City of Heritage for Gianyar for Whom?

Gianyar's decision as a member of the Organization of World Heritage Cities (OWHC) is increasing the length of the city in Indonesia that has entered OWHC first, Surakarta (Central Java) and Denpasar (Bali). However, in addition to bringing hope, he also gave birth to a number of questions.

The first optimistic side that the title of heirloom in Gianyar will instantly raise the image of Gianyar as a culture-based tourism destination. Wayan Geriya, for example, gave a very prestigious boundary about Gianyar as the city of Pusaka. “... One identity rich potency, great hope and in meaning. The rich potential includes the totality of natural heritage, culture, and Saujana scattered throughout the sub-district..., "he wrote in Heritage, page 11.

This is a very brilliant formulation of cultural experts who have no doubt the weight of his thinking.

Furthermore, Geriya also explained about the possibilities of synergy that can be woke up between the city of Pusaka program with tourism and creative economy. All comes down to the understanding that the overall strategy and program of the city of Pusaka can improve the welfare of citizens and strengthen the cultural joints of the regency of Bumi art.

The whole idea was very good and glorious. Gianyar Regency is worthy of the designation of the city of Heirloom because of the historical heritage in the form of artifacts and ideas of the Adiluhung that live the various artifacts.

This is in line with the thought of Dr. Laretna T. Adhisakti, the architecture lecturer at Gadjah Mada University (UGM) as well as a pioneer in Indonesia's heirloom movements. According to the inheritance as ancestral heritage is not only the intangible (tangible) but also the remains intangible. All relics of objects and not objects must be preserved, developed, and used as a regional asset so it has economic value.

There is a kind of shared consciousness that is recorded in various reviews related to the dissemination of the importance of the city of heritage, namely the importance of tourism utilization as a medium of community education as well as the means of generating economic benefits of the city for society. This realization reliins the recognition of the importance of involving tourism aspects will result in double benefits.

First, the messages of the city will reach a wider audience, namely local people and tourists. Secondly, through the development of tourism welfare communities around the level of heritage will be improved. Such conditions will be able to cause a turning effect on the emergence of a strong sense of ownership of the community to the existence of the site

Need a deepening

After trying to understand the big idea of ' the City of Heritage ', as a person who is layman in the course of culture, I think there are at least two issues that must be more preoccupied.

First, a matter of inheritance relationship with tourism. Making heritage as a tourist destination is certainly legitimate. However, the issue is certainly not as simple as developing other types of destinations, such as natural or artificial-based destinations.

Development of heirloom or heritage-based tourism destinations requires a special strategy, given that it includes special interest tourism. The packaged and ' sold ' aspects of a heritage-based destination are the stories and meanings behind a site, not the physical manifestation of a Sich heritage.

This condition requires a harder effort in packing an inheritance as a popular tourist destination. The community around the site or inheritance must also be ensured to be involved in the development efforts.

How will it be done? What is the Gianyar community's response that lives around the site against tourism?

Secondly, the concept of Heirloom city is certainly with the intention that all cultural heritage categorized as inheritance can be preserved so that it can be inherited to the next generation. Please note that the concept of preservation is different from preservation. In preservation there are aspects of addition and adjustment, while preservation is only preserve.

My question is how the city movement heirloom see the role of young generation (children, teenagers, beginners adults) in the preservation of heirloom in Gianyar? Or how does understanding the young generation of such rich heritage in his region?

This short article does not mean to complete the above two issues. At least I would like to clothe some points of thought that should be the initial footing when we want to study more deeply both issues.

Development constraints

The magnitude of the development potential of Gianyar heritage, especially those of the archaeological remains, does not necessarily affect the economic life of its citizens, as the ideals of the movement of the heritage city. From the results of a series of interviews in several places in Tampaksiring district last year, this is due to several obstacles in the development of various potential existing.

There are some obstacles.

First, the constraints of human resources (HR), where the lack of qualified human resources in developing tourism based heritage. Many young people around the site prefer to wander and work outside their villages or regions.

Secondly, most people are still having trouble communicating in English or other foreign languages with tourists. This factor has resulted in lack of citizen's ability to convey information about tourism potential owned to potential tourists.

Third, public awareness, where the opinion of society that always want the result of a process tourism can be enjoyed in a fast tempo (instant). In fact, so that the process can run well, the time it takes will be long enough.

Fourth, the low innovation and creativity of citizens in managing the potential owned. It's hard to find figures that dare to think ' shell out ' (out of the box) in the research area. Most of the residents still embraced the normal way of thinking that is as usual. Behave, speak, and think as often as other people in general.

Fifth, the ancient status of the remains held by various tourism objects affects the low Community initiative in developing site utilization as a tourist destination. There is a kind of collective concern if the site is developed or utilized as a tourist destination, then that activity will be categorized as a breach of the antiquities ACT. The extent of conservation zone boundaries with zone utilization make various parties including leaders in the village hesitantly in developing tourism on sites located in the region.

Become a Virus

These conditions give the impression that the community's response is poor in managing the potential heritage. The community seems to be unable to exploit the potential to attract tourist arrivals. The internal obstacles above incarnate into a virus that enits a very rich, real potential. People, both elite and citizens, are trapped in an instant attitude and way of thinking, unwilling to bother, and hanging everything to the government.

On a variety of occasions clearly depicted, how large the level of community dependence on the strides taken by the Government, in this case the tourism office. A bendesa in Tampaksiring for example expressed hope. "We sincerely hope that the tourism office will give attention to the development of tourism potential of our village," he said.

Such expressions appear in the events of the office such as socialization of tourism village or other events. People think governments can do everything for their sake.

The patterns and mental attitudes likewise did not change much while the village government was getting a village fund in the last three years. UU No 16 Years 2014 about the village mandated to be a creative village government to explore the potential of the village. Even the village is mandated to form the BUMdes (village owned enterprise).

However, these provisions have not been able to force the village government to run. The village fund is more spent on physical projects that are more populist in order to initiate empowerment programs and the establishment of the village's economic creativity.

Millennial generation

The low public response to site development becomes a tourist destination, Salah-satunya due to lack of understanding of the existence of the heirloom. The existence of inheritance is supposed to be understood as a treasure of ancestral heritage that continues to be interpreted and revitalized.

In inheriting the inheritance, a feeling of pride alone is not enough. Moreover, it is just proud that followed by excessive Jemawa feeling. Pride will be more exquisite if followed by an interest and diligent effort to know the philosophical values and meaning in the inheritance remains.

One important thing that is also worth considering is the character of the current young generation. To whom we will transfer the story and the historical significance of the inheritance.

The young generation of the present era (ages 25 and under) is often referred to as the X generation. They were born from 1980 to 1995 and grew up in the new Millennium era. They grew in the digital era as a hallmark of the information technology revolution, so it is often also called digital native generation.

What are their properties and characteristics? Generation X or Millennials are in the current exposure of loyal digital technology. They have been informed of the flood of information that struck from various digital technology devices (televisions, mobile phones, laptops). They are the generations who always are going to go anywhere, not long-lasting reading thick and serious, accustomed to writing in just 150 characters, taking selfies in various exotic places, and uploading various activities to social media.

As their workers are type si boredom, can not be arranged, adore freedom of expression, and anti-establishment. How do we want to convey the messages of the city of inheritance to millennials who have a very different way of consumption of this information?

When the approach is still using conventional patterns, i.e. one-way message delivery model, indoctrination, speech-filled and formalistic speeches, it is certainly our intention to improve the understanding of the younger generation will meet failure. That generation of millennials will quickly turn away from us. They will not heed the material we convey. They may want to follow and listen to our exposure, but their hands and minds will be occupied with their own gadgets.

What to do?

In order for the transfer of information to reach its destination maximally, the message of heirloom cities must use a force of millennials communication. The activists of the legacy city movement must be able to use communication medium commonly used by the young generation; Neither the device nor the content nor its substance.

The plate is the Internet with all its supporting medium, such as social media (Facebook, Instagram, Twitter, Path, Line, etc.), blog, vlog, and so on. Content regarding message delivery materials, message delivery, and delivery styles. It is about the message is trying to use the idol of the Millennial generations as an heirloom city ambassador, such as artists or film actors.

No less important is the approach to various young generation communities such as the blogger community, the short film community, the YouTuber community, the traveling community, the photography community, and other creative work groups. Communities that are bound by the same hobbies and interests are now mushrooming in number. They use social media to establish communication and display a variety of activities they do.

Have they been involved so far?

So I imagine to spread the love of the heritage of Gianyar heirloom. Later, a series of programs based on approaches to young people will be designed, such as: a documentary film contest with the heritage of Gianyar through YouTube, a photo contest of heritage objects with Instagram, discussion between communities with inviting guest speakers via Skype, T-shirt heirloom design contest, writing contest through the medium of blogs, cycling to explore various relics of the Pekerisan watershed, field research with resource persons from archeology scientists, and others.