RSS

Cultural Studies



Semiotic Analysis Of Indonesian Films In Tanah Air Beta, Tampan Tailor, Preman In Love, And Cintaku Semanis Es Krim
And_Niey
ABSTRACT
movie is a series of moving pictures, usually shown in a cinema or on television and often telling a story. The mixture of experience, feeling, emotion, and thought are needed in order to create a successful work. The story of movie is different from other. However, it must have an esthetic value. Therefore, the researcher interested in studying the condition social states through semiotic theory. The problem statements that will be answered by this research are about the kinds of social states expression found in indonesian movie dealing with the lower class societies.
This research focuses on the states condition that found in indonesian movie, dealing with the lower class societies. The movie are Tanah Air Beta, Tampan Tailor, Preman in Love and Cintaku Semanis Es Krim. Then, the research design of this research uses literary criticism. The data source of this research is taken from four movie of Indonesian movie dealing with the lower class societies.

Key Words: social states, indonesian movie, lower class societies.







INTRODUCTION

The development of art film in Indonesia has developed very rapidly. Currently, Indonesian film industry in the country has been able to demonstrate success to show films that are closer to Indonesian national culture. Nowdays, The industry film in indonesia be able to grab the attention of public. So, after the development of mass communication technology that can provide a constitution for the development of the film industry. although there are many other forms of mass media, the film has an exclusive effect for the audience. from tens to hundreds of studies related to the effect that all the film media for human life, it makes strong influences in thoughts, attitudes, and actions of the audience.
the film can be interpreted as moving images which was completed by colour, sound, and a story, or commonly called the live image. known as the film is a medium of mass communication. Because it is a powerful medium of communication, not only just an entertainment but also for lighting education. the film has its own artistic value because the film was created as a work of creative personnel professionals in the field. films can be grouped into two major divisions, namely the category of narrative and non-narrative films. Narative film is a film produced by a well-crafted story and played by actors and actresses. Non narative film is film category take reality as the subject. so record the fact of the fiction of reality.
In the midst of the growth at this time, the film has been presented in such a way as to offer a wide range of colours, of courseadapted to the phenomenon that is happening in the community. Films same with other artistic media possess basic properties of other media that exists in a diverse arrangement. The effort to play the movie has space and time, and shorten. It forward and rewind freely within the limits of the region boundaries are quite roomy.
Indonesia is a country with a huge population. certainly a lot of interesting stories that can be peeled in each individual. plural Indonesian state have a wide variety of ethnic groups, languages ​​and religions. therefore researchers are interested in analyzing the Indonesian movie tanah air beta, tampan tailor, semanis es krim and punk in love. The researcher was interested to study these films because these films present a story about a piece of social strata in Indonesia, especially in the interior, the capital city of indonesia and among teens which happend now.
many symbols that have the spirit and letter of the message in the film on top that can be studied. from the background and the problems above, the researcher was interested in conducting research with the title semiotic analysis of Indonesian films in tanah air beta, tampan tailor, preman in love, and cintaku semanis es krim”. this research will focus on the semiotic analysis of Indonesian films Depicting the meaning of symbol in those films will be appropriate to be analyzed by Riffatere’s theory that is semiotic theory.
A.    Problems of the Study
Related with the background of this research, the researcher has explained that those films express many phenomena of life. Many things covered in films that make the researcher curious to depict the value inside the films. Here some problems that will be analyzed by the researcher:
1.      What kinds of social states expressions are used in Tanah Air beta film?
2.      What kinds of social states expressions are used in tampan tailor film?
3.      What kinds of social states expressions are used in preman in love film?
4.      What kinds of social states expressions are used in cintaku semanis es krim film?
B.     Objectives of the Study
Related with problems of study above, this research intends to depict his attention to the real social condition, some phenomena of life that may be
influenced by the condition social states in society. The objectives of the study are:
1.      Identifying the semiotis expressions used in Tanah Air beta film which are speak about the social states of life
2.      Identifying the semiotis expressions used in  tampan tailor film which are speak about the social states of life
3.      Identifying the semiotis expressions used in preman in love film which are speak about the social states of life
4.      Identifying the semiotis expressions used in cintaku semanis es krim film which are speak about the social states of life
                                         















THEORETICAL PERSPECTIVES
Semiotic Theory as the theory, semiotic means systematical study about production and signs interpretation, its procedure, and the significance for human’s life also argued that semiotic is a science or analysismethod to analyze the signs. Signs mean everything represents into another, such as, experience, though, feeling, idea, and soon. Therefore signs are not only the language, but also everything in this life. However, we have to consider that language is the most complete of sign. Semiotic itself is science aboutsigns. In Greece, semiotic is semeion= sign. Signs are found whenever, such as language, body language, traffic lamp, flag and so on. The elements of literature, film, building, or sing of bird may be called a sign.
The American philosophies, Charles Senders Pierce, state that we can think through signs. Without signs mean no communication. Two thousands ago, the Greek philosophy have already though the function of signs, the definition, and the functionhave been discussed. Nevertheless, the name of semiotic has used since VVIII century by Lambert, Germany philosopher. Many people think and discus about semiotic. However, there are two main sources of contemporary semiotictheory. They are Charless Sander Pierce and Ferdinand Dessausure. Both of them are the main sources in semiotic theory. Pierce is the Philosopher and logician, and then Saussure is the master of linguistic. Study about semiotic of film is the way to analyze a system of signs which determine what the convention is that supports the producing of meaning. Seeing any various inside the internal structure or context will produce the differents meaning.
Understanding what semiotic is, it is really expected that semiotic will be useful in analyzing the literature, movie especially. Shortly, semiotic is one of the appropriate theory help understanding the literature, movie especially. Today, it is important, because in human’s life is full of signs. Through the signs, the process of life is more efficient because of the signs. People can make communication with the society. Therefore, human is called homo semioticus. In addition, Teeuw stated that literary work is a work that uses a meaningful signs as its medium, that is language. The meaning of sign is determined by social convention, such as, grammar and the meaning. Therefore, the literary people as the language user must be according to the system of language convention they use. It is because language has concept as the basic for understanding the real world and the basic of communication among others. Consequently, the reader of literary work in producing the sign must appropriate with the language system used in the first time, hopefully the readers will interpret the meaning of work exactly.
The science of signs usually thinks that the phenomena of society and culture are signs. Semiotic itself discuses about the systems, the procedures and the conventions which are enable for every sign to have a meaning. In literary criticism, semiotic include the literary analysis as the using of language that depends on the additional convention and analyzing the characteristics that give the meaning with various knowledge.











METHODS OF THE STUDY

In this study, literary criticisms will be used asthe method of this research. It usually regards an analysis, interpretation, and evaluation of literary work: it does not mean “finding fault with it”. It relies on the movie. The researcher will describe, understand them and systemize the objective of study. The objective is the real social condition of the siciety that need more attention. Every expression in the film will be connected through the methods in semiotic. Based on Riffatere’s theory they are heuristic and hermeneutic.
To get  the data needed, the writer conducted and field research by using some technique.In addition, the researcher finds any relevant data to enrich the knowledge about the object. Beside that,the data analysis is started by watching  and  understanding  the  social condition which appear in the movie. In the second, the analyzing is  needed  to  understand  the  movie each tittle. The last step is inter text interpretation. It helps the researcher to understand the works deeply. After findings and discussion are summarized and finished by making conclusion.
According to the research, the researcher finds four kinds of social states which appear in indonesian movies; (1) social states in intem of indonesia, (2) social states in the capital city of indonesia, (3) social states in the middle condition of indonesia, and (4) social states in the young people of indonesia. Those are included into each movie in different number of result.




FINDINGS
A.    Identifying The Semiotis Expressions Used In Tanah Air Beta Film
This movie said about the story of one family in timor timor. The story was taken in 1999 when timor timor become timor leste. The name of mind character in this movie is Tatiana. Tatiana is one of woman who was parted with her ​​son, Mauro. When displacing, she forced to leave Mauro because he was sick in Timor leste. This happend in our nation indonesia.  Disintegration not only swept the nation, but also the family in timor leste.
The condition of that teritory was very apprehensive because the land in there place was dry until the all of plants unirigated agricultural field the colour is brow. Such as infertile land. But the theory of infertile land in the border of indonesia was completely remove with tatiana. It because of tatiana try to plant soybean in the dry land , and it was successful grow.
Besides that, There is not electricity in that place. All of people use flickering lamp for lighting their house. The condition was very primitive. There are some dissimilarity to whom live in those place because all people who has clean face, white skin has hight position. Foreign people was ennobling.
The symbol of this event above that in the east of indonesian there are many social states between native  people and foreign people. Native people in the east of indonesia is bovine then the foreign people is cleaver. Actually it is also seen when tatiana as the teacher of elementary school. We knew that the elementary scool in that place only a shack without well in the middle of field. It means there is not facilities of the government to make them know about knowledge. In this movie also give many knowledge to the spectator that there are people around us who cannot read because they do not school in the past.
            Motaain, is the region where the northern border between Indonesia and Timor Leste. The area near the Balibo, becoming the second veranda for their separate countries. But Tatiana eldest son, who was disappointed at being left, refusing to meet his mother. Merry, Mauro’s sister make him awaken. The family unity, ultimately created. In the border areas, Motaain still have a love for “tanah air pusaka” despite the limits of patience almost there.
B.     The semiotic expressions used in  tampan tailor film which is speak about the social states of life
This movie tells the message to the spectators that the life must go on even if there are many problems in front of the eyes. The story of the film was taken in the capital city of indonesia jakarta. Jakarta was gives him valuable lesson in his life because jakarta was stingy city. This film tell about family consist of father and his son. The name of the father is topan and the name of the son is bintang.
Topan is a tailor, has just lost his wife, lost her sewing shop and almost lost his future. Bintang is a students of elementary school he is is expelled from school because there is no charge to pay  his payment school. But topan never lost his hope. With the help of his cousin, Darman. Topan begun enjoying all the work to continue to make a living. But the life never walks stright.
Darma lives in the slum tenement which already filled married with four children. topan and bintang already grateful to sleep in the house. His cousin was helping him so much. He tries to look for a job but he couldnot get it. Then he starts from a train ticket brokers, a view days letter, topan was arrested. Then he must live in the jail approximately one night. After that he change his life to get a good job . he works in construction workers to hazardous work, then he leave his job and change become a stuntman. Actually before he become a stuteman, prita the woman who help his son was help him to get some jobs as a tailor. But the foreman in the place he works as a tailor jealous to him. Then, topan was frouded and slander with the foreman. And after this prita never help him again. The symbol of this film was found in the social life in jakarta. Poor people always stand in under even if he has an knowledge. Money always the first priority than friends, education and family. The last of this story topan and bintang get his tailor again because his bundle know about the truth of his foreman.
C.    The Semiotics Expressions Used In Preman In Love Film Which Are Speak About The Social
The film tells the story of a village thug his name is syahroni. He like the elementary school teacher who stand on the last semester student of ITB her name is Rini. Roni love to Rini did not walk easily because there are rich people Raden mas Sutopo didesa. The film itself has a place in the mountains of Dieng in Wonosobo, central of java.
Roni in her life as a thug and almost got expelled from their homes because of behavior that makes people uneasy. And Sutopo who has many wives and the rich villages respected by many people including the headman pack for his services to the elderly can be a headman in his village. While Rini as college students from the city have a gentle nature and rational result of his education and Rini return to home due to the lack of elementary school teachers in the village. And a lot of interesting stories that happened when the rivalry between Sutopo and Roni love Rini. But when the pack headman as parents Rini decide who can become the head of her village to marry with Rini.
 Its the time when the competition starts to become a village head, Roni supported by Rini makes kind of party named "EGP = Emang Gue pikirin" and also not to be outdone Sutopo also founded "PETOT = Pengennya Ngotot".  By touching the whole campaign not only among indigenous peoples, including the people of China and India, the campaign roni made ​​progress. while among Sutopo also campaigning but also requested assistance from the renowned shaman famous Dieng mountains and the shaman is very modern because there asked BB PIN and ask winnings to be transferred as well as the child of a shaman heri
It's time for the thrilling vote count Roni because the outcome will determine the future of love Roni and Rini. Calculation results lead to sound fierce between Roni and Sutopo balanced sound. But there was still one left on the ballot in the ballot box and the fact that the voice belonged to kecerungannya Sutopo roni but won the election. But with the results of Rini is not received, then the belief Rini escape and capture men for questioning Sutopo treatment PETOT cheating in the election.
It turns out that both held successful elections and Ron finally won the election, but by an indirect electoral kemengangan smooth step Rini roni to marry because there is still one more obstacle that heri shamans believed by those around. With ingenuity rony shaman can eventually defeated and hospitalized because Sutopo suffered after being kicked by Rini.
The language used is not good but a lot of lessons that can be drawn from the film, a lesson that sometimes we do not speculate in advance and we can apply in our lives: It turns out that love can change everything including the changes experienced by Roni. Originally thugs be good due to his love for Rini. The power of a woman's feelings would lead him to determine his own future even though a lot of rejection that comes and human life when there is desire there is a change and that change will lead it to run properly. Quackery can never be separated in human life especially those in pursuit of power both in life and modern life tradisioanal. The last is creativity turns ushering people in intelligence and success in life
D.    The Semiotic Expressions Used In Cintaku Semanis Es Krim Film Which Are Speak About The Social States Of Life.
tells the story of a girl looking for a high school graduate who wants to work in Jakarta. He then stayed at his brother who sells ice cream. Arrival changed everything he sells ice cream is in demand for its innovation. Until he knew the boss an interior design company and then accepted employment there. Departure for the work of making ice cream sales slump. Jealousy plus perch made ​​worse off sales only. But all of her back when the girl in the know girlfriend cheating with his business partner.






















RESULT DISCUSSION
Based on the data presentation and discussion, the first analysis is to find
what kinds social states which found in indonesian movie.  Based on this clasification we can know that social states is because of  the position of works, how about the economics , and the place they live. Many people said about social states in society and it always happend in our dily life.



















CONCLUSION

After Identifying the semiotic expressions used in Tanah Air beta film which are speak about the social states of life, tampan tailor film which are speak about the social states of life, preman in love film which are speak about the social states of life cintaku semanis es krim film which are speak about the social states of life. All of them are speak about social states which appear in indonesia. From this research we knowthat the reason why the social states appear are money. Because money make the social states between the poor and the rich people, the bundle and the employe, the beautiful people and the bad people, the cleaver people and the bovine people.















REFERENCES

Berger, Arthur Asa. (1997). Seeing is believing: An introduction to visual 
            communication(2nd ed.). Mountain View, CA: Mayfield. This book functions as a primer to help readers become visually literate. Subjects covered include basic elements of visual communication; photography, film, television, comics, and cartoons; typography; and new technologies related to visual communication.
Berger, Arthur Asa. (1998). Signs in contemporary culture: An introduction to semiotics(2nd
ed.). Salem, WI: Sheffield. This book is intended for people who have no familiarity with semiotic thought. It offers an exploration of the basic concepts of semiotic theory, along with applications of these concepts to various aspects of contemporary society. Each chapter contains both discussion and application of a semiotic concept.
Coward, Rosalind, & Ellis, John. (1977). Language and materialism: Developments
in semiology and the theory of the subject. London: Routledge & Kegan Paul.
This is an important theoretical work that deals with semiotics and its relation to Marxism, the work of French post-Freudian Lacan, and other topics.

  • Digg
  • Del.icio.us
  • StumbleUpon
  • Reddit
  • RSS

SYNTATIC ANALYSIS (INDONESIAN LANGUAGE IN THE DIALECTS AND ACCENTS OF PAPUA)



SYNTATIC ANALYSIS
(INDONESIAN LANGUAGE IN THE DIALECTS AND ACCENTS OF PAPUA)

       I.            Background
Language is the system of communication consisting of sounds, words and grammar, or the system of communication used by the people of a particular country or profession. Usually, the identity of certain region reflected from the society when speaking. Every region has different languages and characteristics.
In this section the writer will discuss about the mother tongue of the Javanese people’s children who live in Papua. They have different mother tongue because their mother tongue is Indonesian language with Papuan dialect. It was different from Indonesian language itself and many languages in Papua.
The primary purposeof thisstudyisto analyzethe structure ofIndonesiansentences in the dialect of Papuan language. The syntactical pattern of sentences is indispensable forthe development of language system. Syntactical structure which is built from this study refers to the rules of syntax in the grammar of Indonesian language.It is caused to give the understanding the differences and the similarities of structure of both languages. The writer analyze the syntactical structure by using descriptive linguistic from the daily conversation that often be used in the societyof papua.
    II.            Characteristics of Indonesian language in dialect and accent of Papua
When talking about the Papuan language, many questions will arise in our minds, such as what is Papuan language, how is the accent, how is the language pronounce. Actually, Papuan language is definitely little different from the Indonesian language, especially spelling, intonation, and pronunciation.Someone who has never heard the language of Papuawill think if the language is rather strange and also a little coarse. Nevertheless, those are the uniqueness of Papuan language and make the Papuan language become interesting to know, because it has own characteristics in pronunciation and accent.
The sentences which are often used in daily conversation of the society in Papua basically do not have many differences from Indonesian language, because there are a few words in syncope or just say the word at the beginning of spelling, for example: saya (sa), punya (pu),pergi (pi),etc.Furthermore, if the people want to use Indonesian language in the dialect of Papua they must remember about possessive pronoun which always separated with the subject and the subject which is said first before possessive pronoun. For example: “Inisapurumah (Inirumahku), kop u maituacantiksekali (Istrimucantiksekali), udin, kosukerjakankoputugaskahbelum ? (udinsudahkahkamumengerjakantugasmu ?).
 III.            Analyzing used syntactical structure
When, analyze the syntactic structure of sentence, we need to know the rule of the sentence. As we know that Indonesian language has a syntactical structure which sometimes different with the other languages and it also the same with Indonesian language in the dialects and accents of Papua which has unique construction.
In the first analyzes, the writer will analyze about possessive pronoun in the standard of Indonesian language and Indonesian language in the Papua context. In the standard of Indonesian language possessive pronoun always separated with the subject and the subject always mention before possessive pronoun but it is quite difference with papua context which is mention the subject after the possessive pronoun. For example: Inirumahsayabersihdanindah. The syntactic pattern of this sentence is:
saya
rumah
ini
dan
indah
bersih
c



First, we have to make big box. Then, deciding what kind of structure that is appropriate with the sentence. It is structure of complementation. Then, we determine two immediate constituents. The first box is subject “inirumahsaya” and the second box is the complement“bersihdanindah”. Second, the next step is breaking up the first box and divides it into two immediate constituents again. It is structure of modification where the second box “rumahsaya” is the head and the first box “ini” is the modifier. So, we separate the word “rumahsaya” into two immediate constituents the word “rumah”as the head which is modified by the word “saya”. Third, we have to separate the word “bersihdanindah” into two immediate constituents. It is structure of coordination, the word “dan”connects between“bersih”and “indah”.
Ø  The example above is Indonesian language as usually we found in the society, but here the writer will give the example in Indonesian language in Papua context.
For example: Inisapurumahbersihdanindahee.
Ini
pu
ee
rumah
bersih
dan
indah
sa
c




In this context there are not many differences between syntactical pattern in the first and the second. The differences are the possessive pronoun before the head and after the head in the structure of modification. The analyzing in the second example:
First, we have to make big box. Then, deciding what kind of structure that is appropriate with the sentence. It is structure of complementation. Then, we determine two immediate constituents. The first box is subject “inisapurumah” and the second box is the complement“bersihdanindahee”. Second, the next step is breaking up the first box and divides it into two immediate constituents again. It is structure of modification where the second box “sapurumah” is the head and the first box “ini” is the modifier. So, we separate the word “sapurumah” into two immediate constituents the word “rumah”as the head which is modified by the word “sapu”, then we make two immediate constituents the word “sa” is the head and the word “pu” is the modifier. Third, we have to separate the complement “bersihdanindahee” into two immediate constituents. It is structure of coordination, the word “dan”connects between“bersih”and “indah”. Indonesian language in the Papua context has many words which do not have the meaning only the dialect such as “ee” then we cannot mention the description of the word.
            The second analyzing, the writer analyzes the verb or the structure of predication in sentence. There are sentences which are mentioning the subject first which is followed with the predicate, still same with Indonesian language in (EYD). For example:Sakerjakansaputugasbaru.
kerjakan
sa
tugas
sa
pu
baru
P
C



First, We have to make a big box and determine the type of structure. It is structure of predication.So, the sentence is separated into two immediate constituents.The first box is subject as“sa”and the second box is predicate as“kerjakansaputugasbaru”Second, the next step is breaking up the second box and divides it into two immediate constituents again. It is structure of complementation where the first box is verbal element “kerjakan” and the second box is “saputugasbaru” as the complement. Third, we have to separate it into two immediate constituents. It is structure of modification, we have to make two immediate constituents again in the phrase “saputugasbaru” The word “tugas”as the head which is modified by the word “sapu” and we make two immediate constituents again the word “pu” also as the head that is modified by the word “sa” and the word “baruin thedialectof Papuaalsohasa functionas a complementorconfirmationof the sentence.Inthis language,“sa” and “pu” is included in possessive pronoun, whilethere is not word “ku” or “my” in Indonesian language in Papua context.
The example from some source in an article in internet which used Indonesian language in the context of papua:
Jadi, Jangan kitorang pake Bahasa Indonesia sebagai alat ukur atau patokan untuk kasih nilai tong pu bahasa ‘BAIK’ atau “TIDAK BAIK’. Sama saja dengan Bahasa Inggris. Jangan kitorang pake Bahasa Inggris Baku di British sebagai alat ukur ‘baik’ atau ‘tidak baik’ untuk nilai orang-orang di Amerika bicara Bahasa Inggris. Setiap daerah memang punya ciri khas masing-masing, dan itu tidak bisa dihilangkan. Perbedaan-perbedaan yang ada di antara kitorang punya bahasa-bahasa jangan kita pakai untuk saling remehkan satu sama lain. Olehkarenaitu, kitorangharusbelajarhargaitongpukekayaanbahasa yang ada di negeriini. Siapalagi yang mauhargaikalaubukankitorangsendiri?.

 IV.            Conclusion
Indonesian language in Papua context is one of Indonesia language development, it has many unique characteristics which is different from the Indonesian language generally in EYD. The writer analyzesthe sentences from the daily conversation which is used by the society in every day. As we know that the standard of Indonesian language possessive pronoun always separated with the subject and the subject always mention before possessive pronoun but in papua context it quite difference because the subject always mention after the possessive pronoun.In brief, by using descriptive linguistic analysis, we can conclude that the Javanese language also has syntactical structure itself.



    V.            References
Wikipedia.(2013). Language of Indonesia. Retrieved from
http//en.wikipedia.org/wiki/language_of_Indonesia.html

  • Digg
  • Del.icio.us
  • StumbleUpon
  • Reddit
  • RSS

catatan perjalanan menuju puncak penanggungan

Selama tiga hari belakangan ini tubuh saya merasakan sakit yang luar biasa, nyeri otot atau bahasa kerennya “Njarem” menyerang sekujur tubuh, mulai dari telapak kaki, betis, paha, punggung, bahu, sampai dengan tangan. Semua itu terjadi saya mengiyakan ajakan naik gunung Penanggungan hari Minggu kemarin. Menyanggupi trip dadakan itu sudah biasa sih bagi saya, menjadi luar biasa karena trip tersebut adalah mendaki gunung. Secara untuk mendaki gunung diperlukan persiapan yang luar biasa mulai dari jogging beberapa minggu sebelum tempur, otomatis saya tidak sempat melakukan olahraga kecil-kecilan tersebut karena waktu yang mepet tapi saya nekad.
Awalnya kami berencana berangkat sekitar pukul 18.00...tapi seperti biasa jam karet tetap berlaku...bahkan sampai jam 19.00 saya tunggu belum ada yg datang satupun!!!! ....sampai akhirnya kami berkumpul...kemudian melanjutkan perjalanan dan bertemu teman lama saya yang anggotanya ada 6 orang...akhirnya kami berangkat bareng sekitar pukul 20.30 dari sidoarjo...segera memacu kendaraan dan sekitar pukul 21.45, kami sampai di batas jalur pendakian ke gunung penanggungan. tamiajeng...padahal saat dulu main2 ke air terjun putuk truno saja butuh waktu 2 jam lebih...lah ini pada melewati hal putuk truno tapi butuh waktu lebih sedikit...benar2 berasa jd pembalap :D...saat itu kami memilih jalur tamiajeng karena teman saya mengajak untuk mendaki dari situ...kami parkir motor dan beristirahat sebentar...
Jalur awal tidak begitu menguras tenaga karena kemiringannya relatif kecil...sehingga perjalanan dilanjutkan tanpa istirahat...dengan ditemani senter di tengah kegelapan kami menikmati perjalanan dengan obrolan2 dan sedikit bercanda ringan karena tak lupa kami juga menghormati penghuni yang tak tampak disana :D. ..sekitar kurang lebih 1 jam berjalan baru tanjakan demi tanjakan dimulai...suara nafas teman2 terdengar...begitupun saya...saat bertemu jalan bercabang kami memilih lewat kanan...awalnya bingung karena yang tau jalan sudah berjalan dulu didepan. ..tak lama berjalan kami kemudian beristirahat...melihat teman2 yg tidak memakai baju terlalu tebal saya pun mengikuti mereka karena katanya lebih rileks dan lebih bagus...saat itu saya memakai jaket dobel karena kawatir dingin...dan benar saja.. .lebih nyaman memang...dan ngos2an pun lebih lama jarak waktunya...karena udara tidak terlalu terasa dingin jaket saya masukkan tas...


Tanjakan terus kami lewati dengan hati2...bahkan terkadang harus memaksakan karena kemiringannya yg ekstrim...tetapi saat perjalanan kami bisa menikmati keindahan gemerlap lampu kota dari atas...kelap kelip...lampu2 berjejer...wah pemandangan yg jarang sekali terlihat...sayangnya karena kamera sebatas kamera hp jadi hasil foto pun pas-pas an :D...
Setelah beberapa jam melakukan pendakian melewati tanjakan terjal tanpa ada bonus jalanan datar, akhirnya sekitar pukul 00.30, kami sampai juga di puncak yang disebut puncak bayangan gunung penanggungan...aahhh....lega rasanya...terlihat puncak utama gunung penanggungan sudah dekat ...dan terlihat sepertinya medannya mudah untuk dilalui...tapi saat saya bertanya ke salah satu teman yang pernah sampai puncak ternyata perjalanan masih sekitar 2 jam lagi...dan medannya lebih terjal dan lebih berat dari sebelumnya....wtf! !!!!!....akhirnya kami memutuskan untuk beristirahat dulu di pos 1 dan ada beberapa orang diantara kami yang tertidur sehingga sulit untuk di ajak jalan lagi karena badan sudah dingin dan kaki sudah tidak ingin melanjutkan perjalanan.akan tetapi perjalanan belum selesai sampai disini masih banyak tanjakan terjal yang akan kita lalui ntuk menuju puncak



Gunung Penanggungan, merupakan gunung berapi yang sedang tidur atau sedang dalam keadaan tidak aktif. Gunung Penanggungan sering disebut miniatur Semeru, karena jika di lihat kondisi puncaknya sangat tandus, mirip Semeru. Ketinggian sekitar 1.653 mdpl, puncak penanggungan terdiri dari bebatuan cadas dan jarang di tumbuhi pohon, hingga jika di lihat dari kejauhan mirip kepala botak tanpa rambut. Pada malam hari, udara di puncak berkisar sekitar 10 - 15 derajat sedangkan pada siang hari berkisar sekitar 15 - 25 derajat. Dari kaki sampai lereng bawah Gunung Penanggungan berupa hutan lindung dengan jenis tanaman rimba seperti jempurit, kluwak, ingas, kemiri, dawung, bendo, wilingo dan jabon. Di bawah tegakan pohon-pohon raksasa ini, tumbuh tanaman empon - empon seperti kunir, laos, jahe dan bunga - bunga kecil. Lebatnya pepohonan menyebabkan udara di sini terasa lembab, sinar matahari tidak sepenuhnya menembus tanah. Sampai di lereng atas ditumbuhi caliandra, yang bercampur dengan jenis Resap, Pundung dan Sono.Caliandra merah tampak mendominasi, tumbuh lebat hampir menutup permukaan tanah, walaupun pertumbuhannya kerdil di tengah hamparan rumput gebutan. Demikian juga keadaan di puncak; hanya akar rumput gebutan yang mampu tumbuh menerobos kerasnya batuan padas Gunung Penanggungan. - See more at: http://chk2489.blogspot.com/2013/03/jalur-pendakian-gunung-penanggungan.html#sthash.vXySLvfc.dpuf

Sumber: http://chk2489.blogspot.com/2013/03/jalur-pendakian-gunung-penanggungan.html
Muhammad Chamdun
Gunung Penanggungan, merupakan gunung berapi yang sedang tidur atau sedang dalam keadaan tidak aktif. Gunung Penanggungan sering disebut miniatur Semeru, karena jika di lihat kondisi puncaknya sangat tandus, mirip Semeru. Ketinggian sekitar 1.653 mdpl, puncak penanggungan terdiri dari bebatuan cadas dan jarang di tumbuhi pohon, hingga jika di lihat dari jarak mirip kepala botak tanpa rambut. - Lihat selengkapnya di: http://chk2489.blogspot.com/2013/03/jalur-pendakian-gunung-penanggungan.html#sthash.vXySLvfc.dpuf

Sumber: http://chk2489.blogspot.com/2013/03/ jalur-pendakian-gunung-penanggungan.html
Muhammad Chamdun
Gunung Penanggungan, merupakan gunung berapi yang sedang tidur atau sedang dalam keadaan tidak aktif. Gunung Penanggungan sering disebut miniatur Semeru, karena jika di lihat kondisi puncaknya sangat tandus, mirip Semeru. Ketinggian sekitar 1.653 mdpl, puncak penanggungan terdiri dari bebatuan cadas dan jarang di tumbuhi pohon, hingga jika di lihat dari jarak mirip kepala botak tanpa rambut. - Lihat selengkapnya di: http://chk2489.blogspot.com/2013/03/jalur-pendakian-gunung-penanggungan.html#sthash.vXySLvfc.dpuf

Sumber: http://chk2489.blogspot.com/2013/03/ jalur-pendakian-gunung-penanggungan.html
Muhammad Chamdun
Gunung Penanggungan, merupakan gunung berapi yang sedang tidur atau sedang dalam keadaan tidak aktif. Gunung Penanggungan sering disebut miniatur Semeru, karena jika di lihat kondisi puncaknya sangat tandus, mirip Semeru. Ketinggian sekitar 1.653 mdpl, puncak penanggungan terdiri dari bebatuan cadas dan jarang di tumbuhi pohon, hingga jika di lihat dari jarak mirip kepala botak tanpa rambut. - Lihat selengkapnya di: http://chk2489.blogspot.com/2013/03/jalur-pendakian-gunung-penanggungan.html#sthash.vXySLvfc.dpuf

Sumber: http://chk2489.blogspot.com/2013/03/ jalur-pendakian-gunung-penanggungan.html
Muhammad Chamdun

  • Digg
  • Del.icio.us
  • StumbleUpon
  • Reddit
  • RSS

ADAT AMBALAN DAN ADAT RACANA

Adat ambalan adalah adat kebiasaan yang ditentukan dan ditaati oleh para Pramuka Penegak dan Pandega di Suatu Ambalan/ Racana.
Adat memiliki tujuan yakni agar dengan adanya adat kebiasaan tersebut, para Pramuka Penegak dan Pandega dapat membiasakan diri menepati segala peraturan yang berlaku di tempat mereka.
MEMAHAMI ADAT AMBALAN/ RACANA.
1. Proses pembuatan adat ambalan/ racana dilakukan seperti pembuatan sandi ambalan/ racana yaitu melalui musyawarah ambalan.
2. Adat ambalan/ racana sebaiknya tidak usah tertulis, tetapi benar-benar dihayati dan dipatuhi oleh setiap anggotanya. Jika seseorang merasa telah melanggar adat yang berlaku bersedia menerima sangsi.
3. Adat Ambalan / Racana harus mampu mendorong para anggotanya untuk bertindak disiplin., patuh dan mengarah kepada kehidupan bermasyarakat yang baik dan maju.
4. Di dalam adat Ambalan/ Racana harus terdapat ketentuan :
Wajib mengikuti renungan jiwa sebelum dilantik sebagai Penegak Bantara.
Variasi dalam melaksanakan pelantikan, dapat menimbulkan kesan menyenangkan yang sukar dilupakan bagi yang dilantik, seperti misalnya : sebelum dilantik harus mencuci wajahnya, lalu membersihkan dengan handuk putih, lalu menghormat kepada bendera sebelum memasuki ruangan, sujud kepada orang tuannya sebelum dilantik dll.
Pada upacara kenaikan tingkat, dari Penegak Bantara ke Penegak Laksana ada pemberian pusaka sesuai dengan adat setempat, antara lain seperti : bamboo runcing beserta bendera merah putihnya, Panah beserta busurnya, keris dll. Pengadaan dan pemberian pusaka ini harus disertai maknanya.
Adat ambalan/ racana merupakan adat kebiasaan di lingkungan ambalan/ racana yang merupakan tingkah perilaku yang unik dan positif, contoh :
- Bagi yang terlambat datang harus menyalami seluruh anggota yang telah hadir terlebih dahulu,
- Saling memberikan salam saat bertemu dimana saja.
- Pada saat pembacaan sandi ambalan dalam upacara pembukaan/ penutupan latihan mengambil sikap/ gerakan tertentu.
Pada hakekatnya Adat ambalan/ racana merupakan gambaran watak dan ciri khas kehidupan di lingkungan ambalan/ racana.

  • Digg
  • Del.icio.us
  • StumbleUpon
  • Reddit
  • RSS

ciri-ciri sifat yang disukai wanita dan pria

10 Kualitas Pribadi yang Disukai
1. Ketulusan
Menempati peringkat pertama sebagai sifat yang paling disukai oleh semua orang. Ketulusan membuat orang lain merasa aman dan dihargai, karena yakin tidak akan dibodohi atau dibohongi. Orang yang tulus selalu mengatakan kebenaran, tidak suka mengada-ada, pura-pura, mencari-cari alasan atau memutarbalikkan fakta. Prinsipnya “Ya diatas Ya dan Tidak diatas Tidak”. Tentu akan lebih ideal bila ketulusan yang selembut merpati itu diimbangi dengan kecerdikan seekor ular. Dengan begitu ketulusan tidak menjadi keluguan yang bisa merugikan diri sendiri.
2. Berbeda dengan rendah diri yang merupakan kelemahan, kerendahan hati justru mengungkapkan kekuatan.
Hanya orang yang kuat jiwanya yang bisa bersikap rendah hati. Ia seperti padi yang semakin berisi semakin menunduk.Orang yang rendah hati bisa mengakui dan menghargai keunggulan orang lain.Ia bisa membuat orang yang diatasnya merasa oke dan membuat orang yang dibawahnya tidak merasa minder.
3. Kesetiaan
Sudah menjadi barang langka dan sangat tinggi harganya.Orang yang setia selalu bisa dipercaya dan diandalkan. Dia selalu menepati janjinya, mempunyai komitmen yang kuat, rela berkorban dan tidak suka berkhianat.
4. Orang yang bersikap positif
Selalu berusaha melihat segala sesuatu dari kacamata positif, bahkan dalam situasi yang buruk sekalipun. Dia lebih suka membicarakan kebaikan daripada keputusasaan, lebih suka mencari solusi. Dia selalu berusaha memahami dan mengerti orang lain daripada frustasi, lebih suka memuji daripada mengecam, dsb.
5. Karena tidak semua orang dikaruniai temperamen ceria, maka keceriaan tidak harus diartikan ekspresi wajah dan tubuh, tapi sikap hati.
Orang yang ceria adalah orang yang bisa menikmati hidup, tidak suka mengeluh dan selalu berusaha meraih kegembiraan. Dia bisa mentertawakan situasi orang lain, juga dirinya sendiri. Dia punya potensi untuk menghibur dan mendorong semangat orang lain.
6. Orang yang bertanggung jawab
akan melaksanakan kewajibannya dengan sungguh-sungguh. Kalau melakukan kesalahan, dia berani mengakuinya. Ketika mengalami kegagalan, dia tidak akan mencari kambing hitam untuk disalahkan, bahkan kalau dia merasa kecewa dan sakit hati, dia tidak akan menyalahkan siapapun. Dia menyadari bahwa dirinya sendirilah yang bertanggung jawab atas apapun yang dialami dan dirasakannya.
7. Rasa percaya diri
memungkinkan seseorang menerima dirinya sebagaimana adanya, menghargai dirinya dan menghargai orang lain. Orang yang percaya diri mudah menyesuaikan diri dengan lingkungan dan situasi yang baru.
Dia tahu apa yang harus dilakukannya dan melakukannya dengan baik.
8. Kebesaran jiwa
dapat dilihat dari kemampuan seseorang memaafkan orang lain. Orang yang berjiwa besar tidak membiarkan dirinya dikuasai oleh rasa benci dan permusuhan. Ketika menghadapi masa-masa sukar dia tetap tegar, tidak membiarkan dirinya hanyut dalam kesedihan dan keputusasaan.
9. Orang-orang yang “Easy Going” menganggap hidup ini ringan.
Dia tidak suka membesar-besarkan masalah kecil. Bahkan berusaha mengecilkan masalah-masalah besar. Dia tidak suka mengungkit masa lalu dan tidak mau khawatir dengan masa depan. Dia tidak mau pusing dan stress dengan masalah-masalah yang berada diluar kontrolnya.
10. Empati
adalah sifat yang sangat mengagumkan. Orang yang berempati bukan saja pendengar yang baik, tapi juga bisa menempatkan diri pada posisi orang lain. Ketika terjadi konflik dia selalu mencari jalan keluar terbaik bagi kedua belah pihak, tidak suka memaksakan pendapat dan kehendaknya sendiri. Dia selalu berusaha memahami dan mengerti orang lain

  • Digg
  • Del.icio.us
  • StumbleUpon
  • Reddit
  • RSS

PRAMUKA PENEGAK

 PENEGAK
Penegak adalah anggota gerakan Pramuka yang sudah memasuki jenjang umur 16 sampai 21 tahun.
Ada beberapa tingkatan dalam Penegak yaitu :
* Penegak Bantara
* Penegak Laksana
* Penegak Garuda
dimana tingkatan tersebut Pramuka Garuda ialah tingkatan tertinggi dalam Golongan Penegak.
10 orang Penegak disebut Sangga,dalam satu Sangga dipimpin salah seorang Penegak yang disebut Pimpinan Sangga (PINSA). Beberapa Sangga terbentuklah yang namanya AMBALAN, yang dipimpin oleh PRADANA. Didalam Ambalan terdapat struktur organisasi yang lengkap misal : Krani, Juru Uang,Juru Adat dan Anggota. Setiap Ambalan mempunyai nama yang bermacam-macam, bisa nama pahlawan, tokoh pewayangan dan lain sebagainya.
Bunyi Trisatya Pramuka Penegak berbeda dengan Trisatya Penggalang. Berikut bunyi Trisatya Penegak:
Trisatya Demi kehormatanku aku berjanji akan bersungguh-sungguh menjalankan kewajibanku terhadap Tuhan Yang Maha Esa dan negara kesatuan Republik Indonesia, menolong sesama hidup dan ikut serta membangun masyarakat, menepati Dasa Darma.
Kegiatan-kegiatan Penegak
Kegiatan Pramuka Penegak adalah perwujudan dari sumpah di atas. Berikut ini acara-acara pertemuan Penegak:
* Lompat Tali (Kegiatan ini dilaksanakan di masing-masing Ambalan)
* Pelantikan Penegak Bantara & Laksana
* Gladian Pimpinan Sangga (DIANPINSA)
* Raimuna (Rover Moot)
* Perkemahan Wirakarya (Community Development Camp)
* Perkemahan Bhakti (sama dengan Perkemahan Wirakarya tetapi merupakan acara Satuan Karya)

  • Digg
  • Del.icio.us
  • StumbleUpon
  • Reddit
  • RSS

kata motivator mario teguh

  • Kedewasaanmu berkembang dari kesalahan yang kau sabari dan kegagalan yang kau tabahi.
  • Hidup ini hanya sedamai keikhlasan kita untuk mengutamakan pikiran dan perasaan baik, yang biasa kita sebut 'bersyukur'.
  • Sebagian besar pembenci adalah orang baik yang sedang salah mengerti. Mario Teguh
  • Anda bukan siapa yang dikatakan oleh dunia. Anda harus memutuskan siapa Anda sekarang dan akan menjadi apa Anda nanti.
  • Jangan hidup repot berusaha menghilangkan kegalauan. Sukseslah walau pun galau.  
  • Orang kuat adalah orang yang juga memiliki kelemahan, tapi memilih berfokus pada kekuatannya.
  • Jangan meratap seperti itu. Kesedihanmu membuat orang yang mengkhianati cintamu bangga, bahwa engkau mengemis cintanya.  
  • Laki-laki yang menghina wanita yang menyatakan cinta, adalah laki-laki yang tidak boleh dinikahi oleh siapa pun. 
  • Jangan kau biarkan kesedihan karena kesalahan masa lalumu, lebih besar daripada impian masa depanmu. Move on! 

  • Digg
  • Del.icio.us
  • StumbleUpon
  • Reddit
  • RSS