The Mandalika International Circuit, A Great Circuit and Country to Fight for The Title

The Mandalika International Circuit (officially named Pertamina Mandalika International Street Circuit) is a racing circuit located in the Mandalika Special Economic Zone (KEK Mandalika) in Kuta Village, Central Lombok, West Nusa Tenggara. This circuit has a track length of 4.31 km with 17 turns. The Mandalika Circuit is planned to host the 2022 MotoGP season and also the 2021 Superbike World Championship season.

This circuit was originally planned to have a length of 4.8 km, but changed to 4.32 km with 19 turns. But the design was shortened again to 4.31 km with 17 bends. According to Ricky Baheramsjah, CEO of the Mandalika Grand Prix Association, the corners are reduced due to safety factors: "Too many corners, there is a risk of an accident. Then it is replaced with a straight track to add to the overtaking action." In addition, the circuit design was also judged to be "more favorable to one manufacturer".

At the time of inauguration, this circuit has a length of 4.31 km with 17 bends, with a capacity of 50,000 seats in the grandstand and a total of 195,700 people. Mandalika uses Stone Mastic Asphalt (SMA) type asphalt which is rougher and is expected to strengthen the grip of the tires.

The response to the Mandalika circuit was positive overall. Carlos Checa, the 2011 WSBK World Champion, considers this Circuit suitable for a World Champion duel:

"It's going to be a great race, a great fight for the title and that's in Indonesia, one of the countries most passionate about WSBK and motorcycle racing. It's a great circuit and country to fight for the title."

Meanwhile Toprak Razgatlıoğlu "can't wait to come to Mandalika". He revealed that the Mandalika's layout "looks fun to drive".

However, some drivers also highlight the dirty track surface. Jonathan Rea said that the Mandalika Circuit was a little dirty, especially on the off line. But others like Scott Redding, Leon Haslam and Michael van der Mark said it was normal for a new track.

The circuit construction plan began on January 20, 2017, where an MoU was signed between ITDC and Roadgrip Motorsports. November 2017, Vinci Grand Construction Projects signed a contract for the construction of the MotoGP circuit in the Mandalika Special Economic Zone, Lombok. The Mandalika Circuit is planned to start construction in 2018. Vinci built the Circuit with an investment of US$ 500 million. Development is planned to take up 3.6 trillion. According to the Director of Construction and Operations of the Indonesia Tourism Development Corporation (ITDC), Ngurah Wirawan, the funds will be obtained from the Asian Infrastructure Investment Bank (AIIB) loan in stages until 2023. For 2019 disbursement, there are 2 packages worth 900 billion and 700 billion. The target for completion is June 2020.

In February 2019, ITDC President Director Abdulbar M. Mansoer confirmed that this Circuit will hold MotoGP for 3 seasons, from the 2021 to 2023 season. However, MotoGP will not be held in 2021 due to the Covid-19 pandemic and has been postponed to 2022. On the MotoGP provisional schedule , Mandalika will be held after the opening GP in Losail, Qatar, on 20 March 2022. This circuit will also be the venue for the 2022 MotoGP pre-season test, from 11-13 February 2022.

In addition to MotoGP, this circuit is also planned to hold the Superbike Championship and the Asia Talent Cup. The Superbike Championship was originally planned for 12-14 November 2021, but was pushed back to 19-21 November so as not to clash with MotoGP's provisional schedule. The first race of the Asia Talent Cup which was originally planned for November 14 was also postponed to November 19 due to a shortage of marshals on duty.

Pertamina spent 7 million USD or around Rp. 100 billion for the naming rights and also became the main sponsor of the Mandalika circuit. This contract is valid until 2022.

On November 12, 2021, President Joko Widodo inaugurated the Mandalika Circuit and its supporting infrastructure. He then rode a motorbike around the circuit. The inauguration was carried out ahead of the Asia Talent Cup race which was held two days later. The name Mandalika is taken from a local legend, Mandalika. She is the daughter of the king of Tonjang Beru.

The Mount Semeru Highest Mountain on The Island of Java Indonesia

Mount Semeru or Mount Meru is a conical volcano in East Java, Indonesia. Mount Semeru is the highest mountain on the island of Java, with a peak of Mahameru, 3,676 meters above sea level (masl). This mountain was formed due to the subduction of the Indo-Australian Plate under the Eurasian Plate. Mount Semeru is also the third highest volcano in Indonesia after Mount Kerinci in Sumatra and Mount Rinjani in West Nusa Tenggara. The crater at the top of Mount Semeru is known as Jonggring Saloko.

Mount Semeru is administratively included in the area of ​​two regencies, namely Malang Regency and Lumajang Regency, East Java Province. This mountain is included in the Bromo Tengger Semeru National Park area. Semeru has Dipterocarp Hill forest areas, Upper Dipterocarp forests, Montane forests, and Ericaceous Forests or mountain forests. Semeru's geographical position is between 8°06' latitude and 112°55' east longitude.

In 1913 and 1946 Jonggring Saloka Crater had a dome with a height of 3,744.8 m until the end of November 1973. To the south, this dome smashed into the crater rim causing lava flows towards the south side covering the Pronojiwo and Candipuro areas in Lumajang.

This mountain is included in the Bromo Tengger Semeru National Park area. This National Park consists of mountains and valleys covering an area of ​​50,273.3 hectares. There are several mountains within the Mount Tengger Caldera, including: Mount Bromo (2,392 m); Mount Batok (2,470 m); Seat Mountain (2,581 m); Mount Watangan (2,662 m); and Mount Widodaren (2,650m). There are four lakes (ranu): Ranu Pani, Ranu Regulo, Ranu Kumbolo and Ranu Darungan.

There are various types of flora in the Mount Semeru area but are mostly dominated by spruce, acacia, pine, and Jamuju species. Meanwhile, the undergrowth is dominated by kirinyuh, reeds, tembelekan, harendong and white edelwiss. Edelwis is also commonly found on the slopes leading to the summit of Semeru. There is also an endemic species of orchid that lives around the southern part of Mount Semeru, namely the Slipper Orchid.

Many fauna that inhabit Mount Semeru include: panthers, budeng, mongoose, deer, deer, etc. Meanwhile, at Ranu Kumbolo there are grouses that still live wild.

First climber

The first Europeans to climb this mountain were Clignet and Winny Brigita (1838), a Dutch geologist. They took the route from the southwest via Widodaren. Then Junghuhn (1945), a Dutch botanist, climbed from the north via Mount Ayek-ayek, Mount Inder-inder and Mount Kepolo. In 1911, Van Gogh and Heim went through the northern slopes and after 1945 generally climbing was done via the northern slopes through Ranu Pani and Ranu Kumbolo until now.

Poison gas

At the top of Mount Semeru (Puncak Mahameru) climbers are advised not to go to the Jonggring Saloko crater, also prohibited from climbing from the south side, due to the presence of toxic gases and lava flows. This poisonous gas is known as Wedhus Gembel (Javanese which means "dreadlocks goat", which is a goat that has hair like dreadlocks) by local residents. The temperature at the peak of Mahameru ranges from 4-10 degrees Celsius, at the peak of the dry season minus 0 degrees Celsius, and ice crystals are found. The weather is often foggy, especially in the afternoon, evening and night. The wind is blowing hard, in December - January there are often storms.

Wedus Gembel eruptions occur every 15-30 minutes at the peak of Mount Semeru which is still active. In November 1997, Mount Semeru erupted 2990 times. During the day, the wind direction is towards the peak, so avoid coming during the day at the peak, because toxic gases and eruptions lead to the peak.

The eruption was in the form of white, gray to black smoke with an eruption height of 300-800 meters. The material that comes out in each eruption is in the form of ash, sand, gravel, and even hot burning stones which are very dangerous if climbers are too close. In early 1994 hot lava flowed down the southern slopes of Mount Semeru and had claimed several lives, although the view of the hot river winding towards the sea is a very interesting spectacle.

The eruption in early January 2021 resulted in the population of 5 sub-districts on the slopes of Semeru; Candipuro District, Pasrujambe District, Senduro District, Gucialit District, and Pasirian District. The PVMBG appealed to the public not to carry out activities within a 1 km radius of the summit crater of Mount Semeru and a distance of 4 km to the crater opening in the south-southeast sector, and to be aware of hot clouds falling, lava avalanches, and lava along rivers/valleys flowing through the river. originates at the top of Mount Semeru. The radius and distance of this recommendation will be evaluated continuously to anticipate if there are symptoms of changes in the threat of danger.

Soe Hok Gie, one of the prominent Indonesian activists and a student of the Faculty of Letters at the University of Indonesia, died on Mount Semeru in 1969 as a result of inhaling toxic fumes on Mount Semeru. He died with his colleague, Idhan Dhanvantari Lubis.

Eruption activity

1800's

The first recorded eruption was estimated at 8 November 1818. In the 1829-1878 range there were also several eruptions until 1913 but not much documented information. Eruptions in the 19th century AD occurred in 1829, 1830, 1832, 1836, 1838, 1842, 1844, 1845, 1848, 1851, 1856, 1857, 1860, 1864, 1867, 1872, 1877, and 1878. it erupted again in 1884 to 1899.

1900's

In 1941-1942, long duration volcanic activity was recorded. The Center for Volcanology and Geological Hazard Mitigation (PVMBG) stated that the lava flow occurred in the period from September 21, 1941 to February 1942. At that time, the eruption reached the eastern slope with a height of 1,400 to 1,775 meters. Volcanic material to pile up the Bantengan irrigation post.

Several volcanic activities were also recorded in succession in 1945, 1946, 1947, 1950. They erupted again in succession from 1951 to 1961 and 1963. Successive eruptions occurred again from 1967 to 1969 and 1972 to 1990. The next eruption was followed in in 1992 and 1994. The eruption in 1994 was horrific because it claimed the lives of 7 people and people were swept away by the lava.

On December 1, 1977, a lava avalanche produced hot clouds of avalanches with a distance of up to 10 km in Besuk Kembar. The observed volume of volcanic material deposits reached 6.4 million cubic meters. Hot clouds also point to the Besuk Kobokan area. At that time, rice fields, bridges and residents' houses were damaged. Volcanic activity continued and was recorded in 1978–1989.

On February 2, 1994, there were 9 eruptions of Mount Semeru. This eruption resulted in the emergence of thick white smoke with a height of up to 500 meters. In addition to white smoke, there were 34 lava avalanches in the direction of Besuk Twins as far as 1 km. The eruption of Mount Semeru claimed the lives of 7 people who were swept away by the lava.

2000s

PVMBG also recorded volcanic activity of this mountain in 1990, 1992, 1994, 2002, 2004, 2005, 2007 and 2008. In 2008, several eruptions were recorded, namely in the range of 15-22 May 2008. Observed on 22 May 2008, four avalanches were recorded. hot clouds that lead to the Besuk Kobokan area with a sliding distance of 2,500 meters.

On June 12, 2006, the Tanjung Perak Maritime Meteorology and Geophysics Agency (BMKG) recorded a volcanic earthquake with a magnitude of 1.8 on the Richter Scale (SR) due to the activity of Mount Semeru (3,676 masl).

On December 1, 2020, Mount Semeru experienced an eruption which was followed by hot clouds falling from the summit. The sliding distance of this hot cloud is 2-11 kilometers.

Until December 4, 2021 at 15.10 WIB, Mount Semeru erupted and released a hot cloud of avalanches leading to Besuk Kobokan, Sapitarang Village, Pronojiwo District, the last and most recent eruption in a number of BNPB. The lava fall traveled with a sliding distance of 500-800 meters, with the center of the fall 500 meters below the crater. Meanwhile, volcanic earthquakes related to eruptions, avalanches and gusts of crater smoke have occurred as many as 54 earthquakes or eruptions, 4 earthquakes avalanches, and 18 times earthquake gusts.

Vegetation

Non-native invasive plant

25 non-native plants have been found in Gunung Semeru National Park. this non-native plant, which threatens endemic to this local plant, was imported by the Dutch botanist Van Steenis, in the colonial era. They include Foeniculum vulgare, Verbena brasiliensis, Chromolaena odorata, and Salvinia molesta.

Vegetable garden

Mud erosion from the surrounding vegetable plantations adds silt to Lake Ranu Pani, causing the lake to gradually shrink. Research has predicted that the lake will disappear around 2025, unless hillside vegetable plantations are replaced with more ecologically sustainable perennials.

Mount Kerinci, The Highest Mountain in Sumatra, Indonesia

Mount Kerinci (also spelled "Kerintji", and is known as Mount Gadang, Kurinci Volcano, Kerinchi, Korinci, or Puncak Indrapura) is the highest mountain in Sumatra, Indonesia's highest volcano, and the highest peak in Indonesia outside of Papua. Mount Kerinci is located in Jambi province bordering West Sumatra province, in Bukit Barisan Mountains, near the west coast, and is located about 130 km south of Padang. This mountain is surrounded by dense forest of Kerinci Seblat National Park and is the habitat of Sumatran tiger and Sumatran rhinoceros.

Mount Kerinci peak at an altitude of 3805 meters above sea level, here visitors can see in the distance stretches the beautiful scenery of Jambi, Padang, and Bengkulu. Even the vast Indian Ocean can be seen clearly. Mount Kerinci has a crater area of ​​400 x 120 meters and contains water that is green. To the east there is the Bento lake, the highest clear watery swamp in Sumatra. Behind it is a mountain of seven with a very beautiful crater that is almost untouched.

Mount Kerinci is a stratovolcano-type volcano that is still active and last erupted in 2009.

Topography
Mount Kerinci is conical with a width of 13 km (8 miles) and a length of 25 km (16 miles), extending from north to south. At its peak on the northeast side there is a 600 meter (1,969 feet) deep crater containing green water. Until now, the crater measuring 400 x 120 meters is still active status.

Mount Kerinci is included in part of Kerinci Seblat National Park (TNKS). TNKS is a conservation area of ​​1,484,650 hectares and is located in the four provinces, most of which are in Jambi. TNKS itself is part of the Bukit Barisan Mountains that extends from north to south on Sumatra Island.

Mount Kerinci is an active type A mountain located about 130 kilometers south of Padang City. Eruption Type: Hawaii Type Mountain Form: Strato Mountain or Conical Type Eruption: Explosive Eruption Mount Activity: Type A

Flora and fauna
Lowland vegetation is dominated by several types of mahogany, there is also a giant plant Raflesia Rafflesia Arnoldi Flower and Suweg Giant Amorphophallus Titanum. Pine trees also grow on Mount Kerinci. With Leuser National Park, the park is obstructed by Lake Toba and Sihanok Gorge. So some animals not found in Leuser Park are here, such as tapir (Tapiris indicus) and cuscus (Tarsius bancanus).

There are many Sumatran animals such as elephants, Sumatran rhinos, tigers, sun bears, leopards, except orangutans. Various primates such as gibbons, gibbons, long-tailed monkeys, and Presbytis melapophos. There are also 140 species of birds.

Climbing
This mountain can be reached by land from Jambi to Sungaipenuh through Bangko. Can also be reached from Padang, Lubuk Linggau, and Bengkulu. By plane can land in Padang or Jambi.

The beauty of natural panoramas with a wealth of flora and fauna can be found starting from the lowlands to the top of Mount Kerinci, not only to be enjoyed but very good for research and education. Climbing to the top of Mount Kerinci takes two days starting from Kersik Tuo Post.

The village of Kersik Tuo, Kayu Aro Subdistrict is at an altitude of 1400 masl with a population of Java plantation workers, so the local language is Javanese. From Kersik Tuo we head to the TNKS or R10 checkpoint at an altitude of 1611 mdpi with a walk of about 45 minutes across the tea plantation.

Pondok R 10 is a guardhouse of TNKS Hall to monitor every visitor who will climb Mount Kerinci. From R10 we go to the Jungle Door with an altitude of 1800 mdpl, The distance is about 2 km with travel time approximately 1 hour journey. The field is in the form of plantations / fields of the population, good road conditions (asphalt) to the forest boundary.

The Jungle Door is the starting gate of climbing within the forest boundary between the heterogeneous field and forest as the entrance. The Jungle Door is at an altitude of 1800 masl. Here there is a shelter location and also water location approximately 200 meters left. Mileage to the Long Stool 2 km or 30 minutes journey, the path slightly sloping into the heterogeneous forest area.

Post Seat Length with a height of 1901 meters above sea level, there are two shelters that can be used to rest. Toward Stone Moss terrain still gently over 2 km with travel time about 45 minutes through forest area. Climbers can rest at the Lumut Moss Post at an altitude of 2,000 meters above sea level, but here there is no shelter. There is a river that is sometimes dry in the dry season.
To get to Pos 1 which is about 2 km from Batu Lumut we need about 1.5 hours. The path enters a thick and steep forest with a 45 to 60 degree slope.

Heading 1 is located at an altitude of 2225 masl and there is a cottage that can be used to rest. To get to Pos 2 the distance that must be taken about 3 km with a travel time of 2 hours. On this track sometimes found a steep field with a slope of up to 45 degrees but still meet with a sloping terrain.

There is an old cottage in Pos 2 located at an altitude of 2510 mdpl, here the climber can rest. To get to Pos 3 distance that must be taken is 2 km with travel time about 3 hours. In this trajectory we can encounter ferns with the condition of the forest a little open.

There is a damaged cottage to live in the skeleton Pos 3 which is at an altitude of 3073 mdpl. In this place the climber can rest and still comfortable to set up a tent because it is still protected by the trees. The travel time to the summit of this post is about 4 hours.

To go to Pos 4 distance that should be taken about 1.5 km, takes about 1.5 hours. The condition of the path in the form of the former water flow so it will turn into a ditch when it rains. Pos 4 is at an altitude of 3,351 mdpl, this place is quite roomy and can be to set up some tents, but the weather here is often not friendly. The next path to the top of the sand and rocks. Distance to the top 2 km with travel time about 3 hours. In this trajectory the climbers need to be extra careful.

Mount Rinjani, a mountain full of beauty on the island of Lombok, Indonesia

 

Mount Rinjani is a mountain located on the island of Lombok, West Nusa Tenggara. The mountain which is the second highest volcano in Indonesia with an altitude of 3,726 m above sea level and located at latitudes 8º25' latitude and 116º28' east longitude is a favorite mountain for Indonesian climbers because of its beautiful scenery. This mountain is part of the Mount Rinjani National Park which has an area of ​​about 41,330 ha and it will be proposed to increase it to 76,000 ha to the west and east. Administratively this mountain is in the area of ​​three districts: East Lombok, Central Lombok and West Lombok. Mount Rinjani with the highest point of 3,726 m above sea level, dominates most of the scenery of the northern part of Lombok Island.

To the west of the Rinjani cone there is a caldera with an area of ​​about 3,500 m × 4,800 m, extending east and west. In this caldera there is Segara Anak (segara = sea, lake) covering an area of ​​​​11,000,000 square meters with a depth of 230 m. The water flowing from this lake forms a very beautiful waterfall, flowing through a steep ravine. In Segara Anak there are many goldfish and tilapia so they are often used for fishing. The southern part of this lake is called Segara Endut.

On the east side of the caldera there is Mount Baru (or Mount Barujari) which has a crater measuring 170m×200 m with an altitude of 2,296 – 2376 m above sea level. This small mountain last erupted on October 25, 2015 and November 3, 2015, after previously recorded erupting in May 2009 and in 2004. If the 2004 eruption did not take any lives, the 2009 eruption has indirectly killed 31 people, due to flooding. a flash on the Kokok (River) Tanggek due to the pressure of lava into Segara Anak. Previously, Mount Barujari was recorded to have erupted in 1944 (as well as its formation), 1966, and 1994.

Besides Mount Barujari, there is also another crater that has erupted, called Mount Rombongan.

Stratigraphically, Mount Rinjani is covered by Neogene clastic sedimentary rocks (including limestone), and locally by Oligo-Miocene volcanic rocks. The Quaternary volcano itself produces mostly pyroclastic flows, interspersed with lava in some places. The lithology records some of the eruptions known in history. Since 1847 there have been 7 eruptions, with the shortest resting period of 1 year and the longest being 37 years.

As with other volcanoes, Koesoemadinata (1979) states that the activity of the Rinjani volcano after the formation of the caldera is rebuilding. Its activities are effusions that produce lava and explosives that form pyroclastic deposits. Lava is generally black in color, and when it oozes it looks like foam. The eruption after the caldera formation was relatively weak, and the lava released by the cones of Mount Barujari and Mount Rombongan was relatively more alkaline than other volcanic lavas in Indonesia. The possibility of hot clouds when the eruption peaked is very small. Eruption material is generally deposited in the interior of the caldera only.

Lava flows, eruptive lava, rain lava, and hot clouds avalanche have the opportunity to lead to Kokok Putih to Batusantek. Avalanche hot clouds can occur along new lava flows that are still moving, although the probability is small.

The shape of the Segara Anak Caldera, which is tapering to the west-east, is thought to be related to the fracture structure in the bedrock. Rinjani Volcano, which is located in the western part of the Banda Inner Arc system, was formed by the Indian Ocean floor subduction activity under the edge of the Southeast Asian Plate. The subduction line located in the south shows the presence of a north-south trending compression force. The west-east trending bedrock fracture, which affects the shape of the caldera, is thus interpreted as a release fracture caused by tensile forces. The structure was formed at least since the beginning of the Quaternary.

Mount Rinjani

Climbing Mount Rinjani (peak) is one of the mainstay attractions in the Mount Rinjani National Park area. Mount Rinjani is the second highest active volcanic mountain in Indonesia. The peak of Mount Rinjani is the destination of most of the adventurers and nature lovers who visit this area because if you have managed to reach the top it is a matter of pride. The enthusiasm of the nature lover community throughout the archipelago and even from abroad in climbing activities is quite large, this is evidenced by the increasing number of visitors who climb every year. Mass climbing activities are carried out from July to August, in August (mid) climbing participants are generally dominated by students from all over Indonesia who want to celebrate the Independence Day of the Republic of Indonesia at the summit of Mount Rinjani and Lake Segara Anak through activities “Tapak Rinjani” which is held regularly every year by a group of nature lovers on the island of Lombok in collaboration with the Mount Rinjani National Park Office.

The main charm of Mount Rinjani National Park which is very prospective is Segara Anak Lake, this location can be reached from two official climbing routes, namely the Senaru hiking trail and the Sembalun hiking trail.

To visit Lake Segara Anak from the Senaru route, it takes about 7-10 hours on foot (± 8 Km) from the gate of the hiking trail. Meanwhile, from the Sembalun hiking trail, it takes 8-10 hours. Lake Segara Anak with a height of ± 2,010 m above sea level and a lake depth of about ± 230 meters has a crescent-like shape with an area of ​​about 1,100 hectares.

Around Lake Segara Anak there is a fairly wide and flat land, it can be used for camping/camping, visitors can also fish in the lake or soak in hot water containing sulfur.

Another object around Segara Anak Lake is the Upper Koko Puteq River ± 150 meters from Segara Anak Lake. In addition, there are also several caves such as the Susu Cave, Manik Cave, Payung Cave, Susu Cave, which are believed to be used as media for self-reflection and are often used as a place to meditate. While at the bottom of Segara Anak Lake there is a hot spring (Aik Kalak Pengkereman Jembangan) which is commonly used to test and bathe magical objects (swords, kris, badik, spears, machetes, etc.) Soaking it indicates that the objects are ugly/does not have supernatural powers, on the other hand, if the objects remain intact, it means that the objects have supernatural powers/are believed to have efficacy.

Rinjani has the best panoramic view of the mountains in Indonesia. Every year (June-August) many nature lovers visit from local residents, students, nature lovers.

The average air temperature is about 20 °C; as low as 12 °C. Strong winds at the peak are common in August.

Besides the peak, a place that is often visited is Segara Anakan, a lake located at an altitude of 2,000m above sea level. To reach this location, we can climb from Senaru village or Sembalun Lawang village (the two closest entry points at an altitude of 600m above sea level and 1150m above sea level) in the Sembalun area which is famous as the Ashitaba plantation area.

There are four official hiking routes to Mount Rinjani, the Sembalun Trail (East Lombok), the Senaru Trail (North Lombok), the Aik Berik Trail (Central Lombok), and the Timbanuh Trail (East Lombok).

Most climbers start the ascent from the Sembalun route and end the climb at Senaru, because it can save 700 m of altitude. The Sembalun route is rather long but flat, and the weather is hotter because it passes through the scorching savanna (cold temperatures but direct sun radiation burns the skin). sun protection cream is highly recommended.

From the Senaru Route, the climb does not stop, but the weather is gentle because it goes through the forest. From these two locations it takes about 7 hours to walk to the lip of the ridge at an altitude of 2,641m above sea level (arriving at Plawangan Senaru or Plawangan Sembalun). In this place the view towards the lake, as well as to the outside is very good. From Plawangan Senaru (if going up from Senaru direction) down to the lake through a steep wall to an altitude of 2,000 meters above sea level) which can be reached in 2 hours. On the lake we can camp, fishing (Carper, Mujair) a lot. Lombok residents have a tradition of visiting Segara saplings to soak in hot water pools and fishing.

To reach the top (from the lake) you have to walk up the western wall as high as 700m and climb the ridge as high as 1,000m which is taken in 2 stages of 3 hours and 4 hours. The first stage is to Plawangan Sembalun, the last camp to wait for the morning. The summit attack is usually done at 3 am to look for the beautiful moment - the sunrise at the top of Rinjani. The journey to the Peak is quite decent; because climbing on the crater rim with a mediocre margin of safety. Terrain of sand, rock, soil. The last 200 meters of altitude must be traversed with difficulty, because one step forward is followed by half a step down (fallen in gravel). Create a highlander - this is the most challenging and preferred place because the tough terrain pays off with its beautiful natural scenery. Mount Agung in Bali, Mount Raung in Banyuwangi and Mount Tambora in Sumbawa are clearly visible when the weather is good in the morning. To climb Rinjani no tools are needed, just enough stamina, patience and passion for climbers.

The whole trip can be achieved in a three-day and two-night program, or if you want to see two other objects: Susu Cave and Mount Baru Jari (a child of Mount Rinjani with a new crater in the middle of the lake) it takes an additional two days of travel. Logistics preparation is very necessary. It is recommended to use the services of an experienced local guide to risk getting lost and still respect the local traditional culture.

Serimpi Dance, A Traditional Dance From Java Indonesia

 

Srimpi or Serimpi is a form of repertoire (presentation) of classical Javanese dance from the tradition of the palace of the Sultanate of Mataram and has been preserved and developed until now by the four palaces of its heirs in Central Java (Surakarta) and Yogyakarta.

The presentation of this stage dance is characterized by four dancers performing graceful movements that describe politeness, subtlety, and gentleness shown by slow and graceful movements accompanied by the sound of gamelan music. Srimpi is considered to have a similar social position to the Pakarena dance from Makassar, which is seen from the softness of the dancers' movements and as a palace dance.

Since ancient times, Srimpi dance has had a special position in Javanese courts and cannot be equated with other stage dances because of its sacred nature. In the past, this dance could only be performed by people chosen by the palace. Srimpi has the same level of sacredness as heirlooms or objects that symbolize the king's power from the Hindu Javanese era, although it is not as sacred as the Bedhaya dance.

In performances, srimpi dance does not always require offerings like the Bedhaya dance, but only at certain times. The musical accompaniment for the Srimpi dance is to prioritize a combined choir, namely when singing Javanese songs.

Srimpi itself has undergone many developments from time to time, including the duration of the performance. Now one of the cultures originating from Central Java has been developed into several new variants with a shorter duration of performances. For example, Srimpi Anglirmendhung becomes 11 minutes and Srimpi Gondokusumo becomes 15 minutes which initially lasts approximately 60 minutes.

In addition to the performance time, this dance also experienced developments in terms of clothing. At first, the dancer's clothes were like the clothes worn by royal brides with dodotan and bun bokor as headdresses, now the dancer's costumes have turned into sleeveless clothes, as well as hair buns decorated with ceplok flowers, and headdresses in the form of cassowary feathers.
 

History and Fhilosophy of Serimpi Dance

The emergence of Srimpi dance originated from the heyday of the Mataram Kingdom when Sultan Agung ruled in 1613-1646. This dance is considered sacred because it is only performed in the palace environment for state rituals until the commemoration of the sultan's ascension to the throne. In 1775 the Mataram Kingdom split into the Yogyakarta Sultanate and the Surakarta Sunanate. This split has an impact on the Srimpi dance so that there are differences in movement, although the essence of the dance is still the same. This dance appeared in the Surakarta palace environment around 1788-1820. And from the 1920s onwards, classical dance training was included in the Yogyakarta students' Parks subject and in the Krida Beksa Wirama dance and musical association. After Indonesia's independence, this dance was then also taught in government dance and musical academies, both in Solo and in Yogyakarta.

Initially, this dance was called Srimpi Sangopati which refers to an understanding, namely a candidate for successor to the king. However, Srimpi itself also means woman. Another opinion, according to Dr. Priyono, the name srimpi can be linked to the root word “impi” or dream. The point is that when watching the graceful dance for 3/4 to 1 hour, the audience is like being transported to another world, namely dreamland.

Then related to the composition, according to Kanjeng Brongtodiningrat, the composition of the Srimpi dancers symbolizes the four winds or the four elements of the world, namely: Grama (fire), Wind (air), Toya (water), Bumi (earth). The composition, which consists of four people, forms a rectangle that symbolizes the pillar of the pavilion. What is described in the Srimpi dance performance is the war of heroes in the stories of Menak, Purwa, Mahabharata, Ramayana, Javanese history and others or it can also be said as a dance that tells the story of the battle symbolized in the camp (one camp means consisting of two dancers) who involved in a war. The theme displayed in the Srimpi dance is actually the same as the theme in the Bedhaya Sanga dance, which describes the conflict between two contradictory things between good and bad, between right and wrong, and between human reason and lust. The four dancers usually act as Batak, Gulu, Dhada and Buncit.

The theme of war in the Srimpi dance, according to Raden Mas Wisnu Wardhana, is a depiction of the eastern philosophy of life. The war in the Srimpi dance is a symbol of the never-ending struggle between good and evil. Even the Srimpi dance in expressing the war dance movements is seen more clearly because it is carried out with the same movement of two pairs of soldiers against other soldiers with the help of dance properties in the form of weapons. The weapons used in this dance include a small keris or cundrik, a jembeng (a kind of pestle), and a short spear. During the reign of Sri Sultan Hamengkubuwana VII, namely in the 19th century, there was also the Srimpi dance in which the weapon was a gun that was fired downwards.

This dance performance from Central Java is usually at the beginning of the event because it functions as an opening dance, in addition, this dance is sometimes also performed when there is a puppet performance. Until now, Srimpi dance is still considered a noble art and is a palace heirloom.

Types of serimpi dance

Srimpi dances in the Sultanate of Yogyakarta are classified into Srimpi Babul Layar, Srimpi Dhempel, and Srimpi Genjung. For the Sultanate of Surakarta, Srimpi is classified into Srimpi Anglir Mendung and Srimpi Bondan. One of the other types of Srimpi dance is Srimpi Renggawati which is performed by five people, namely four dancers plus one dancer as Renggawati's daughter. The story told is the story of Angling Dharma, a young crown prince who was cursed to become a Mliwis bird. He will be able to return to his original form if his body is touched by the hands of a beautiful princess (Princess Renggawati). All of these events are reflected in the dances performed by the Renggawati srimpi dancers which end with a happy ending.

Outside the palace walls, there is the Srimpi dance which is also danced by five dancers, namely Srimpi Lima. This dance developed in rural areas, namely in the midst of the people of Ngadireso Village, Poncokusumo District, Malang Regency, East Java. In Ngadireso Village, Srimpi will be held during a ruwatan ceremony, which is a self-cleaning process that aims to eliminate bad luck and negative aura in a person which is carried out in a certain way. The ruwatan that is carried out is ruwatan murwakala, namely the ruwatan that is carried out to save or protect someone who is believed to be Bethara Kala's prey or food. Even so, this Srimpi has the theme of joy, eroticism, and sacredness. Srimpi Lima is a manifestation of the ideas and activities of the community that owns it. Its existence is strongly influenced by the socio-cultural environment because in an ethnic environment, behavior has a very large authority in determining the existence of arts including traditional dance.

The oldest form of srimpi according to written sources, was created by Sri Pakubuwana V in Java 1748 or around 1820-1823, namely Srimpi Ludiramadu. This dance was created by him to commemorate his mother who is of Madurese blood. The newest form of srimpi is Srimpi Pondelori, composed by teachers of Yogyakarta dance associations, then Among Beksa, performed by eight dancers with the theme Menak.

Srimpi Pondelori itself is a form of Srimpi dance typical of Yogyakarta which is performed by four people. The content is a fight between Dewi Sirtupilaeli and Dewi Sudarawerti over the love of Wong Agung Jayengrana, a prince from an Arab country. At the end of the story there is neither defeat nor victory because the two warring camps are finally all married by the prince.

Then there is the Chinese Srimpi dance. What distinguishes this dance is that the dancers wear typical Chinese clothes. Usually this one dance is performed at the Ngayogyakarta Hadiningrat Palace.

Next up is the Srimpi Pamugrari dance, so named because the accompanying music uses the song of the flight attendant. For the weapon that is carried while dancing is a gun.

Reog Ponorogo a Traditional Dance that is Full of Meaning and Contains Mystical

Reog is a traditional dance in an open arena that serves as folk entertainment, contains magical elements, the main dancer is a lion-headed person with peacock feather decoration, plus several masked dancers and riding lumping. Reog is one of the cultural arts originating from the north-west of East Java and Ponorogo is considered to be the real hometown of Reog. The city gate of Ponorogo is decorated with warok and gemblak figures, two figures who also appear when Reog is shown. Reog is one of the regional cultures in Indonesia which is still very thick with mystical things and strong mysticism.

History of Reog Ponorogo

There are five versions of popular stories that developed in the community about the origin of Reog and Warok, but one of the most famous stories is the story of the rebellion of Ki Ageng Kutu, a royal servant during the time of Bhre Kertabhumi, the last King of Majapahit who ruled in the 15th century. Ki Ageng Kutu was angry with the strong influence of the wife of the Majapahit king who came from China, besides that he was angry with his king in a corrupt government, he also saw that the power of the Majapahit Kingdom would end. He then left the king and founded a college where he taught martial arts to young people, the science of immunity, and the science of perfection in the hope that these young people would be the seeds of the revival of the Majapahit kingdom again. Realizing that his army was too small to fight the royal army, Ki Ageng Kutu's political message was conveyed through the Reog art performance, which was a "satire" to King Kertabhumi and his kingdom. The Reog performance became Ki Ageng Kutu's way of building resistance from the local community using Reog's popularity.

In the Reog show, a mask shaped like a lion's head is displayed known as "Singa Barong", the king of the jungle, which became a symbol for Kertabhumi, and on top of which peacock feathers were planted to resemble a giant fan symbolizing the powerful influence of his Chinese comrades who ruled from above all movements. - he grunted. Jathilan, who is played by a group of gemblak dancers riding a piggyback, is a symbol of the strength of the Majapahit Kingdom's troops which is a contrast to the strength of the warok, who is behind the red clown mask which is the symbol for Ki Ageng Kutu, alone and supports the weight of the Lion Barong mask which reaches more than 50 kg using only his teeth. The popularity of Reog Ki Ageng Kutu finally caused Bhre Kertabhumi to take action and attack his college, the rebellion by the warok was quickly overcome, and the college was forbidden to continue teaching warok. However, Ki Ageng Flea's students continued to do it in secret. Even so, the Reog art itself is still allowed to be staged because it has become a popular show among the public, but the storyline has a new plot in which characters from the Ponorogo folklore are added, namely Klono Sewandono, Dewi Songgolangit, and Sri Genthayu.

The official version of the Reog Ponorogo storyline is now a story about King Ponorogo who intended to propose to the daughter of Kediri, Dewi Ragil Kuning, but on the way he was intercepted by King Singa Barong of Kediri. King Singa Barong's troops consisted of peacocks and lions, while from the Ponorogo Kingdom, King Klono and his deputy Bujang Ganong, were escorted by warok (men dressed in black in their dances), and these waroks possessed deadly black magic. The whole dance is a war dance between the Kingdom of Kediri and the Kingdom of Ponorogo, and pitting black magic between the two, the dancers are in a state of "possession" when performing the dance.

Until now, the people of Ponorogo have only followed what became their ancestral heritage as a very rich cultural heritage. In his experience, Reog Art is a human creation created by a belief system that has been passed down from generation to generation and maintained. The ceremony also uses conditions that are not easy for ordinary people to fulfill without a clear lineage. They adhere to parental lineage and customary law that still applies.

Reog Ponorogo Art Performance

Modern Reog is usually staged in several events such as weddings, circumcisions, and national holidays. The art of Reog Ponorogo consists of a series of 2 to 3 opening dances. The first dance is usually performed by 6–8 brave men dressed in all black, with their faces painted in red. The dancers depict the figure of a brave lion. Next is a dance performed by 6–8 girls on horseback. In traditional Reog, this dancer is usually played by gemblak, male dancers dressed as women. This dance is called the Jaran Kepang or Jathilan dance, which must be distinguished from other dance arts, namely the Kuda Lumping dance.

Another opening dance, if any, is usually a dance by a small child who brings a funny scene called Bujang Ganong or Ganongan.

After the opening dance is finished, the main scene is shown whose contents depend on the conditions in which Reog art is displayed. When it comes to marriage, what is shown is a love scene. A hero's story use to tell for khitanan's or sunatan's party.

Scenes in Reog art usually don't follow a well-organized scenario. There is always interaction between the performer and the puppeteer (usually the troupe leader) and sometimes with the audience. Sometimes a player who is playing can be replaced by another player if the player is tired. What is more important in Reog art performances is to give satisfaction to the audience.

The last scene is Singa Barong, where the actor wears a mask in the shape of a lion's head with a crown made of peacock feathers. The weight of this mask can reach 50-60 kg. This heavy mask is carried by the dancers with teeth. The ability to carry this mask is not only obtained with strenuous practice, but is also believed to be obtained through spiritual practices such as fasting and asceticism.

Characters in Reog  art

"Warok" which comes from the word wewarah is a person who has a holy determination, provides selfless guidance and protection. Warok is wong kang sugih wewarah (people who are rich in wewarah). That is, a person becomes a warok because he is able to give instructions or teach others about a good life. Warok iku wong kang wus pur saka sakabehing behavior, lan wus menep ing rasa (Warok is a person who is already perfect in his practice of life, and has arrived at inner settling).

Warok is a character/characteristic and soul of the people of Ponorogo which has been ingrained since ancient times which was passed down by ancestors to future generations. Warok is a part of the Reog art display that is inseparable from other displays in the Reog Ponorogo art unit. Warok is a person who truly masters knowledge both physically and mentally.

"Jathil" is a hussar and is one of the figures in the art of Reog. Jathilan is a dance that describes the agility of hussars who are training on horses. This dance is performed by dancers in which one dancer is paired with each other. Agility and skill in fighting on a horse is shown by the expression or spirit of the dancer.

Jathil was originally danced by gemblak, a man who was smooth, handsome or similar to a beautiful woman. The dance moves are more feminine. Since the 1980s, when the Reog Ponorogo art team was about to be sent to Jakarta for the opening of PRJ (Jakarta Fair), the jathilan dancers were replaced by female dancers on the grounds that they were more feminine. The characteristics of the impression of Jathilan dance movements in Reog Ponorogo art are more likely to be smooth, agile, and agile. This is supported by the rhythmic pattern of dance movements that alternate between mlaku (innocent) rhythms and ngracik rhythms.

"Bujang Ganong" or Patih Pujangga Anom is one of the characters who is energetic, funny as well as having expertise in martial arts so that in every appearance he is always demonstrated by 2 people in general who are always eagerly awaited by the audience, especially children. Bujang Ganong depicts the figure of a young patih who although physically tends to be ugly, but he is nimble, strong-willed, clever, witty, and powerful. Bujang Ganong's mask is red in color with characteristic bulging eyes, a large nose, and protruding teeth. The mask is made of dadap wood, while the hair on the mask is made of ponytail.

"Klono Sewandono" or Raja Klono is a powerful king of mandraguna who has a mainstay heirloom in the form of a very powerful whip called the Samandiman Whip wherever he goes the handsome and young King always carries the heirloom. The heirloom is used to protect himself. The valor of the King is depicted in a lively and authoritative dance movement, in a story Prabu Klono Sewandono succeeded in creating beautiful art as a result of his creativity to comply with the request of Putri (his lover). Because the King was intoxicated with love, his dance movements sometimes depicted a person in love.

"Singo Barong" is a figure and dancer with the head of a tiger decorated with a peacock and the most dominant in the art of Reog Ponorogo. The parts of the mask include; tiger's head (caplokan), made of a wooden frame, bamboo, rattan covered with the skin of a king tiger/Javanese tiger. Dada peacock, a skeleton made of bamboo and rattan as a place to arrange peacock feathers to depict a peacock developing its feathers and biting a string of beads. Krakap made of black velvet embroidered with monte, is an accessory and a place to write the identity of the Reog group. This peacock is about 2.25 meters long, 2.30 meters wide, and weighs almost 50 kilograms.

Karapan Sapi, A unique Competition from Madura Indonesia

 

Madura is an island located in the northeast of East Java. If you want to visit the island of Madura, you will pass the Suramadu National Bridge which is the main door of the island. Famous for its culinary tourism, namely the typical Madura satay. However, not only that, it turns out that Madura also has a unique tradition that is popular to foreign countries, namely the Karapan sapi tradition.

The Karapan Sapi tradition is a cow racing competition that is held every year between August and September. This tradition has an important meaning for the Madurese community.

In addition to being a cow racing competition, this tradition is a prestigious event that can elevate the social status of the Madurese. Because the cows in the competition must be of high quality and have a healthy and strong body.

Karapan sapi (Madura language: Karapan sapèh) is a term to refer to a cattle race originating from Madura Island, East Java. In this race, a pair of cows pulling a kind of wooden cart (where the jockey stands and controls the pair of cows) is raced in a fast race against other pairs of cows. The track is usually around 100 meters and races can last anywhere from ten seconds to one minute. Several cities in Madura hold karapan sapi in August and September every year, with the final match in late September or October in the former City Residency.

The background of the origin of the bull race was the Madura land which was less fertile for agricultural land, instead the Madurese shifted their livelihoods as fishermen to coastal areas and raising cattle which were also used for farming, especially in plowing fields or fields.

History

Once upon a time a Sumenep cleric named Syeh Ahmad Baidawi (Prince Katandur) introduced a way of farming using a pair of bamboos known to the Madurese as "nanggala" or "salaga" pulled by two cows. The original purpose of holding Karapan Sapi was to get strong cows to plow the fields. The Madurese raise cows and cultivate them in their fields as soon as possible. This idea then gave rise to the tradition of karapan sapi. Karapan sapi soon became a routine activity every year, especially after the harvest season was over. Karapan Sapi is preceded by parading pairs of cows around the racetrack to the accompaniment of saronen music.

Implementation of Karapan Sapi

The implementation of Karapan Sapi is divided into four rounds, namely: the first round, all cows are competed for speed in two pairs to separate the winning group and the losing group. In this round, all the winning and losing cows can compete again according to their group.

In the second round or re-election round, the pairs of cows in the winning group will be contested again, as well as the cows in the losing group, and in this round all pairs from the winning and losing groups may not compete again except for a few pairs of cows who occupy the winning order. top in each group.

Third round or semifinal. In this round, each winning cow in each group is contested again to determine the three pairs of winning cows and three cows from the losing group. In the fourth round or final round, it is held to determine the first, second, and third place winners from the losing group.