A PAPER

TOURISM : LOCAL CULTURES AND VALUES

Mr. As’ari, M.Pd

By :

7th Group

Masriah (161230044)
Widian Sri Rahayu (161230047)
Ranum Pratika Septin (161230058)

TBI – 6 B

ENGLISH EDUCATION DEPARTMENT

FACULTY OF EDUCATION AND TEACHER TRAINING
STATE ISLAMIC UNIVERSITY
SULTAN MAULANA HASANUDDIN BANTEN
2019

1
 PREFACE

Thank to Almighty God who has given His bless us for

finishing the English paper assignment entitled “Tourism Local
Culture and Values”.

This scientific work we have compiled with the maximum and

get help from various parties so as to facilitate the making of this
paper. To that end we extend our gratitude to all those who have
contributed in the making of this paper.

In spite of all that, we are fully aware that there are still
shortcomings in terms of both sentences and grammar. Therefore
with open arms we receive all the suggestions and criticism from our
readers so that we can improve this scientific paper.

Last but not least, we hope that this paper can be useful for the
community as well as inspiration to the readers.

Serang, March, 16th 2019

The 7th Group

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 CONTENTS

PREFACE ...........................................................................................................i

CONTENTS ...................................................................................................... ii

CHAPTER I INTRODUCTION

A. Background of the problem................................................................. 1

B. Problem Formulation........................................................................... 1

BAB II DISCUSSION

A. The Definition of Culture and Value .................................................. 2

B. Sumba .................................................................................................. 3
C. Bali ..................................................................................................... 6
D. Baduy ................................................................................................. 9

BAB III CLOSING

A. Conclusion ........................................................................................ 15

REFERENCE ................................................................................................... 16

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 CHAPTER I
INTRODUCTION

A. Background of the problem

Cultural tourism has a long history, and with its roots in the Grand Tour is
arguably the original form of tourism. It is also one of the forms of tourism that
most policy makers seem to be betting on for the future. The World Tourism
Organisation, for example, asserted that cultural tourism accounted for 37% of
global tourism, and forecast that it would grow at a rate of 15% per year. Such
figures are often quoted in studies of the cultural tourism market (e.g. Bywater,
1993), but are rarely backed up with empirical research.
Other commentators, however, have suggested that cultural tourism may
do more harm than good, allowing the cultural tourist to penetrate sensitive
cultural environments as the advance guard of the mass tourist. It is difficult to
assess whether an optimistic or a pessimistic view of cultural tourism is correct,
simply because we know remarkably little about it. Who are the cultural tourists?
What are their motivations? Where do they go? These essential questions are still
very difficult to answer, which indicates that the market is still not very well
understood. One of the key reasons for the lack of information on the cultural
tourism market is the fact that a consistent definition of cultural tourism does not
exist. Individual studies adopt differing definitions, which makes them difficult to
compare. Discussions of the definition of cultural tourism may seem academic,
but the question of definition can be crucial. Unless we know who the cultural
tourists are, or how many there are, how can we market cultural tourism
effectively or plan for the management of cultural tourism?

B. Problem Formulation
1. What is the definition of culture and value?
2. How the culture and value of Sumba ?
3. How the culture and value of Bali ?
4. How the culture and value of Baduy ?

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 CHAPTER II
DISCUSSION

A. The Definition of Culture and Value

Culture is the characteristics and knowledge of a particular group of people,

encompassing language, religion, cuisine, social habits, music and arts. The
Center for Advance Research on Language Acquisition goes a step further,
defining culture as shared patterns of behaviors and interactions, cognitive
constructs and understanding that are learned by socialization. Thus, it can be seen
as the growth of a group identity fostered by social patterns unique to the group.
"Culture encompasses religion, food, what we wear, how we wear it, our
language, marriage, music, what we believe is right or wrong, how we sit at the
table, how we greet visitors, how we behave with loved ones, and a million other
things," Cristina De Rossi, an anthropologist at Barnet and Southgate College in
London, told Live Science. The word "culture" derives from a French term, which
in turn derives from the Latin "colere," which means to tend to the earth and grow,
or cultivation and nurture. "It shares its etymology with a number of other words
related to actively fostering growth," De Rossi said..1
Individual cultures emphasize values which their members broadly share.
Values of a society can often be identified by examining the level of honor and
respect received by various groups and ideas. Values relate to the norms of a
culture, but they are more global and intellectual than norms. Norms provide rules
for behavior in specific situations, while values identify what should be judged as
good or evil. While norms are standards, patterns, rules and guides of expected
behavior, values are abstract concepts of what is important and worthwhile. Flying
the national flag on a holiday is a norm, but it reflects the value of patriotism.
Wearing dark clothing and appearing solemn are normative behaviors to manifest
respect at a funeral. Different cultures represent values differently and to different

1
Zimmermann. "What is Culture?." , https://www.livescience.com/21478 , accesed on March, 3rd
2019.

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levels of emphasis. "Over the last three decades, traditional-age college students
have shown an increased interest in personal well-being and a decreased interest
in the welfare of others." Values seemed to have changed, affecting the beliefs,
and attitudes of the students.2

B. Sumba

1. Administration
Sumba (Indonesian: Pulau Sumba) is an island in eastern Indonesia. It is
one of the Lesser Sunda Islands and is in the province of East Nusa Tenggara.
Sumba has an area of 11,059.6 square kilometres (4,270.1 square miles), and
the population was estimated to be 755,849 in 2015. To the northwest of
Sumba is Sumbawa, to the northeast, across the Sumba Strait (Selat Sumba),
is Flores, to the east, across the Savu Sea, is Timor, and to the south, across
part of the Indian Ocean, is Australia. he island and the very small islands
administered with it are split into four regencies (local government regions),
following re-organisation in 2007. These are Sumba Barat (West Sumba),
Sumba Barat Daya (Southwest Sumba), Sumba Tengah (Central Sumba) and
Sumba Timur (East Sumba).

2. Sumba Cloth
Sumba is famous for ikat textiles, particularly very detailed hand-woven
ikat. The process of dying and weaving ikat is labor-intensive and one piece
can take months to prepare. In eastern Sumba, movements of cloth—through
designs and exchanges—colorfully map processes of cosmopolitanism and of
conservatism, shaping historical and recently shifting divisions in the worlds
of men and women. The stories surrounding this cloth are varied and include
those of animists, Christians, and Moslems; Sumbanese, Indonesian Chinese,
and Westerners; inventive geniuses, master artisans, and exploited weavers;

2
Wikipedia. " Value (ethics) " , https://en.wikipedia.org/wiki/Value_(ethics), accesed on March,
3rd 2019.

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 rogues, entrepreneurs, nobles, and slaves. In the eastern coastal portion of
Sumba, vibrantly pictorial cloth (hemba maramba) long has been a medium
for identification, marking social rank through motifs and colors. Textiles
historically have identified clan groups in the alliances indexed by their
circles of exchange. In the caste-based communities of the region, cloth is one
element in a centuries-old system of conspicuous consumption that visibly
communicates authority and place—through high-peaked ancestral homes,
funerary megaliths, and elaborate fabrics. The quantity and quality of local
textiles enfolding the dead upon burial or accompanying a bride as she settles
in her husband’s village assert social status in a persistent and strikingly
visible aesthetics of power and identity.3

3. Culture and Value

People in eastern Sumba presently live with a multiplicity of moral
standards and juggle social and religious systems that shift between amodern,
state-promoted, moral universalism of monotheistic religion (agama, I.) and
local, customary ideas of the right ordering of the world (huri, often also
referred to by the Indonesian term “adat”). Between this balancing of a
morality introduced by forces away from their island and particularities
enforced by beliefs and phenomena that thrive on its landscape, Sumba’s
people evince a multidimensionality to their ways of living and thinking that
can only be modestly revealed through my account.
Sumba has a highly stratified society based on castes. This is especially
true of East Sumba, whereas West Sumba is more ethnically and
linguistically diverse. The indigenous eastern Sumbanese maintain a basically
three-tiered caste system, composed of nobility (maramba), commoners
(kabihu), and slaves (ata). Following Sumba’s incorporation into an
Indonesian national system, the nobility no longer has legal control with
which to enforce customary law (uku marapu), but it nevertheless retains

3
Jill Forshe, Between the folds : stories of cloth, lives, and travels from Sumba, (University of
Hawai‘i Press: Honolulu, 2001), p. 4.

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considerable social control. The maramba caste still possesses extensive
resources, especially in terms of land (tana) and livestock (banda luri,‘living
wealth’), and persists in demonstrating status through display. Social power
has manifested visibly through time in large, often elaborately carved funeral
megaliths (reti), strikingly graphic textiles (hinggi maramba) worn as
clothing, and clan homes (uma kabihu) with immense, high-peaked roofs
(ndidung). Through such display, Sumbanese elites assert—visibly—status
and dominion.6 In current times, however, systems of local power are
challenged by forces such as Indonesian national law and ideology, religious
conversion, public education, increased ethnic pluralism in Sumba, general
access to print media and television, and growing local interaction with
foreigners through the tourist and textile trades.
The Sumbanese people speak a variety of closely related Austronesian
languages and have a mixture of Austronesian and Melanesian ancestry. The
largest language group is the Kambera language, spoken by a quarter of a
million people in the eastern half of Sumba.
Twenty-five to thirty percent of the population practices the animist
Marapu religion. The remainder are Christian, a majority being Dutch
Calvinist with a substantial minority being Roman Catholic. A small number
of Sunni Muslims can be found along the coastal areas. The animist belief
system historically general to Sumba is called Marapu (which means “the
roots” in the Austronesian language of Kambera). Of the population of 165,00
within the district (kabupaten, I.) of East Sumba (which is divided from the
district of West Sumba by a border running north and south through roughly
the center of the island), I estimated in 1994 that currently half was still
within the Marapu fold. Many Christian converts in the region continue to
practice Marapu rituals and express pre-Christian beliefs, particularly
involving death rituals, marriage alliances, and honoring ancestral and
supernatural powers that be.

4. Tourism

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 Some places to visit :
1.Tanggedu Waterfall, 26 kilometres from the East Sumba Regency's
capital city of Waingapu.
2. Puru Kambera Beach, 26 kilometres from Waingapu, a one-hour drive
3. Tarimbang Bay, 120 kilometres from Waingapu, a three-hour drive, is a
surfers paradise with 2- to 3-meter tall waves between June and
September.
4. Watu Mandorak Cove, a white sandy beach with cliffs, a two-hour
drive, and 42 kilometers from Tambolaka in the dry season. It takes longer
and is not recommended in the rainy season.
5. International hotels; The island's most popular resort is the Nihiwatu
Resort (which changed its name in 2017 to Nihi Sumba) which has been
ranked as one of the world's five best eco-hotels and was awarded the
world's best hotel of 2016 and 2017 from Travel + Leisure for its native
ambiance and authentic local experience. Despite its expensive rates, the
resort has been fully booked.

C. Bali
Bali is not just a tropical paradise, it is also a cultural adventure for you to take
on. There are many tropical beaches in the world, but only Bali offers them with
its spiritual, traditional values you will not find elsewhere. Balinese Hinduism is
distinctive for its addition to the island’s own traditional values.

For Balinese people, this aspect of their life is extremely important. And
knowing that you, a visitor to their island, acknowledge it, and they will give you
nothing but respect in return. Plus, it will give your vacation spiritual experiences
you’ll never have elsewhere. So, get ready to make some changes to your itinerary
for this tropical island of gods.4

a. The Nature of Bali

4
http://jurnal.fkip.unila.ac.id/index.php/aksara

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 Many brochures, magazines, and websites introduce and describe
Bali as a piece of heaven on earth. Bali Island is situated east of Java and
the west of the Lesser Sunda Islands in the Indonesia archipelago. The
island covers an area of 5,632.86 km2 and is theprimary home of the
Hindu community in Indonesia. Administratively, the whole area is
divided into seven regencies, namely, Badung, Gianyar, Klungkung,
Bangli, Karangasem, Jembrana and Buleleng and Denpasar city (Whitten
et al. 1996, Pemprov Bali 2006, Picard 2006).
Bali is mostly a volcanic island, located in the Sunda volcanic arc.
Two mountains remain active in the center of island: Mt Agung (3,142 m)
and Mt. Batur (1,717 m). The last eruption of Mt. Agung was recorded in
1963 and resulted in serious disturbance, killing 1,148 people. For the
Balinese, Mt. Agung and Mt. Batur are sacred sites and homes to Gods.
Volcanoes have played a crucial role in the natural history of the island
and have a positive impact because they have created fertile land for
agriculture. According to official documents, most agricultural land,
164,749 ha, consists of areas with 15～40% slopes. Currently, Bali
contains about 130,686 ha. (or 23.20% of the total island area) of tropical
forest, which is dominated by lowland tropical forest rich in terms of plant
species. An additional 3,012 ha are covered by angrove and swamp
forests. The office for forest protection and conservation was established
in 1970 and currently controls an area of about 24,430 ha, including a
national park and other protected areas (Pemprov Bali 2006). The Bali
Barat National Park (19,002 ha.) plays an important role in the Bali
Starling Leucopsar rothschildi conservation program, and is also home to
other protected animals, including Cervus timorensis, Bos javanicus, Felis
marmorata, and Manis javanicus (Whitten et al. 1996). The pristine
tropical forest and biodiversity are a growing tourist attraction. In 2003,
the park was visited by 65,846 domestic and 15,226 international tourists
(Pemprov Bali 2006).
b. Culture of Bali

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 In many parts of the globe, humans have been interacting with
nature for a long time. Interactions between humans and nature produce
cultural landscapes in every corner of the world (Plachter and Rössler
1995, Hong et al. 2008). Diverse people living in different environments
and with different cultures have developed strategies to survive in their
landscapes, creating numerous forms of such landscapes as a result of their
efforts to sustain their communities. These human-modified landscapes are
often regarded as part of nature and humans therefore become a
component of nature.
1. Manner, Balinese People are the friendly and warm people who are
living in their daily social life style.
2. Language, Indonesia (Resmi), Bali, Jawa, Sasak, Madura, Inggris dab
Jepang
3. Religion : Hindu ( 83.46%) Islam (13.37 %) Kristen Protestan
(1.66%), katolic , Budha, Kongucu
4. Bali Museum Guide
 Monumen Perjuangan Rakyat
 ogah ogah museum soka beach
 Bali Provincial state museum
 Indonesian Becak Musium
5. Traditional Dance
 Tari Kecak
 Barong
 Tari Trunajaya
c. Ethnoecology And Tourism Authenticity
The Image Of A Destination Is The Main Factor Affecting
Tourists' choice of destinations, and is also a crucial factor in determining
tourist satisfaction (Baud-Bovy and Lowson 2002, Fyall et al. 2005).
In past decades, tourism planners have recognized that authenticity is
one of most significant factors that promote tourist arrivals (Wang 1999,
Yeoman et al. 2007, Hakim et al. 2008), particularly in the recent tourism

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 market, where new generations of tourists have a high level of education,
pay a lot of attention to conservation issues, are aware of indigenous
societies and seek genuine natural attractions (TIES 2000). However,
debates about authenticity in tourism have been continuous and so far
there is no consensus about the basic concept behind authenticity (Wang
1999). However, generally it is accepted that authenticity is associated
with the indigenous society and its cultural attributes. The term “authenti
city” is used to represent the originality of a particular destination to
tourists who desire an experience involving the indigenous people,
indigenous works of art, artifacts, indigenous rituals and so in a particular
tourism destination.
The concept of authenticity is often applied to heritage tourism and
ethnic/tribal-oriented attractions (Fyall et al. 2005, Swarbrooke 2006). In
this regard, reports about a destination's authenticity conclude that spatial
elements of a destination are essential to provide an authentic experience
(or tourist experience) of the toured object. Because authenticity is the
concept originating in the condition of modernity and has been
conceptualized and perceived by western/tourist/non-indigenous
communities as the typical character of the particular area, the authentic
destination should be able to represent the "sound of place" for every
touring program and object visited (Yeoman et al. 2007). This implies that
the preservation of indigenous environments is crucial in order to define
destination authenticity. Moreover, Hall (2007) argues that the integration
of environmental components and physical and social components of
every day life of the place is also important. Loss of such integration can
lead to dishonest representation of the destination.

D. Baduy
a. Society in Baduy
Kanekal region based on coordinates 6 ° 27'27 "106 ° 4'55" BT
(Permana, 2001). They reside right at the foot of the Kendeng hill in

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 Kanekes, Leuwidamar Subdistrict, Lebak Regency, km from the city of
Rangkasbitung. The area which is part of the Kendeng Mountains with
an altitude of 300 - 600 m above sea level (DPL) has mountains and is
bumpy with the average slope of land is volcanic soil (in the north),
sedimentary land (in the middle), and soil mixture (in the south).
The Baduy tribe is a Banten tribe indigenous group that lives in the
Lebak Regency area, Banten. It is 2 Baduy Tribes, namely Outer Baduy
and Inner Baduy, where Inner Baduy is an area that has not been
touched at all by the outside world but still accepts the government
system. Unlike the Inner Baduy, the life of the Outer Baduy Tribe has
been questioned by the lives of modern society.
Here are some info to get to know more about the Inner Baduy
Tribe: The Baduy are indigenous people of the Banten tribe who live in
the Kanekes region, Leuwidamar sub-district, Lebak Regency, Banten
and have a population of around 26,000. The term "Baduy" is a term
given by outside residents to these community groups. Whereas they
themselves prefer to refer to themselves as urang Kanekes or "Kanekes"
according to the name of their territory.5
b. Baduy community inside
In the midst of modern life that is comfortable with electricity,
motorized vehicles, television entertainment and other luxury
entertainment venues, the Baduy people are still loyal to their simplicity
and life using candle lighting or teplok lamps. Everywhere they walk
and there is no telephone. There is no touch of modernization there,
everything is simple and produced by themselves, such as eating,
clothing, and sandals. Although anti-modernization, they still respect the
modern life around it. According to wrong
one of their leaders, "Misunderstanding modernization will only
make us lazy and not grateful for God's gift. We can forget about the
5
https://kilikili-adventure.com/intermezzo/story/mengenal-lebih-jauh-tentang-suku-pedalaman-
baduy-dalam

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 earth and its contents, when we feel that we are modern and great. "
Simplicity and tolerance of the surrounding environment are the main
teachings in the Baduy community. From these two elements, a sense of
mutual cooperation will automatically emerge in their lives. There is no
compulsion to follow and maintain a peaceful tradition of life by them.
There is no jealousy with each other because everything is done
together. Social interests are always put forward so that individual
ownership is rare, but still uphold the principles of democracy. There are
no social or economic gaps between individuals there.
c. Religion in the Inner Baduy Society
Religion is the teachings of Sunda Wiwitan, namely the teachings
of hereditary ancestors rooted in respect for karuhun or ancestral spirits
and worship of the spirit of natural forces (animism). The beliefs of the
Kanekes people are referred to as Sunda Wiwitan which is rooted in the
worship of ancestral spirits (animism) which subsequently influenced
ancient Hinduism. Meanwhile, the most important object of trust for the
Kanekes community is the existence of the Arca Domas, a sacred statue
that is worshiped once a year and is located in a mysterious place and
kept secret. The Kanekes worship the Arca Domas in the month of
Kalima. Only puun is the highest customary leader and only selected
members of the community follow the cult.6

d. Culture in the inner Baduy community

The Baduy tribe, the tribe that remains in this century still
maintains its life to stay close and friendly with nature. Building a
peaceful, prosperous and prosperous society without having to come into
contact with the outside world which is racing against modernity and the
progress of the times. In the daily life of the Baduy, even though their
religious identity has changed, but sometimes in everyday behavior,

6
file:///C:/Users/User/Documents/84fdf5c8726dd4846be227f53357db2b.pdf

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 whether it's how to dress, work, even worship their Baduy identity is not
lost. Muslim Baduy people are still in the matter of adat, because they
consider their ancestral heritage to be preserved. The variety of cultural
diversity that can be found in Baduy:

1. Natural toilets

2. No dispensary is not a significant problem

3. Cooking with firewood

4. Strong architecture without cement

5. Buried the body without a grave

6. Never been hit by a food crisis

7. Harvest honey and durian at will7

e. Customs in the Baduy community inside

Baduy Society In recognizing two systems of government, namely
the national system, which follows the rules of the Indonesian state, and
the customary system that follows the customs that are trusted by the
community. Both systems are combined or multipurposed in such a way
that there is no collision. They are still loyal to their customs that live
their lives like their ancestors. Not surprisingly, if the Inner Baduy
people up to now still abstain from using soap, hitching a car or riding a
motorcycle. Never even shoes. For example, when traveling to Jakarta,
they travel on foot for three days and three nights.
The list of taboo taboos for them is still in line: Not attending
school, using glass, using iron nails, abstaining from consuming alcohol
and raising four-legged animals, and much more. Complete clothing for
Baduy men is very important. It seems that men's clothing is incomplete
when not using weapons. For Inner and Outer Baduy if traveling, always

7
//travel.Kompas.com

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 carry a weapon in the form of a machete tucked behind his waist. These
clothes are usually still equipped with a cloth bag or a koja bag that is
folded (carried) on his shoulder.
f. Value in the Baduy community inside
The values applied in their daily lives are widely adopted from a
combination of Hinduism and Buddhism. The lack of interaction
between the Baduy community and the outside world caused the
development of their religious teachings to be slow. In its development,
the Baduy community adapted the teachings of Hinduism and Buddhism
with the lessons they got from the nature where they lived. The polite
and honest behavior of the Baduy people is solely due to their strong
adherence to the customary beliefs taught by their religion. The core of
this trust can be demonstrated by the belief that Pikukuh or the absolute
customary provisions conveyed by the ancestors to always be adhered to
and taken into account in the daily lives of the Baduy community. This
great legacy of ancestors is used as a 'holy word' and a role model for the
Baduy people to this day. The most important contents of the concept of
pikukuh (compliance) of the Baduy community are the concept of
provisions ketentuan without any changes, ’or as few changes as
possible.
The sacredness of the teachings of the Baduy religion made them.
be careful and obedient in carrying out various kinds of adat in daily life.
Second, even though the Baduy community is known as a community
that is obedient and always adheres to its customary beliefs with the
concept of teaching life ‘without any changes, 'however the fact is that
many Baduy people have experienced changes. Third, until the time this
research was conducted, there was not found a single data related to the
conflict between the Baduy and the Muslim Baduy which was motivated
by religious motives.
If there is a conflict, it is related to the dispute over the cultivation
of the existing farming area around the Baduy area. Religious

13
 harmonization in the Baduy region is caused by their strength in holding
the principle that they originate from one descendant or family. Fourth,
many phenomena of conversion that occur in the Baduy community are
caused by several factors, including historical factors, status and social
changes.8
g. Live lihoods in the Baduy community inside
The Baduy economic system prioritizes a closed system, meaning
that economic activities are carried out only to meet daily needs and are
produced and consumed in the Baduy environment itself. So are clothes,
sandals and equipment their farms are made by using ingredients in their
environment. Only a small part of the needs is obtained from the area
around Baduy. Agriculture is a major and important economic activity,
while additional activities are in the form of crafts such as sarongs,
clothes, and making palm sugar. With the ideology that economic
activities are only to fulfill daily needs and not to enrich themselves,
there are not many types of economic activities carried out by them like
modern society in general. besides that they also get additional income
from selling fruits they get in the forest such as durian and tamarind, and
forest honey.

8
file:///E:/tourism/MASYARAKAT%20BADUY%20-%20Handout-PKL%20Geo%20Terpadu.pdf

14
 CHAPTER III
CONCLUSION

As the issue of globalization takes place in this modern time, the challenge
of preserving the few remaining cultural communities around the world is
becoming hard. In a tribal-based community, reaching economic advancement
with minimal negative impacts is an essential objective to any destination planner.
Since they are using the culture of the region as the main attraction, sustainable
destination development of the area is vital for them to prevent the negative
impacts (i.e., destroying the authentic identity of the tribal community) due to
tourism.

Certainly, the principle of "one size fits all” doesn't apply to destination
planning. The needs, expectations, and anticipated benefits from tourism vary the
money is good there. This is clearly exemplified as local communities living in
regions with tourism potential (destinations) develop a vision for what kind of
tourism they want to facilitate, depending on issues and concerns they want to be
settled or satisfied.

15
 REFERENCES

Jill Forshe. (2001). Between the folds : stories of cloth, lives, and travels from
Sumba, Honolulu : University of Hawai‘i Press
Jill Forshe. (2006). Culture and Customs of Indonesia, London : Greenwood
Press
Zimmermann. (2019, March 3rd). https://www.livescience.com/21478
Wikipedia. (2019, March 3rd). https://en.wikipedia.org/wiki/Value_(ethics).
https://kilikili-adventure.com/intermezzo/story/mengenal-lebih-jauh-tentang-suku-
pedalaman-baduy-dalam
http://jurnal.fkip.unila.ac.id/index.php/aksara
file:///E:/tourism/MASYARAKATBADUYTerpadu.pdf
//travel.Kompas.com

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