MediaTor, Vol 10 (2), MediaTor,Desember 2017,Vol 10 156-164 (2), Desember 2017, 156-164

Functions and Values of Ritual “Larung Sesaji Kelud” in the Community of around Kelud Mountain

1Anam Miftakhul Huda, 2Atwar Bajari, 3Asep Saeful Muhtadi, 3Dadang Rahmat 1Islamic University of Balitar, . 2,3,4Communication Faculty, Padjadjaran University, Indonesia. E-mail: [email protected], [email protected], [email protected], [email protected]

Abstract. Larung sesaji kelud is a customary ritual held in the crater of Mount Kelud. This traditional Javanese cultural ceremony is being held every month Suro (Javanese calendar). This ritual is taken place in the Sugihwaras Village, Ngancar District, . This research uses qualitative method. Qualitative method is a research procedure that produces descriptive data in the form of written or oral data of the people observed. The data in this research are the result of interview with informant and act of ceremony performer. Larung sesaji means to reject the oath of Lembu Suro deceived Goddess Kilisuci. “Yoh, Kediri mbesuk bakal pethuk piwalesku sing makaping-kaping, yaiku Kediri bakal dadi kali, dadi latar, lan Tulungagung dadi kedung “ furthermore this sacred ritual performed as a form of gratitude to the God as a ruler, and also to reverence to the ruler of Mount Kelud. Larung sesaji Kelud as cultural preservation has spiritual values, as well as tourism asset so it can improve the economy of the local communities.

Keywords: function and values, Ritual of Larung Sesaji, community of Kelud

Abstrak. Larung Sesaji Kelud adalah sebuah ritual adat yang ada kawah Gunung Kelud. Upacara adat ini diadakan setiap bulan Suro (penanggalan Jawa). Ritual sesaji ini digelar di Desa Sugihwaras, Kecamatan Ngancar, Kabupaten Kediri. Penelitian ini menggunakan metode kualitatif. Metode kualitatif adalah prosedur penelitian yang menghasilkan data deskriptif berupa data tertulis atau lisan orang yang diobservasi. Data dalam penelitian ini adalah hasil wawancara dengan informan dan pelaku pelaksana upacara. Larung Sesaji dimaksudkan untuk menolak bala sumpah Lembu Suro yang ditipu Dewi Kilisuci. “Yoh, Kediri mbesuk bakal pethuk piwalesku sing makaping-kaping, yaiku Kediri bakal dadi kali, Blitar dadi latar, lan Tulungagung dadi kedung “ ~Lembu Sura~ selain itu ritual suci ini sebagai bentuk rasa syukur kepada tuhan penguasa, dan juga bentuk rasa hormat pada penguasa Gunung Kelud. Ritual Larung Sesaji Kelud sebagai pelestarian budaya, mempunyai nilai-nilai spiritual, serta sebagai aset parwisata sehingga meningkatkan perekonomian masyarakat sekitar.

Kata kunci: fungsi dan nilai, Ritual Larung Sesaji, masyarakat Kelud

156 Anam Miftakhul Huda, dkk. Functions and Values of Ritual “Larung Sesaji Kelud”...

INTRODUCTION is hoped that the spirit will be benign, and Traditional rituals are parts of the willing to help human life (Endraswara, community’s life, especially for Javanese 2003: 195). culture which is famous as “klenik” or Rini (2014) found the Tradition of mystical culture. That culture is not Larung Sesaji was closely related to the separated by the rituals that must be preservation of the environment and the done to communicate with the creatures fulfillment of the religious needs of local in another world or mystic. It same with communities. By performing of Larung ritual of Larung Sesaji which exist in the Sesaji, the community gained inner peace community of around mount kelud. This and the nature is maintained well to avoid ritual is a heritage of ancestors believed disaster. by the people of around mount Kelud to Mount Kelud is one of the most escape from the tantrums of this volcano. active volcanoes in Indonesia. Kelud Some theories and definitions of has last eruption on February 13, 2014. culture will be explain in this chapter, Mount Kelud is one of the volcanoes Soemardjan and Soemardi (in Soekanto, which has a traditional ceremony because 2007) formulate, culture as all the work, the people’s trust is still very strong taste and creation of society. The work of against supernatural powers. One of the society produces technology and material activities in the custom is a ritual. Ritual is culture or physical culture (material a technique, the way to make our habitual culture) needed by humans to control the activities become holly. Rituals create natural surroundings so that the strength and care for myths, social and religious and results can be devoted to the needs of customs. Ritual can be personal or group, society. its form can be prayer, dance, and drama. The purpose of ritual is still attached Rituals are usually performed in certain to the community, though the developed special place that believed to give a society, the norms and the values ​​of blessing to them. Ritual of Mount Kelud life are learned through education, both is an annual ceremony which is celebrated formally and nonformally, whereas in by the community around Mount Kelud. traditional societies there is a socialization This event is celebrated every month Suro tool called traditional ceremony, which is in Javanese calendar. a social activity involving citizens in the Based on the explanation above, effort to achieve Common safety goals whether the ritual just as a bar of (Soepanto 2011: 5). reinforcements or it has values and other Various activities of the work, functions? This formulation became the taste and creations of the society is basic research of this study.This research called a culture. Including of ritual has cultural communication knowledge Larung Sesaji Kelud is a culture that is which has values and functions from done by the community around Mount ritual Larung Sesaji Kelud. The impact Kelud. Referring to the phenomenon of this activities are not a hindrance from of the volcano. In the implementation the mystical ritual but there are also non- of traditional ceremonies required ubo mystical or in the field of social economy rampen or sesaji. Sesaji is the actualization in society. of the mind, desire, and feelings of The purpose of this study is to people to get closer to God. Sesaji are describe the perception of the community also a symbolic discourse that is used as around Mount Kelud in the Ritual Sesaji a means of spiritual ‘negotiation’ to the of Mount Kelud. Community has its own spiritual magic. The purpose of this ritual peculiarities in giving the meaning of that is to save the people from the bad magic. ritual. By feeding symbolically to the spirits, it

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METHODS RESULTS AND DISCUSSION This research uses qualitative Mount Kelud is a strato volcano method. Qualitative method is a research which is the most dangerous mountain procedure that produces descriptive data in . Mount Kelud is considered in the form of written or oral data of the ‘nurturing’ the people of Kediri and people observed. Based on the philosophy Blitar. Mount Kelud is like mountains of rationalism that a valid science is in Java Island in general, close to the obtained from intellectual understanding local wisdom and belief. Kelud, in Java and the ability to argue logically. In is cleaning something from dust or empirical reality is a single reality sweeping. Kelud can also be interpreted not interpreted from the perspective as a tool to clean something. (Muhadjir, 2000: 83-84). Local people believe that The data in this research are the every Kelud eruption has a natural effort result of interview with informant and act to clean up the negative elements of of perpetrator of ceremony. At traditional human life and also as a means of re- ritual ceremony happens. Collecting data synergy between nature and humans. in this study through in-depth interviews The relationship between community and and observations In Sugihwaras Village, Mount Kelud is also manifested through Ngancar Districts, Kediri, East Java. folklore. Starting from the myth of Lembu The researcher’s informant is a Suro versus Dewi Kilisuci person who is used to provide information about the situation and condition of the “Yoh, Kediri mbesuk bakal pethuk research background (Moleong 2000:97). piwalesku sing makaping-kaping, Informants are people who really know yaiku Kediri bakal dadi kali, Blitar dadi the problems to be researched. In this latar, lan Tulungagung dadi kedung “ research there are two informants, they ~Lembu Sura~ ( The famous Javanese are: myths in the Kelud community about (1) Key informants, are people who the promise of Lembu Suro to Blitar, really understand the problems Tulungagung and Kediri areas against to be researched. While the key to the betrayal of Dewi Kilisuci) informants in this research are village head of Sugihwaras and the elder of The above sentence is “sepatan” or Sugihwaras. Both of them are the most curse which pronounced by Lembu Suro, understand people about ceremonial a legendary figure that characterizes the ritual of Larung Sesaji. history of Kediri in East Java. As well (2) Non key informants, are people who as the history of Kingdom. are deemed to know the problems to According to local legend, Mount Kelud be researched, they are the villagers caused by the betrayal of a princess of sugihwaras who participated in the named Dewi Kilisuci between two loves ritual Larung Sesaji ceremony. of kings who compete to marry her, they Instruments of data collection are are Lembu Suro and Mahesa Suro. Dewi the form of interview guides, recording Kilisuci is the daughter of Jenggolo devices, cameras and notebook. Manik. Because of her beauty both of two Through qualitative methods, it kings fighting over to compete her, both allows researchers to organize, criticize, of Lembu Suro and Mahesa Suro are not and clarify interesting data. Thus, this normally human being, because of the qualitative research leads researchers to ones human-headed bulls is Lembu Suro gain unexpected findings and build new and the other human-headed buffalo is theoretical frameworks (Endraswara, mahesa Suro. 2003: 14-15). Dewi Kilisuci who refuse to accept

158 Anam Miftakhul Huda, dkk. Functions and Values of Ritual “Larung Sesaji Kelud”... their applications end up making difficult Traditional ceremony activities competition, which makes two wells on have been held every year for each the top of Mount Kelud which one of well generations in the Sura month. This has a sweet smell while the other well has ceremony is held until now, with smelled fishy and the contest should be participants who come from various realized only in a one night. societies. Both of Lembu Suro and Mahesa Because local people believe that Suro have supernatural power, this Mount Kelud is a meeting place of the competition is willing to work overnight spirits of Java-Bali. This is marked by and both of them are become the winner. the number of Balinese and surrounding The wins of two kings were not liked by people who participate in offering Sesaji Dewi Kilisuci, until finally Dewi Kilisuci on Mount Kelud. has another requirement that two kings had to prove that the two wells are fragrant Ritual Ceremony of Sesaji Kelud on the and sweet and both of them should go into Community around Kelud the pit which they have made. Sesaji Kelud culture is held every With the additional conditions, the month suro, the society believed that two kings agreed and they both went a mountain is something sacred place, into the wells which are very deep. especially people around Mount Kelud. Once they have arrived at the well, Dewi People around the slopes of Mount Kelud Kilisuci ordered the troops to offset them also believe that Mount Kelud is a sacred immediately with piled of rocks that place. It appears that every once a year resulted the death of Lembu Suro and precisely on the Moon Suro (month in Mahesa Suro. However, before the King Javanese calendar), people around the of Lembu Suro dead, he swore with a slopes held a ceremony or ritual Larung curse: “Well, tomorrow Kediri’s people Sesaji performed in the crater of Mount will be rewarded of me. Kediri will be Kelud. According to the community a river, Tulungagung will be a lake, and around Kelud, the ritual is held every 1 Blitar will be a land.” a year exactly on the Moon Suro. It is the Based on the legend and boast of the fact of the balance between nature and King of Lembu Sura above, the people of humans on earth. around ​​Kelud area make his own reject the Based on the explanation of the oath deliberately, the goal is to appease people who perform the ritual, it can the anger of lembu Sura that will destroy be concluded that nature as a place of the surrounding area through eruption and center community activities in the social, lava’s kelud mountain. Each village has cultural, economic, and so on, which can its own procession or ceremony,such as, be categorized as human activities. Sesaji there are preparing sesaji, some of them Kelud is facilities or media between carry out kenduri (selamatan) and others, humans and nature which has good which is held on every sura month. relationship and they have Larung Sesaji Kinds of rejecting oath are held by as a gratitude. the Community of Sugihwaras Village, There are many kinds of forms for Ngancar district, . The human repayment with nature, depending village is located on the west side of on how the customs of the people who Kelud Mountain, holds a Traditional live in it. As for example that happened Ceremony called “Kelung Sesaji Gunung in Mount Kelud it is a form of repayment Kelud”, which is implemented by the with nature, they have done Larung Sesaji local community as a form of gratitude at the crater of Mount Kelud. for his protection from the oath of Lembu Larung Sesaji in the crater of Mount Sura that the local people believed. Kelud, which bewitched is the result of

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human activities performed on earth or made from ordinary rice, but the top is nature. For example, if in the community also glutinous rice like a buceng kuat. of Mount Kelud, they bewitched in the Buceng towo is a symbol of immunity. form of agricultural products. Various Derived from the word towo / bargaining things brought in this sacred ritual, for which means immune. example rice, vegetables, dishes, and Sixth, keleman is a safety symbol fruits. In ritual of Larung Sesaji, local in farming. The use of keleman to prevent people usually bring two types of cone- the plants from disturbing pests and shape rice, namely cone-shape white to inform the farmer guards. Keleman rice and yellow rice (tumpeng nasi putih consist of two kinds, the polo gemandul and tumpeng nasi kuning). Tumpeng and polo pemdems which steamed. Polo is completed with various dishes, such gemandul is a long bean, boiled banana, as eggs, tofu, tempeh, urap (boiled and waluh. Polo pendems are peanuts, vegetables), grated chilli sauce of coconut arrowroot, sweet potato, ganyong, gothe, and much more. Interestingly, all sesaji uwi, cassava. are decorated and arranged in such a way Seventh, the market snack is a that it looks beautiful. symbol of the crowd. The purpose of Sesaji in the ritual ceremony are using a market snack is an expectation as follows. 1) Buceng kuat, 2) lodho sego that visitors of Mount Kelud tourism is as gurih, 3) buceng kendit, 4) sego punar, crowded as the market. 5) buceng towo, 6) keleman, 7) market Eighth, jenang reno pitu also called snack, 8) jenang reno pitu, 9) setaman jenang suro is a jenang in the form of flower, 10) comb, powder, mirror, 11) cok peanuts, soybeans, koro and other types bakal, and 12) ubo rampen. of beans that amount to seven kinds. First, buceng kuat. Buceng kuat is a This jenang also amounts to seven colors buceng which the top consist of glutinous namely white, black, blue, pink / red, rice. Buceng is a symbol of strength. The orange, brown and gray. meaning of buceng kuat is the community Ninth, kembang setaman consist of Kelud ask for safety, strength in life. of water, kenanga flowers, roses, kantil Second, lodho sego gurih also flowers, banyan leaves, andong, puring, called sekul suci ulam sari is sesaji which buds of small banana trees, mayang, and addressed to the Prophet Muhammad jambe leaves. sallahu ‘alaihi wasallam. The use of this Tenth, comb, powder, and mirror sesaji is a hope for getting directions addressed to the female inhabitants of from the Prophet in order to be permitted Kelud mountain. she is Nyai Gadung by God. Melati. Third, buceng kendit is a buceng Eleventh, cok bakal is the symbol which circled yellow rice in the middle. of the seed of the dhanyang’s earth, This Buceng is a symbol of the relationship which is a inhabitant that controls the between the inhabitants of Kelud with the earth. Cok bakal consist of flowers telon, South Sea. eggs, seasoning kitchen, janur, matches, Fourth, sego punar or yellow Gudang Garam cigarettes, kobot, betel, rice is cooked rice with a little turmeric money, black glutinous rice, small so the colour became clean and yellow. pitchers. Sego punar is a symbol of cleanliness. Twelve, ubo rampen for sesaji The meaning of yellow rice is to clean consist of dupa ratus, gondo fragrant, something that is not good. Sego punar incense, flowers, jerami, opium. Ubo consists of sambal goreng, srundeng, rampen is a tool used as a means to deliver lodho. sesaji to the intended inhabitant. It is also Fifth, buceng towo is a buceng a symbol for the surrender of sesaji and to

160 Anam Miftakhul Huda, dkk. Functions and Values of Ritual “Larung Sesaji Kelud”... summon spirits who will be given sesaji. activities that show custom rituals that Larung Sesaji is offering promotion to they believe. Ritual cultures of Larung the Mount Kelud which experienced a Sesaji Kelud is a heritage of their ancestors decrease in the number of tourists after and already part of community life on the the eruption that occurred in February slopes of Kelud Mountain. These ritual 2014, involve many kinds of elements of their All food were brought by the village include youth. That is to instill the citizens collected in the middle. They younger generation to care for the culture sat around it and listen to the customary and ritual of Larung Sesaji Kelud. leaders reciting prayers. After praying, Budihardjo (1994: 22), preservation they will scramble for taking tumpeng in efforts means maintaining traditional the form of traditional food, products of architectural and traditional environments earth, vegetables and fruit. exactly like the original state. Due The embodiment of the traditional to the stellar nature of preservation, ceremony is planned and arranged in conservation efforts require a dynamic advance (Poerwadarminta 1986) which conservation approach, not only of not only solves human problems but the building but also its environment also possesses the values ​​that build a (conservation areas) and even historical civilization. Thus always change in line cities (towns). With the conservation with the wheel of civilization itself, and approach, various activities can be done, has significance in human culture that assessing the inventory of historic and gives a certain value throughout the colonial traditional buildings, restoration course of human history (Sachari 1985). efforts (restoration), rehabilitation, Cultural values ​​that can be picked for reconstruction, until the revitalization exemplified inherited by the ritual of that is giving new breath of life. Larung Sesaji Kelud. Keraf (2002) explain that local wisdom is any form of knowledge, belief, Functions and Values of Ritual Larung understanding or insight and habits that Sesaji Kelud Ceremony as Cultural guide behavior in life within the ecological Preservation community. All forms of local wisdom are The term conservation in general lived, practiced, taught and passed down can be defined as a business or activity to from generation to generation as well as care for, protect and develop conservation shaping human behavior patterns towards objects that have value to be preserved. fellow human beings, both natural and So far it has not been a standard definition occult (mystic). that is mutually agreed upon. Various The ritual ceremony of Larung terms and terms of preservation try to be Sesaji Kelud begin with traditional dance expressed by urban experts in looking performances, after that sesaji are brought at the problems that arise based on their by the dancers and given to the elders. own concepts and perceptions. Traditional ceremony is one form of Pontoh (1992: 36), suggests that cultural expression, contains many values​​ the initial concept of preservation is that can be emulated and internalized by conservation, which is the effort to the next generation. In essence of value preserve and protect and simultaneously system is the central position of the utilize the resources of a place with cultural structure of a society, and the adaptation to new functions, without value system is a phenomenon and the eliminating the meaning of cultural life. basic problem of human life, because Ritual activity of Larung Sesaji the value system is a device structure in Kelud is trying to preserve the culture human life both individually and socially. of the people around kelud. A variety of

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Functions and Values of Ritual Larung believed that Sesaji which had been Sesaji Kelud as Spiritual prayed contained many blessings. They The ceremony of Larung Sesaji all scramble to get the blessing of the involved the elders’ village who had foods. Elderly clothing and customary performed rituals the night before. The stakeholders in larung Sesaji ceremony elders’ village lead the ceremony of are black. This is to honor the residents of larung sesaji. The sesaji were prepared Mount Kelud who likes black costumes. according to the number of elders’ The black clothes used by elders one of village. The contents of sesaji such as them is beskap equipped with buttons certain flowers (bunga setaman), eggs, ‘benik’ on the left and right. ‘Benik’ rolled cigarettes (rokok lintingan), and a has a meaning that the Javanese person number of other objects that are placed in performs all actions in any cases becike the banana leaf. diniknik, calculated carefully. What to The next procession has a symbolic do should not be destroyed by others meaning that is the burning of uborampen, (Hadisutrisno, 2009: 87). The use of followed by a moment of silence. Ubo udeng also has an implied meaning that rampen were burned by Mbah Ronggo. the elders who perform rituals more The meaning which consist is that ubo mudheng or understand about life and rampen only burned by the caretaker who ritual ceremony of larung sesaji. trusted suguh there. The next procession is a moment of silence by holding ubo Function and Values of Ritual Larung rampen that has been burned, followed by Sesaji Ceremony as Tourism Assets stomping hands to the ground three times. The definition of “Cultural This procession means communication Tourism” or “Culture Tour” which exist, with the supernatural nature of the it is not easy to determine which of the inhabitants of Mount Kelud. The next definitions is the most appropriate to procession is ujub by Mbah Ronggo. The use, especially when associated with procession means masrahne or convey. Indonesian tourism. Before looking at the Islam implies that the people who relationship between the words “tourism” follow this ritual of Larung Sesaji still and “culture”, it helps us examine each of remember that the main purpose in prayer these words first. is to ask God while the ritual Larung Sesaji The word “tourism” according is only as a means to honor the existence to Kamus Besar Bahasa Indonesia is of gosh (makhluk halus) that must be related to travel for recreation; travel; respected. While the Larung Sesaji are tourism. Larung sesaji ceremony can given as a symbol of respect to the figure be categorized as a local tourism that is of the targeted beings. In addition, Larung tourism activities which scope is limited Sesaji are also a means of giving alms to certain places only. to people who follow the lesson of the While the ‘culture’ comes from Prophet Muhammad delivered by Sunan the Sanskrit language buddhayah, which Kalijaga. According to that explanation, is the plural form of buddhi (mind or Hadisutrisno (2009: 154) states that intellect) is defined as matters relating sesaji that previously had the intention to the mind, and the human mind. In to worship to the gosh changed by Sunan English, ‘culture’ is called culture, which Kalijaga so that become the procedure of comes from the Latin word colere, the giving alms to the poor, close neighbors, meaning is processing or working. relatives, family and others. Larung Sesaji is an alternative The next procession is to compete tourism, Maman (2008) alternative sesaji that have been prayed for. The tourism is a process of developing a people who attended the ceremony form of fair tourism activities between

162 Anam Miftakhul Huda, dkk. Functions and Values of Ritual “Larung Sesaji Kelud”... different communities. The objective of The economic impact it generates can be this aliternative tourism is the solidarity both positive and negative. network of some communities and the equality with the various parties CONCLUSION concerned. The purpose of the Sesaji ritual Tourism practices, which seeing ceremony is to ask God for salvation culture (as well as nature), primarily so that the people of Sugihwaras and as a source of commodities, have an surrounding villages are given safety, for unfavorable impact. Positive impacts example if there is a disaster it does not that can be felt immediately in terms of get any victims. The ceremony also asks economic benefits, but in fact they are the blessing for the farming community only short-term benefits. The perceived to be given a satisfactory result. Because later is the bad impact, which is on the of the most livelihoods of Sugihwaras expression and existence of the culture villagers are gardening. Besides this that the source of the commodity. sacred ritual as a form of gratitude to the Wardana and Widodo’s research god as the ruler, and also a form of respect (2016) found tourist attraction to to the ruler of Mount Kelud. Ritual of Sarangan lake like accessibility, facility, Sesaji Kelud is as cultural preservation, attraction, service and good promotion. has spiritual values, as well as tourism The dominant interesting factor of tourists assets so it can improve the economy of visit to Telaga Sarangan is the attraction the surrounding community. owned by the manager. The fact is the significant number REFERENCES of visitors who come to see the ceremony, Endraswara, Suwardi. (2003). Metode not only the entire community but those Penelitian Sastra. : Pustaka Visitors in addition to following their Widyatama. ceremony came to witness of natural Endraswara, Suwardi. (2003). Mystic beauty. The number of visitors who come to Kejawen: Syncretism, Symbolism, and attend or witness the traditional ceremony Sufism in Javanese Spiritual Culture. indirectly a domestic and foreign tourists. Yogyakarta: Narasi This conditions would increase the Keraf, SA, (2002). Etika Lingkungan. Jakarta: income for the local community because Book of Compass. there were sale and purchase transaction Chatamallah, Maman. (2008). Strategi “Public goods or merchandise. A number of other Relations” dalam Promosi Pariwisata: events also held, such as documentary Studi Kasus dengan Pendekatan movie of post-eruption Kelud, UMKM Marketing Public Relations di Provinsi exhibitions, and other events Banten,” : Jurnal Mediator According to Pitana and Diarta Vol 9, No 2. 393-402. (2009: 184) a tourist destination visited Moehadjir, N. (1996). Metode Penelitian by tourists can be viewed as a temporary Kualitatif. Yogyakarta: PT. Bayu Indra consumer. They come to the area for a Grafika period of time, use the resources and Moleong, Lexy J. (2000). Metode Penelitian facilities and usually spend much money Kualitatif. Remaja Bandung: Remadja on various purposes, then they leaved the Rosdakarya. place to return home or country. If tourists Pitana, I Gde. & Diarta, I Ketut Surya. who come to these destinations spend a lot (2009). Pengantar Ilmu Pariwisata. of money to buy various purposes during Yogyakarta: Penerbit Andi. the holidays, it cannot be denied that it Poerwadarminta, W.J.S. (1986). Kamus will have an impact to the economic life Umum Bahasa Indonesia. Jakarta: of the area, either directly or indirectly. Balai Pustaka.

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Pontoh, Nia Kurniasih (1992) “Preservation Its Supporters Community Lifestyle and Conservation: A Review of Orban in Java (18th century-20th century). Design Theory”, Regional and City Yogyakarta: Yayasan Bentang Budaya. Planning Journal, Desember, 1992, Soepanto dkk. (2011). Traditional Ceremony pp. 34-39 Sekaten in Yogyakarta. Yogyakarta: Rini, Rahayu Setyo. (2014). “Labuhan Project Inventory and Cultural Values Sarangan (Ethnographic Studies Building. of Labuhan Sarangan Ceremony at Wardana Hardiyan Wahyu and Widodo, Sarangan Lake, Sarangan Village, Bambang Sigit. (2016). Factors which Plaosan Sub-District, Magetan Influence the Difference Number of Regency).” Thesis : UNAIR. Visitors in Telaga Sarangan And Telaga Soekanto, Soerjono. (2007). Pengantar Wahyu in District Plaosan Magetan Sosiologi. Jakarta: P.T.Raja Grafindo. Regency. Swara Bhumi 01 (01), pp. 62- Soekiman, D. (2000). Indies Culture and 68.

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