choose a big and strong tree in case of getting a big payau. And for this, they used nylon rope.

Once, Slamet and friends were attacked by two big bulls which were angry because their baby was killed by Slamet. Being very scared, they ran and then climbed up to the closest tree they could find. The bulls kept hitting and hitting the tree trunk with their strong horns. Thank God the tree was big and strong enough. Being scared to death for half an hour on the tree, they then remembered an advice from a ‘tetua’ (tribe chief) of Kutai. Then they hit the branch of the tree in a constant rhythm using their mandaus (Kalimantan’s traditional sickle). Believe it or not, the bulls then just walk away from the tree into the woods. Their anger just disappeared like that. Slamet and his friend could releavedly breath and got down of the tree.

Once in a while, they met ‘orang hutan’ (people of the jungle) whose clothes were still made of tree willows. If that happened, they would pick a small branch and plant it on the ground, which was a sign that they would not disturb each other.

Because their hunting sites can move from one place to the others, they had to sleep anywhere on their emergency beds made of the rosella sacks, which were put one meter above the ground. To make an emergency bed like this, make two holes on the right and left end of a sack, then insert two sticks on both sides through the holes. Then the four ends of the sticks were tied to 4 poles already prepared, planted firmly on the ground, and the bed is ready.

The way they cooked was also similar to what we do when we camp, by hanging a kettle on the wood.

Payau meats tasted like lamb. There is a myth among the men that payau fetus could be used as a male supplement. Just put the fetus in a glass of beer and then just gulp it with the beer.

So, if you are adventurous enough and enjoy some tenses, try to join the youngsters of Kutai. They still do hunting in the woods with their smart dogs.
 

TUKAR ISTERI DAN SALAM…… Sending regards in Papua may not be a simple thing. On the other hand, wife exchange is not impossible.

WANT TO JOIN “EXCHANGING WIVES”?

The above title seems too vulgar or negative for Indonesian people in general. However, it is not so for Asmat people in Papua. The following is the information from the writer who lived in Papua for almost 20 years about that culture of Asmat. Besides that, there are also two pieces of cultural information worth-knowing, namely that pigs are more valuable or precious than women among the Danis, and that regard is identical with the feeling of love.

The ritual ceremony of “exchanging wives” is called papijs. The papijs can be done personally or among many people. The ritual is done by at least two families. It is aimed at tightening the relationship between the two families. How to do it is quite simple. Firstly, the husbands of the two families discussed the plan of the papijs. After that, both husbands talk to their respective wives. What if a wife refuses papijs? The husband will be very angry, or even do violence to the wife.

After their wives agree, the nest night they have some drinks and meals until late. On that evening, both husbands will have sex with each other’s wives. The next morning, the husbands give ‘presents’ (clothes) to their papijs partners. Then the wives prepare the breakfasts symbolizing their gratitude for the presents. After that, the wives will go back to their respective husbands.

Seen from the religious point of view, this activity is probably very much forbidden. However, according to the local or traditional laws of some regions, such is not against the laws. This is probably what makes Papua the place with the highest rate of HIV/AIDS in Indonesia.

ARE PIGS MORE VALUABLE THAN WOMEN?

In the tribe of Dani, on the Jayawijaya Mountain, a pig is more valuable than a wife. For this tribe, pig is a sacred animal. It is more sacred than the other animal. It is even more sacred that a woman. I found out about this information upon spending my holiday on the mountain of Jayawijaya in 1988. Going there on a helicopter, my some friends and I arrived in a village. We headed to the house of the head of the tribe. On the way, we saw a view which we found quite weird; a mother was carrying a baby pig and breastfeeding him, while the 3 year old daughter was let run around.. We did not have the chance to talk with the woman because we indeed did not understand the local language. Another thing was also quite unique; a pig was allowed to sleep in a ‘honay’ while a woman or a wife was not. A pig was also allowed to bath in a special bathing place while such a place is not usual for women or wives. Such have led the me to conclude that the price or pride of a pig is higher than that of a wife or a woman.

BE CAREFUL WITH “REGARDS”!

When I was in high school, I got a regard from a male friend of mine. “Ita, Jemmy sent you a regard.” said one friend. My heart in an instance beat very hard and my body was sweating. How happy I was to get the regard from him because I happened to like him as well. Why was I that happy just because of getting a regard from my male friend? That was because in Papua, regard could not be given just like that to everybody. If we gave a regard to someone, it would mean that we loved him or her.

This might be different in Java, people can send regards to anyone because regard does not necessarily mean love. A regard is merely for friendship. In 1988, I moved to Yogya. One day, I got a regard from a friend from the university. My heart in an instance beat very hard and I could not sleep. I thought that he loved me. When I met him, however, I felt a bit strange. I found that he behaved just ordinarily to me. From that happening, I realized then that I was in Yogya. Yogya was not Papua. If I remember that happening, I I feel very funny.
 

BECAK..OH BECAK… Have you been going on a becak? Are you impressed, or, maybe upset? You’d better read though this writing to check the passenger’s and the becak driver’s points of view.

Being a unique means of transportation, becak is often chosen by foreign tourists when they visit Yogya. Besides it is inexpensive, becak, which is man-powered, is also guaranteedly pollution-free. The passengers’ eyes are spoiled, free to look around at the life of the ‘berhati nyaman’ Yogya (Berhati Nyaman is the motto of Yogyakarta meaning bersih (clean), sehat (hygienic or healthy), indah (beautiful), and nyaman (comfortable)). The becak drivers are friendly and ready to help the passengers. There is even a tourist who ends up becoming a good friend of a becak driver. Being lucky, a becak driver can also be a tourist in a foreign country because of the tourist passenger. In other cases, there are tourists feeling not very willing to go on a becak because they feel as if they enslaved the becak driver.

For a becak driver, ‘bule’ (white people) are seen as source of income. Five or ten thousand Rupiahs is not very much for a foreign tourist but means a lot for a becak driver. With that amount of money, they can buy ‘nasi sayur’ (meal of rice and vegetable) plus a piece of fried chicken. It can also be for meals of rice and some dried fish eaten with the wife and the kids. Or, for buying the medicine and two bananas for his sick mother. Thank God, if it can also help him afford the kid’s education.

That’s why, when there is a tourist who wants to go on his becak, he would in an instance say yes, without caring if it is very hot or in the pouring rain. Even when the destination sounds unfamiliar, or he never even heard of it, that is no problem for the becak driver. There are a lot of other becak drivers he has to compete with in Yogya. If he is not fast, his stomach will be empty all day, or the wife will be angry because he gets home without any rupiah at hands. Consequently, many becak drivers would say yes immediately or agrees with the offer of the passenger to be even when the destination is still not clear for him.

Laura, a foreigner volunteer, is one of those having had such an experience. After taking some walk on Malioboro, Laura wanted to ge back to her home stay in Demangan Baru. Across the Malioboro Mall she was called, ” Come, come, Mister, Mister!” by a becak driver and persuaded to get on his becak. After explaining where she wanted to go to, bargained, she came to a deal with the becak driver that the price would be Rp. 10,000. How strange it was because before 10 minutes, and they had just been as far as the Melia Purosani Hotel right behind the Malioboro Street, the becak driver got off and asked the people on the side of the road,” Mas, Mbak, Pak, do you know Demangan Baru?” “Oooo¡­,” Laura just realized that the becak driver had not had any idea where Demangan Baru was.

A big question mark filled up Laura’s head and she felt not very happy about the situation. How was it possible to take someone to a place he did not have any idea where? How did the becak driver decide the price when he did not know how far it was? Was it like the magic of David Copperfield? How come he did not feel ashamed if the passenger found out that he did not know where he was supposed to take the passenger to?

You will be different when you are on somebody else’s shoes. It means that if a tourist had been in the position of the becak driver, he would have understood why the becak driver did such. Not knowing exactly where to go was not an embarrassing thing for the becak driver. On the way, he would be able to ask people easily and get the answer instantly. For the tourist, the important thing is that he could get to the destination safely. However, for the tourist, the becak driver is very unprofessional and did not make sense. When the becak driver said, “Yes, please get on ¡­.”, that should mean that the driver has already known the destination.

What the becak driver did was just an effort to be able to survive. In this difficult time, Indonesian people would do anything to survive. Most people work for what they eat that same day. What they get one day will be spent up that day. If the next day there is no money, that is the problem of the next day. The important is, today they can get their stomach full and feel happy.

Hopefully, the surprise and question of the foreigner tourist can be answered. It does not mean that a becak driver can have limited knowledge about Yogyakarta mapping. Especially this time, when there are many tourists prefer Yogyakarta to Bali after the bombing. The becak drivers have to be ready and fast to cope with the changes of the situation if they do not want to be left behind. The habit of taking the short cut and unthoughtfulness in the becak drivers’ mentality is a bit difficult to be eradicated as it has grown to be like a culture in the society. Maybe the Tourism Department is willing to give away map of Yogyakarta to the becak drivers or maybe they have? If it is so, Yogyakarta will be comfortable for tourists staying here.

Hawai Coco Ice… the artificial coconut that you cannot tell what is artificial about it!

Ingredients:

• 1 pack seaweed or gelatine
• 500 cc coconut milk
• 1 ltr coconut water or water
• 1 tsp salt
• 2 oz palm sugar
• vanilla, as needed
• ice cube, as needed

How to Make ‘Young Yoconut’:

• Put seaweed in 500 cc of already-salted coconut milk. Boil it, and then remove the saucepan from the heat.
• Pour it one spoon by one spoon over an ice cube. This will make the seaweed change its shape into a young coconut-like shape.

How to Make Syrup:

• Heat up palm sugar until it dissolves and becomes syrup and add vanilla as needed.

How to Serve:

• To serve, put about 5 tbsp of ‘ young coconut’ (made of seaweed) in a glass of coconut milk / water and then mix it with the syrup.

   

Balinese Fried Rice… a great choice to serve your friends with while talking about the exotic holiday you spent in Bali!

Nasi Goreng Bali… pilihan tepat untuk bersantap bersama teman-teman sambil berbagi cerita tentang liburan menyenangkan Anda di Bali!

Ingredients:

• 2 plates rice
• 1 oz chickens
• 1 oz shrimps
• 3 eggs
• 6 slices cucumber
• 4 slices tomatoes
• 1 tbsp margarine
• coconut oil (oil for deep-frying)

Spices:

• 2 red cayenne chili
• 7 cloves onion
• 4 cloves garlic
• 1 small piece of turmeric
• 1 small piece of grated gallangal
• 1 x 2 cm terasi (shrimp paste)
• 1 tomato
• salt, as needed
• MSG, as needed

How to Prepare:

1. Crush all the spices
2. Fry 2 eggs.
3. Stir fry the remaining egg.
4. Saute the spices in the frying pan in the hot coconut oil for a few minutes.
5. Put the chicken pieces and shrimp, then cook until done.
6. Put rice and stir-fried egg, add MSG, then stir until well mixed over low heat. Remove the pan from the heat.

How to Serve:

• Serve on an oval platter.
• Put the fried egg on the rice.
• Garnish the platter with sliced cucumber and tomato.

   

Inspiration to write something usually comes very suddenly. To write this, I got the inspiration when I met a small, skinny man. With him, I talked about many things; Indonesian politics and culture.

He is now a respectable man. A lot of people know him and like him. But that is not always the case because he is a son of a politic prisoner. His life story is very interesting. Being the son of a politic prisoner, sometimes he has lived a very difficult life but he turns to be a strong person. That is in spite of the fact that his family has been treated as a black sheep for years. Being cornered all the time, he possesses a passion of having a better life, being respected, being stronger.

The year of 1965 is an important period in the history of Indonesia, not only for Indonesian families but also for foreign ones. A lot of people were captured, killed, or sent to islands distant from Java then. The saddest thing out of that happening was many families lost their mothers, fathers, children, and relatives. Actually, many families were taken apart during that year of darkness. Ex political prisoners were given a special status. In the era of Soeharto, they were not allowed to vote on the election, they were not allowed to get jobs in any company, books they wrote were banned, discriminated. Such things did happen to all members of his family, although some of them were not even born in 1965.

To survive their lives, ex political prisoners, as well as their children, have to be strong to be able to keep struggling not to get cornered. That way, they can fight against what are likely to happen to their families. Doing so, they fight against crime at the same time. He is stronger that he can get out of the bad status. And that means that politics does not get ant success in making him a black sheep. And that also means that such an unforgettable history will not happen again.

Ken Setiawan

a students of Alam Bahasa Indonesia
Ken started at PURI with the advanced-level training materials

These following articles were written by students of PURI Indonesian Language Plus during/after they learned Bahasa Indonesia at PURI Indonesian Language Plus, Yogyakarta. Their achievement in Bahasa Indonesia when they started their study here is mentioned below their writings. If you had learned Bahasa Indonesia in PURI, or if you want to share something (experience, knowledge, etc.) with us all, you can also contribute your writing and send it by fax or email to PURI, and we will put it on the web for you. In Bahasa Indonesia, please. We won’t do much of the editing job, but create the titles (when there aren’t any) and put some punctuations when it is necessary. We would even underline your spelling mistakes :). In the end, we could not pay you enough but thank you in advance for your time to read and write.

Indonesia

Four men sat by the road. They were chatting and smoking. Several chickens walked here and there, probably looking for some food. A young man played guitar and there were kids around him. We arrived at Bangunjiwo, a small and peaceful village in Kasongan area.

“There are about five hundred buyers a day”, answered a woman who were painting a clay vase. As we could see a lot of vases in every place, it was clear that she was not serious. Together with her elder sister, that woman worked in a clay vase company. Both of them produced vases and other goods from clay, while the husbands looked for red clay for them. The elder woman was the owner of the company and lived there. Her sister lived nearby, and came everyday to work.

Going further, we saw a man painting a clay vase. Some other villagers turned to work at the same sector. The man did not have any more teeth, but blessed with eight grandchildren. “We need three days to make a big vase”, said he. The vas costed Rp. 25.000,00. The man worked in front of his house. The door was open, and two women with some children could were seen (through the door). They sat on the floor, because there were no chairs. The children were not very tidy, dirtily clothed but alright, because they were happy and laughed.

In the nearby there was a quite lively puppet industry. There were 15 workers there. One of them, Wartium, has spent 11 years working there. She told me that it took a number of native villagers to make the puppets. One of them must cut the leather material. Another one carved the leather. Another worker should stick a buffalo horn to the puppet. This horn functions as the holder. To finish making one puppet they needed one week. The puppet production was aimed at trade instead of puppet performance.

The workers’ ages are not considered important. There was a 10-year-old worker and adults. They live in the neighborhood. The company leader was considered a father for them. The company reflected a big fmily.

There was also a village chief. His office was quiet at 2.30 p.m. In fact, most of the officers went home already. There was only the general affairs coordinator, a tidy friendly man wearing a uniform. He had been at that occupation for 5 years. According to him, Bangunjiwo population was 18.000, but he was not so certain. One of the people was a Swiss female student conducting a research about puppets.

The general affairs coordinator kept a secret from us. He was reluctant to express his opinion on Indonesia’s new president and vice president. For his job, he should be neutral and ‘obedient’. Nor even as an individual that he would tell us his opinion.

The Netherlands

In villages in The Netherlands there are also chiefs of the villages, called ‘burgermeester’, which literally means the lord of the society. The chief of the village do a number of tasks that the lurah in Indonesia do.

There used to be some companies or industries where people do manual jobs. This kind of company was called ‘hoeve’, but this is tempora mutantur. There is no more of them existing at the moment. Almost all jobs are done with computers. Companies move to big cities or are located on highways. Supermarkets are everywhere in the cities and small towns. Small companies grow or cooperate with the big ones like multinational companies. The process is called ‘fusering’. Even schools and universities are getting bigger and bigger so that students feel like studying in a study factory!

Moreover, there is a computer in every house, school, shop, and company. Children are brought up with computer and television. Teachers notice the effect of this system: children do not have the ability to concentrate for a certain length of time in class. They tend to make noise easily.

‘Hoeves’ are already replaced by sophisticated technology. Villages have different atmosphere accordingly. Neighbors used to know one another. Now they people know well the neighbors next door. We cannot imagine a ‘family’ like the puppet company existing in the Netherlands. People have different education and jobs. Sometimes they work far away from home. They go to work by car, facing the traffic jams that result in restlessness and stress. The micro era is a past for the Netherlands. Now is the global era. Everything and everyone should be quick, big, and various. The most important thing is the individual. Consequently, some people get too much stressed and mentally ill.

This story is not applicable for all the people in the Netherlands as I just present a generalization. There are still people who fight against the influences of computer, automatic technology, anti-socialization, and the global era which turn the world rigid.

Conclusion

Everyone in Indonesia and the Netherlands should make a living, but how come that they turn to be so different? In Indonesia it is relatively quiet and relaxing, although some changes take place as well (for example, the atmosphere in Jakarta is different from the one in Bangunjiwo).

In the Netherlands most of the people are rich, but there are enough stressed and unlucky feelings disturbing them. They have good achievements in the material world, but not so in the mental one.

Ygerne Ten Brinke

a students of Alam Bahasa Indonesia
Ygerne started in  Alam Bahasa Indonesia with the advanced level course materials

My name is Michiel van Loo. I’m 23 years old. I am a student from the Netherlands and I am studying anthropology at the University of Leiden. Every anthropology student whose specialization is “anthropology of Indonesia” has to do a research in Indonesia. Prior to the research we must learn bahasa Indonesia first. In summer of 2000 there was a contract between PURI and my university so that’s why I ended up studying bahasa Indonesia at PURI. Before I was allowed to go to Indonesia I had passed a basic language training in the Netherlands. But when I got in Indonesia, it was very difficult during the first week to interact with Indonesians because there’s a big difference between a basic language training and speaking for real! And I had only one month to improve my language skills before I had to my research. I was afraid that one month would not be enough. But in the end the quality of the lessons was good and most of the teachers are still young and they spoke English very well. They had a lot of enthusiasm and that really helped. They were very patient in teaching western people bahasa Indonesia. They are used to deal with foreigners and that was the major advantage, I think. I guess, it’s not easy to teach western people bahasa Indonesia. Finishing my research, I went back to Yogya and saw new students from Holland learning bahasa Indonesia. That was very funny! They spoke with a very big Dutch accent so it became more or less like Dutch-Indonesian. Yeah I know, I was just like that when I started…During the courses there were several excursions to for example temples in the Yogya area. Such activities were very interesting and it was a nice opportunity to get to know your teachers a little bit more. In my case interacting with my teachers was the main reason for improving my language skills. But then again, maybe interacting, adaptation and integration with the local people is a anthropologist feature…

In summary: if you want to learn bahasa Indonesia (for professional purposes or just because you want to) and you do have a month or so PURI is the best option I know, because you have to practice instantly. No help in English, you’ll have to explain and learn in bahasa Indonesia. It is a fulltime job and yes sometimes it is hard but in the end the profit and results are very satisfying. The next reasons are because PURI is not a major company but small and cozy and the teachers are very skillfull.

Michiel Van Loo

a students of Alam Bahasa Indonesia
Michiel started in  Alam Bahasa Indonesia with the pre-intermediate level course materials

Sorry, the English version for this article is still not available

The new identity of Yogyakarta, Jogja: Never Ending Asia, is part of the serious marketing strategies of the city. The economic crisis that has attacked Indonesia since 1997 has resulted in the political, financial, and social uncertainties. This fact discourages trade, tourism, and investment (TTI) growth in most areas of Indonesia. In the discouraging situation, Jogja has proved to be safe and peaceful. The marketing strategy emphasizes this positive characteristic to start to build Jogja’s brand image.

At the beginning Mark Plus & Co. conducted a research to 60 respondents that include the original people of Jogja, people who live in Jogja but originate from outside Yogya, and people who keep memories about Jogja. The research shows how the people, especially foreigners, find it difficult to pronounce the name Yogyakarta. Hence, a new name which is easier to pronounce: Jogja, was picked up. The logo Jogja: Never Ending Asia was designed based on Sultan Hamengku Buwono X.’s handwriting. The letter J symbolizes an umbrella or protection for all Jogja people. The letter O represents a kid’s face with a distance look which symbolizes a hope for a better Jogja. “Never Ending Asia” was created to make a simple and unforgettable strong image. The word Asia is used instead of Java or Indonesia to motivate Jogja to enter not only the national, but also the regional competition. Jogja is expected to be one of the asia club members like Singapore: New Asia or Malaysia: Truly Asia.

Jogja also has cultural credibility as it owns a number of sacred and historical places for the major religions of Asia, such as the Mataram Kingdom (Islam), the Borobudur Temple (Buddha), the Prambanan Temple (Hindu), and Sendangsono Cave (Catholic). Moreover, a religious mega project, the international Islam kampong is currently built in Jogja, supported by a great number of foreign donators.

The new identity is expected to encourage Jogja to enter the international competition, especially in tourism, trade, and investment. This achievement will then support the applied area autonomy.

Jogja: Never Ending Asia is just a starting point of Jogja’s identity development. It needs continuous and consistent promotion to all the stakeholders. The internal stakeholders which include the local government, business people, and the society should participate to make the identity real. Besides, many efforts should be taken to make the external stakeholders which include tourists, investors, and marketers understand and give positive responses towards the new identity. Jogja needs qualified human resources, facilities, and infrastructures to make Jogja: Never Ending Asia a real meaningful asset. The success of international tourism events in Jogja: EATOF (East Asia Interregional Tourism Forum) in September 2001 and ATF (Asean Tourism Forum) in January 2002 reflects Jogja’s success in getting the international trust when the other cities seem to be not so friendly to the foreigners.

quoted from Yogyakarta Telephone Directory, TELKOM, 2001 - 2002
translated by PURI Indonesian Language Plus