Sabbhata Yatra Jurnal Pariwisata dan Budaya Volume 1 Nomor 2 Desember 2020

PERCEIVED IMPACT OF CULTURAL TOURISM AMONG THE RESIDENTS: FOCUSING ON RUWATAN DREADLOCKS CHILDREN IN DIENG KULON VILLAGE Sahid 1, M. Elfan Kaukab 2 1Faculty of Language and Literature, Universitas Sains Al-Qur`an, , 2Faculty of Economics and Business, Universitas Sains Al-Qur’an, Wonosobo, Indonesia [email protected], [email protected]

Abstract Dieng Kulon village is one of the villages which is located in Dieng Plateau Area, Banjarnegara . There is a tradition of ruwatan ritual procession that has been done by the residents since hundred years ago. The ruwatan then becomes the cultural tourism. This study aims at exploring the perceived impact of cultural tourism among the residents in Dieng Kulon village. Participant observation and in-depth interview are conducted to local residents in Dieng Kulon village and governmental officials who manage the tourism sector in the regency of Banjarnegara. The data is then comprehensively analyzed using descriptive qualitative method. The result of this study shows that based on the residents` perception, the presence of dreadlocks children bring the “berkah” or prosperity. The dreadlocks children in Dieng have the distinct characteristics, they have to conduct the ritual procession of ruwatan hair cutting. Some residents agree for projecting the public ruwatan into cultural tourism on the reason of cultural preservation while others do not agree because they worry about the decrease of sacredness and cultural value of that tradition. The subsistence of them also gradually change into the tourism activity. Key words: Perceptions, Residents, Cultural tourism, Ruwatan

INTRODUCTION dutiful Muslims. However, the muslim Dieng Kulon village is one of the culture in that village is still influenced villages which located in Dieng Plateau by the Javanese indigenous culture who Area and it belongs to Banjarnegara follow the syncretism. By the time of regency of . The residents of modernization, the residents of Dieng Dieng Kulon are Javanese who still Kulon village become a modern believe in Java animism and dynamism. community but they still can not leave They still conduct the traditional rituals their traditional ways of life such as that considered as a sacred place. ruwatan . DiengKulon village also has the variety The phenomena of “ anak gembel ” of myths which still exist until now. In is one of the particular myth that still exist general, the residents in that village has a and become famous now. “ Anak gembel ” religion, that is Islam. And they are also or children with dreadlocks are the

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offspring of the ancestral founder of tourism. The emergence of cultural Dieng, Ki Ageng Kolodete. He left the tourism in Dieng Kulon village has led to message to the residents of Dieng Kulon the residents` perceptions and attitudes to keep and take care the children with toward the impact of cultural dreads. Because there is a supernatural tourism.Eysenck and Keane (Demuth being that “inhabit” and “maintain” these 20013:31) described that dreads. Dreadlocks children are originally “Perception is the end product of the interaction between stimulus born in normal. Then they got a fever and and internal hypotheses, the dreads started to grow on their head expectations and knowledge of the observer, while motivation and (Damayanti 2011). emotions play an important role in The procession of ruwatan must be this process. Perception is thus influenced by a wide range of conducted to the children with dreadlocks. individual factors that can lead to They can not let the dreads grow until the an inadequate interpretation.” children become adult. If they do that, In the perspective of tourism, there would be a disaster to the children perceptions is influenced by some factors or their family. The residents and the such as social and economic factors; tourist are interested in the procession of community attachment, length of ruwatan therefore it has been viewed as a residence in an area, and economic potential cultural tourism.Visiting to the dependency on tourism. All of them can historical area or archaeological sites; influence resident perceptions and participating in the community festivals; attitudes toward tourism. watching traditional dances or Depending on the destination ceremonies; or merely shopping for studied and the factors investigated in handcrafts belong to the cultural tourism each study, studies of residents’ activities (Besculides, Lee, and perception and attitudes toward the McCormick 2002:303). impact of tourism is very important of The indigenous people of Dieng has giving the sugggestion to the residents` conducted the procession of ruwatan view of the tourism as either dreadlocks children since hundreds years positive(Murphy 1983; Perdue et al. ago and they regard that procession as a 1987; Allen et al.1988; Ritchie1988) or sacred ceremony; and gradually that negative (Pizam1978; Liu and Var1986; ceremony is now changed into cultural Gursoy et al. 2002). The residents who

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are staying in the same geographical area historic or archaeological sites, being does not mean that they necesssarily involved in community festivals, belong to the same community (Gursoy et watching traditional dances or al. 2002; William and Lawson 2001). The ceremonies and watching most involved of residents with tourist lifestyle/heritage offerings of a and take the advantage from it have the community. positive perceptions and attitudes (Ritchie Perception and Attitudes and Inkari 2006). Since the 1970s, residents’ attitudes and perceptions toward tourism impacts Cultural Tourism on their community have been broadly The concept of cultural tourism analyzed by managers of the tourism tends to be applied to trips, going to any industry, policy makers and academicians cultural resources with initial motivation (Andereck et al. 2005; Andereck and (Hughes 1995) while Silberberg (1995) Vogt 2000; Jurowski et al. 1997; said that cultural tourism means visit by Lankford 1994; Perdue et al. 1987; person from outside of the host Doxey 1975; Young 1973). In the process community with full of certain of perception, individuals are required to motivations or in a part certain provide an assessment of an object which motivation like interested in historical, can be either positive or negative; happy artistic, scientific or lifestyle/heritage or not happy; and so on. The perception offerings of a community, a region, group of it will form an attitude; which is a or institution.On the other hand, Tighe stable tendency to behave or act in a (1985) said that the cultural tourism in the certain way and in certain situations as broadest sense is all movements of person well (Polak 1976). Perception is defined which might be included in the definition as someone`s process giving impression, because they satisfy the human need for assessment, opinion, feeling and diversity, tending to raise the cultural interpreting something pursuant to level of the individual and giving rise to presented information of other source. new knowledge, experience and Through perception, we learn to encounter. From the various kinds of the recognize the world around us; that is a definition of cultural tourism, then we whole world which consists of objects define Cultural tourism as visiting

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and also human being with all its institution or business organizations and ruwatan occurrences (Meider 1958). villages. The literature review suggests that There would be a serious problem if each tourism impact category includes the people who belong to the category of positive and negative effects and, sukerta do not take the ritual process of sometimes, residents’ perceptions are ruwatan . Javanese believe that there are contradictory. The economic tourism spirit who maintain and inhabit the body impact is mainly perceived by residents, of the certain people. The spirit control on the positive hand, as a mean to the owner of the body as always. improve local and state tax revenues, Therefore the ruwatan is obeyed for them additional income, and economic quality to avoid from the unexpected problem of life (Huh and Vogt 2008; caused by the spirit. In Dieng Kulon Haralambopoulos and Pizam 1996). Village the dreadlocks children belongs Conversely, on the negative hand, to the sukerta type that must take the residents seem to perceive an increase in ritual procession of ruwatan . Sukerta is the cost of living (Andriotis 2005; derived from the word suker which Andereck and Vogt 2000; means “dirty/sinful”. The people with Haralambopoulos and Pizam 1996; Liu sukerta are sinful and full of bad luck. and Var 1986). Ruwatan The negative supernatural threat has to be removed. Unless it is removed, it will There are three kinds of ruwatan as negatively affect his/her life. This also mentioned in Sunarti’s notes (Fajrin implies that any business that a person 2009:25): involves will result in disadvantages or The first is ruwatan sukerta ; a ruwatan for children who are (loss). Sukerta has to be mentally cleaned born as children who belonged through the ritual ceremony of ruwatan sukerta . Basically, this is a ruwatan that requests for that the sukerta . child`s salvation and happiness The Process of Cultural Tourism in the future. The second is ruwatan sengkala ; a ruwatan for Development people who experince obstacles The Dreadlocks Children ( Anak in fortune, career and partner. Then the third is ruwatan Gembel ) lembaga (institutions) /agency; a ruwatan for the success of an

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The Central Bureau of Statistics village is marked by the presence of (2014) recorded a total population of dreadlocks children. children in Dieng Kulon Village, 768 The dreadlocks children has unique with 47 children below 12 months, 280 characters and they tend to be naughty, children who age from 1 to 5 years old, fussy and hyper active. The dreads start and 441 children who are 6 to 13 years to grow at any ages such as from 5 old. The researcher found that there are 4 months, 6 months, one year or two years. dreadlocks children in Dieng Kulon Before the dreads start to grow, it`s Village (2015). So, the percentage of the characterized by fever on high population of dreadlocks children is 0.52 temperature then the body back to normal percent. again after the dreads growing. Normally, The researcher are difficult to find they will ask for ritual procession of hair the dreadlocks children because cutting ( ruwatan ) before nine years and sometimes there are some parents who they will ask something before procession. hide their dreadlocks children. The The demand must be granted or the parents do not want their children being dreads will grow again if the parents do exposed in social media and they also not fulfill their demand. Their hair also said that their children are not the object can not be cut any time. The time that can be touched and watched freely by depends upon the children’s request. If everyone. On the other hand, there are the dreads are cut forcibly, the children some parents who intentionally want their will get sick and the dreads will grow dreadlocks children being exposed, they again. During the ritual procession of said that having them (dreadlocks ruwatan, all the requirements must be children) is the blessing from the God. completed. Kyai Kolodete is believed as the The various perceptions emerge ancestral founder of Dieng Plateau Area regarding the growth of the dreads of the and a male dreadlocks children is the children in Dieng Plateau Area. First, offspring of him while a female these children are seen to be the dreadlocks children is believed as the descendants of the ancestral founder of offspring of Nini Roro Ronce. The Dieng (Kyai Kolodete and Nini Roro residents of Dieng Kulon Village Ronce). Secondly, it is seen as an convince that the prosperity of their environmental factor. Finally, the dreads

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are seen as heredited from their parents. started from their son/daughter getting the Suratsih (2009) conducts the study to the dreads on their head. family who are experienced dreadlocks. Due to the economic condition of The result of the study mentions that the the residents in Dieng Kulon village that dreadlocks happen because of the genetic not all the parents of dreadlocks children problem. are easy to get the fund for ritual The Emergence of Ruwatan as Cultural procession makes the youth of Dieng Tourism Kulon village start to think how can they help for them to support the financial Ruwatan sukerta , sengkala and problem of conducting the ruwatan . Then ruwatan lembaga are the basic ruwatan in 2010, initiated by Pokdarwis Dieng that often conduct in Java and in Dieng Pandawa and helped by the youth of Plateau Area the ruwatan of dreadlocks Dieng Plateau Area, the public ruwatan is children belong to the ruwatan sukerta . created. Public ruwatan which is the core From hundred years ago, the residents of event in DCF (Dieng Culture Festival) is Dieng Plateau Area conducted the the large scale of ruwatan and it involves ruwatan privately, it means that the more than one dreadlocks children. The ruwatan ritual procession held by the fund of this public ruwatan is supported parents of dreadlocks children and by the sponsor and government so that witnessed by the relatives of them. There the parents of dreadlocks children do not is only one dreadlocks child who involves need to provide the much cost for ritual in the private ruwatan and this ritual is procession of ruwatan and also to fulfill guided by the traditional leader of that the demand of dreadlocks children. village. All the fund of ruwatan is Pokdarwis is an institutional in the provided by their parents. community whose members consist of Dieng Kulon that is one of the tourism actors who are responsible for the villages located in Dieng Plateau Area growth and development of tourism as also conducted the private ruwatan of well as the realization of Sapta Pesona dreadlocks children. There is much fund (safe, orderly, clean, cool, lovely, warm- for conducting the ritual process of hearted, memories) in promoting the ruwatan . The parents of dreadlocks regional development through tourism, children must save the money early, and use it for the welfare of the

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surrounding community (Ministry of also becomes the participant observation Tourism and Creative Economy 2012). to obtain deeper understanding of the Pokdarwis Dieng Pandawawas the first situation and the researcher also do not Pokdarwis that is found in Dieng Plateau forget to make a documentation uses IC Area (the area of Banjarnegara and recorder and digital camera to acquire the ) and it empowers the authentic evidence through the youth and the society of Dieng Kulon permission from the informants. village and it serves as a model of Data triangulation, methodological empowerment among other Pokdarwis in triangulation and time triangulation also Dieng Plateau Area. used to get the validity of the data. Then Public ruwatan that is held annually the researcher starts to analyze the data from 2010 in Dieng Kulon village collection by conducting the data appreciated by all stake holders reduction at the first, it is because the (traditional leader, residents and more the researcher often goes to the field, government) and also the tourists from the more complicated the data that the any region. They are really interested in researcher gets. The next, data reduction the procession of ruwatan dreadlocks is analyzed to get a conclusion by children. Gradually the sacred of public drawing/verifying. ruwatan goes to cultural tourism.

RESEARCH METHOD In-depth interview has been done DISCUSSION by the researcher with some of the stake- Residents` Perception on the holders namely residents, dreadlocks Importance of Dreadlocks Children in children’s parents, sesepuh (traditional their Community leader), the Pokdarwis Dieng Pandawa, The characters of dreadlocks village chief, local government children are very unique, they are little bit (Department of Culture and Tourism in different from the character of normal Banjarnegara Regency), local businesses children (children without dreads). (homestay, hotels, stores, food stall Dreadlocks children tend to be naughty, owners and street vendors) and tourists fussy and hyperactive. All the demand of (foreign and domestic). The researcher dreadlocks children must be granted

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unless they will get fever and sometimes residents to keep and cure the dreadlocks their crying do not stop, that is why the children. parents of them try to earn much money The residents perceive that to treat them well. The residents dreadlocks children are very important in understand that the dreadlocks children their community. They feel that the behave as such because there is a spirit existence of the dreadlocks children in who inhabit and controls the characters of Dieng Kulon village bring them to the them. Residents who live around the prosperity if the residents keep and care dreadlocks children really understand them well. But the dreadlocks children with the condition of them. They know also can bring them to the bad luck if the that dreadlocks children could not be residents ignore them. asked nor be denied because it is gift Residents` Perception toward the from the God and all the residents have Projecting of Public Ruwatan into the possibility to have them. The Cultural Tourism residents of Dieng Kulon village know Believing in myth that still exist in that it is not easy to keep and treat them. Dieng Kulon village makes the residents They also understand what should they still uphold the spiritual culture. They do to get the “ berkah ”. If the residents know that the disaster that threaten their have something that is asked by them, life are the results of imbalance between they must give it to them. Residents the natural life and supernatural life. This believe that it is the spirit actually who imbalance would lead to a disaster that possess and control the dreadlocks needs to be held ritually. children that ask something. In Dieng Kulon village, the family Most of the residents in Dieng that have a dreadlocks kid must conduct Kulon village regard that the presence of the ritual procession of ruwatan. The dreadlocks children bring “berkah” family have to prepare all the needs of (mystically beneficent blessings) to their ruwatan . They will invite the relatives to life because dreadlocks children are the be witness during the ritual procession descendant of the ancestral founder of held and the procession is guided by the Dieng Plateau Area namely Kyai sesepuh (traditional leader). The demand Kolodete who gives the message to the of the dreadlocks kid also must be prepared before the procession of hair

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cutting. They have to be sure that all the requirements of ruwatan are covered by requirements of the ruwatan ritual the committee. procession of hair cutting are completed. There are more than one One of the requirements only is not dreadlocks children who join in public fulfilled the ritual will be failed and the ruwatan .In the public ruwatan , the time dreads of the dreadlocks children will of ritual procession has been scheduled grow again and they will get by the committee. The dreadlocks sickness/fever. children that join are the children who The ruwatan that is held by each want to cut their hair at that time. family that has dreadlocks children can Various perception emerges among be called as private ruwatan and it the residents of Dieng Kulon village involves only one dreadlocks kid. The toward the public ruwatan. Ruwatan is a private ruwatan had been done by the sacred ritual procession but when it goes residents of Dieng Kulon village from to public and tourists visit that ceremony, hundreds years ago and it needs a big the purpose of conducting the ruwatan fund covered by the family. The family of might be changed, it`s now not just only dreadlocks children must save the money for a ritual purposes but more of as since they know that their son/daughter cultural tourism. Some of the resident grow the dreads. Because not all the who are living in Dieng Kulon village dreadlocks children`s parents are rich and feel the benefit of that cultural enough to cover the fund of ritual tourism agree when the public ruwatan procession. projects into cultural tourism. They said Public ruwatan then emerge in that the purity and the sacredness of the Dieng Kulon village (the core of event in ruwatan ritual procession is still keeping Dieng Culture Festival). The aim of and the public ruwatan of dreadlocks public ruwatan for the first time is to help children does not change the content of the dreadlocks children`s parents to the tradition. On the other hand, residents conduct the ruwatan ritual procession of who are really concern toward the hair cutting. In public ruwatan , the tradition of ruwatan feeling hard in parents of dreadlocks children do not projecting the public ruwatan into need to prepare anything because all the cultural tourism even though the committee said that it`s only cultural

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preservation purposes, help the parents of about 1 hour and 30 minutes using a dreadlocks children to conduct the ritual private vehicle at a speed of 60 km/h. procession of ruwatan and let the When using a public transportation,it can tradition is known by all over the world. be reachedmore than 2 hours. Some of the residents perceive The total area of the village of that the changing of cultural value happen Dieng Kulon is 337.846 ha and when the tradition is utilized as cultural agricultural fields covering an area of tourism. The residents who agree of 96.15 ha (28%) that`s very good for projecting the public ruwatan into planting the vegetables. Cabbage, potato cultural tourism do not really think of the and chili are the agriculture product that purity of the tradition again or the produced by the farmer of Dieng Kulon. sacredness of the tradition but how many Because of the educational background tourists can come to that event become and the condition of area, most of the more important to them. Sometimes residents in Dieng Kulon village choose several ways are done to make the to be a farmer. Central Bureau of tourists more interested and one of them Statistics (2014) said that from the total is by changing the content of the tradition. population of 3.513; 1.899 people finish The Impact of Cultural Tourism their study until the elementary school toward the Residents` Subsistence only. People who only get the low Dieng Kulon village which is education have no reason to refuse the located in Banjarnegara regency is a part farmer as their subsistence. Every of Dieng Plateau Area. Located at an morning they go to the mountainous altitude around 2093 meters above sea garden and go back to their home before level makes the temperature of that places 12 o`clock because at that time the cold-15 to 20 degrees C. Dieng Kulon weather is very hot and they also have to village is approximately 70 km to the pray Dzuhur (moslem prayer) and return north of Banjarnegara. The area can be to the field again to finish their work until reached by private vehicles and public 3 p.m. transportation because it is located in the The residents do the farming not in tourism area of Wonosobo and their own land at sometimes. They work Banjarnegara Regency. From for their neighbors who have large land Banjarnegara, the area can be reached in and they will get Rp. 35.000 to Rp.

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45.000 for women worker and Rp. 50.000 Dieng Kulon village; they discuss about to Rp. 70.000 for men perday. It seems how to develop the tourism in their area. that the income is high for the people in Now we can see that there are some the village but they should remember that tourism activities which is done by the they can not get that kind of income residents in Dieng Kulon village. Street everyday because the owner of the vendors are there in almost any tourist land/field use the worker only in the resorts, they said that they can do this job certain season. And they also have to easily and the income also can support work hard from 7 a.m. to 3 p.m. The their daily needs. Being clown also done kinds of work for ordinary people are by the residents in the area of Arjuna planting the vegetables, harvesting and Temple. The tourists who wants to take a treating the plants. photo with the clown should pay around Many tourism objects in Dieng Rp. 5.000- Rp. 10.000. There are also Plateau Area can not make the residents some horses that can be rent by the of Dieng Kulon village much interested tourists to go around the tourism object. in the tourism activity. The profession of Home industry in Dieng Kulon being tour guide also still hold by the village is also there. The residents people from the outside of Dieng Plateau produce the potato crispy, mushroom Area. The residents often see the tour crispy and carica sweet. The very special guides from any regions who lead the in Dieng is carica sweet, the fruit is like tourist either from domestic or foreign papaya and it grows only in Dieng but the residents can not join on that Plateau Area. One cup of carica sweet activity because they do not have any can be purchased by Rp. 5000- Rp. enough skill of tourism. 10.000. The residents who are good at After the emergence of public capital, they open the store to sell the ruwatan (the main event in Dieng Culture special food/snack from Dieng and the Festival), the residents of Dieng Kulon souvenirs. Stores, kiosks and grocery village begin to change the way of their shop are currently lined up along the road thinking toward the tourism. They start to in the village of Dieng Kulon which have interested in the activity of tourism. reached the number of 137. There are Then the Department of Culture and also at least 5 food stalls there. Tourism, Banjarnegara and the youth of

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The tourist do not need worry if hair cutting, if not they will bring the they want to spend the night in Dieng disaster or bad luck to their family. Kulon village. There are around 45 Ruwatan that is done by the homestays and 1 hotel. The price per residents from hundred years ago now night in homestay is Rp. 150.000 to Rp. become the public ruwatan that involves 200.000 or it depends on the facilities more than one dreadlocks children and which provided them. The tourist also can it`s potential to be cultural tourism. Some enjoy the taxy motor when they want to residents agree for projecting the public go to tourism object. ruwatan into cultural tourism on the Many tourist who visit to Dieng reason of cultural preservation while make some residents of Dieng Kulon try others do not agree because they worry to become the tour guide for domestic about the decrease of sacredness and and foreign tourist. The emergence of cultural value of that tradition. It is not cultural tourism in Dieng Kulon village argued that the emergence of cultural make the tourists know much better what tourism in Dieng Kulon village bring the are there in Dieng. So that the tourists impact toward the residents` subsistence. who visit to Dieng increase more The subsistence of them gradually change significant and it makes the residents of into the tourism activity. Dieng Kulon village give the better service to them. BIBLIOGRAPHY CONCLUSION Ap, J. 1992 Residents` Perceptions of Tourism Impacts. Annals of Tourism The residents in Dieng Kulon Research 19:665-690. village regard that the presence of Bachleitner and Zins, A. 1999 Cultural dreadlocks children bring the “ berkah ” or Tourism in Rural Communities : The Resident’s Perspective. Journal of prosperity. The residents must keep and Business Research 44, 199-209. care them. The ignorance of residents Besculides, Antonia, Lee, Martha E. and toward the dreadlocks children will bring McCormick, Peter J. 2002 Resident’s them to the disaster or bad luck. The Perception of the Cultural Benefits of Tourism. Annals Tourism Research dreadlocks children in Dieng have the 29(2)303-319. distinct characteristics, they have to Damayanti, P.A. 2011 Dinamika Perilaku conduct the ritual procession of ruwatan “Nakal” Anak Berambut Gimbal di Dataran Tinggi Dieng. Lembaga

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Penelitian Pengembangan Psikologidan Keislaman (LP3K) 8(2)165-190. Demuth, A. 2013 Perception Theories . Tranava: Tranava University. Gursoy, D., C. Jurowski, and M. Uysal 2002 Resident Attitudes: A Structural Modeling Approach. Annals of Tourism Research 29:79- 105. Gursoy, D., Kim, K. and Uysal, M. 2004Perceived Impacts of Festival and Special Events by Organizers: An Extension and Validation. Tourism Management 25(...):171-181. Grosspietch, M. 2006 Perceived and Projected Image of Rwanda: visitor and international tour operator perspectives. Tourism Management 27(…):225-234. Hoijer, B. 2011 Social Representations Theory a New Theory for Media Research-32(2):3-16. Ritchie, B. W. and Inkari, M. 2006 Host Community Attitudes toward Tourism and Cultural Tourism Development: the Case of the Lewes District, Southern England. International Journal of Tourism Research 8:27-44. Suratsih, at. Al. 2009 Pengembangan Modul Pembelajaran Genetika Berbasis Fenomena Lokal. Cakrawala Pendidikan Jurnal Ilmiah Pendidikan 2(..):165-176.

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