Farmhouse Susu Lembang

Farmhouse Susu Lembang is one of the leading tourist destinations in the Lembang area, West Bandung Regency, West Java Province, Indonesia. It adopts a family-oriented tourism concept that integrates education, recreation, and visual experience within a European rural theme. Since its opening to the public, Farmhouse Susu Lembang has attracted significant attention from both local and out-of-town visitors due to its distinctive concept, which differs from most nature-based attractions commonly found in Lembang. This destination combines the cool mountainous landscape with carefully designed artificial spaces that resemble European countryside villages—particularly those of Central Europe—complete with classic-style buildings, Hobbit houses, windmills, and a child-friendly mini farm. The presence of Farmhouse Susu Lembang has enriched the range of tourist attractions in the Greater Bandung area and has become a symbol of the development of modern thematic tourism that remains grounded in educational and family values.

Geographically, Farmhouse Susu Lembang is located on Jalan Raya Lembang No. 108, Gudangkahuripan Village, Lembang District, West Bandung Regency. Its location along the main Bandung–Lembang route makes it easily accessible by both private vehicles and public transportation. The site is approximately 9–10 kilometers from the center of Bandung City, with an average travel time of 30–45 minutes depending on traffic conditions. Situated in a highland area, Farmhouse Susu Lembang enjoys a cool climate, with temperatures ranging from 18 to 24 degrees Celsius, making it highly comfortable for outdoor activities. The surrounding environment, characterized by hills and lush vegetation, enhances the natural and relaxing atmosphere, making this destination an ideal place to escape the hustle and bustle of urban life.

The main attraction of Farmhouse Susu Lembang lies in its architectural concept and spatial design, which emulate a classic European rural setting. Visitors are welcomed by Tudor-style buildings, wooden houses with steep roofs, small windows, and stone ornaments that create the impression of being in a European village. One of the most iconic features of the site is the Hobbit House, inspired by the fantasy stories The Hobbit and The Lord of the Rings. These small houses with round doors have become favorite photo spots for visitors of all ages. In addition, the area features a mini European-style chapel, windmills, and beautifully arranged flower gardens, making almost every corner of Farmhouse Susu Lembang visually appealing and suitable as a photographic backdrop.

Beyond its visual appeal, Farmhouse Susu Lembang also emphasizes educational tourism, particularly related to farming and animal husbandry. The site includes a mini zoo or small farm area where visitors—especially children—can interact directly with farm animals such as sheep, cows, rabbits, and birds. Children are encouraged to feed the animals, recognize different types of livestock, and learn basic concepts of animal care and farming. This approach positions Farmhouse Susu Lembang not merely as a recreational space but also as an informal learning environment that is both engaging and enjoyable for families. The interactive nature of the educational experience is considered effective in fostering environmental awareness and empathy toward living creatures from an early age.

The name “Farmhouse Susu Lembang” is closely associated with fresh milk products, which serve as one of the site’s distinctive features. Each visitor who purchases an entrance ticket receives a bottle of fresh milk, available in several flavors such as original, chocolate, strawberry, and vanilla. The milk is hygienically produced and packaged, forming an integral part of the overall tourist experience. In addition to milk, Farmhouse Susu Lembang offers a variety of culinary options, ranging from light snacks and European-style dishes to local Indonesian cuisine adapted to visitors’ preferences. The presence of cafés and restaurants with European rural interior designs further strengthens the thematic atmosphere of the destination.

The facilities at Farmhouse Susu Lembang are relatively comprehensive and designed to ensure visitor comfort. Spacious parking areas are available for motorcycles, private cars, and tour buses. Other supporting facilities include clean public restrooms, prayer rooms, rest areas, and souvenir shops offering a variety of themed merchandise. These shops sell handicrafts, European-style trinkets, processed dairy products, and specialty foods from the Lembang area. The well-maintained facilities reflect the management’s commitment to providing high-quality services and a pleasant visitor experience.

In terms of pricing, entrance tickets to Farmhouse Susu Lembang are generally affordable and considered proportional to the facilities and experiences offered. Ticket prices may vary depending on management policies, but they typically include one bottle of fresh milk as part of the admission package. This policy adds value and enhances visitor satisfaction. Operating hours usually begin in the morning and extend into the afternoon or evening, depending on the day, with weekends and holiday seasons being the busiest periods.

From a socio-economic perspective, the presence of Farmhouse Susu Lembang has generated positive impacts on the surrounding community. The destination creates employment opportunities for local residents, including operational staff, guides, maintenance personnel, and workers involved in small-scale businesses connected to tourism activities. Furthermore, the increase in tourist arrivals has stimulated the growth of supporting sectors such as transportation services, accommodations, and culinary enterprises in the Lembang area. As such, Farmhouse Susu Lembang functions not only as a recreational site but also as a driver of sustainable local economic development.

Within the broader context of tourism in West Java, Farmhouse Susu Lembang represents a shift in tourism trends—from merely appreciating natural scenery to engaging in experience-based and thematic tourism. The concept successfully responds to the demands of modern tourists who seek destinations that are visually attractive, educational, and family-friendly. The popularity of Farmhouse Susu Lembang demonstrates that creative, well-planned, and visitor-oriented tourism management can generate strong and sustainable appeal.

In conclusion, Farmhouse Susu Lembang is a tourist destination that offers a harmonious combination of recreation, education, and aesthetic experience. With its European rural theme, comprehensive facilities, strategic location, and interactive attractions suitable for families, it stands as one of the primary tourism destinations in the Lembang area and the Greater Bandung region. Farmhouse Susu Lembang not only provides entertainment but also delivers a memorable and educational travel experience that aligns with the development of modern tourism in Indonesia.

Image: https://www.google.com/maps/contrib/106258681677339080259/photos/@-4.1224432,106.5525155,6z/data=!3m1!4b1!4m3!8m2!3m1!1e1!5m1!1e4?entry=ttu&g_ep=EgoyMDI1MTIwOS4wIKXMDSoASAFQAw%3D%3D

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The Geger Cilegon Monument as a Symbol of Popular Resistance in Banten

The Geger Cilegon Monument is one of the historical monuments that holds significant value in representing the collective memory of the Bantenese people regarding the popular uprising that occurred in Cilegon in the late nineteenth century. The monument was erected to commemorate the Geger Cilegon of 1888, a popular rebellion led by religious scholars (ulama) and local communities against Dutch colonial rule. Historically, the Geger Cilegon cannot be separated from the broader context of colonial oppression, social inequality, and religion-based resistance that strongly developed in Banten during this period (Kartodirdjo, 1966).

The existence of the Geger Cilegon Monument goes beyond functioning as a mere physical landmark; it serves as an ideological symbol that represents the spirit of struggle, courage, and popular resistance against injustice. In social historical studies, monuments function as sites of memory that connect the past with contemporary collective consciousness (Nora, 1989). Thus, the monument plays a strategic role in constructing the historical identity of both the people of Cilegon and the wider Banten region.

Historical Background of the Geger Cilegon of 1888
The Geger Cilegon took place in 1888, when Banten was under Dutch colonial rule in the Netherlands East Indies. At that time, repressive colonial policies—such as burdensome taxation systems, forced labor, and strict surveillance of religious activities—generated widespread unrest among the population. Sartono Kartodirdjo (1966) explains that Banten was a region with a strong Islamic tradition, where resistance to colonial domination was often interpreted as jihad or a form of sacred struggle.

Religious leaders such as Haji Wasid, Kiai Tubagus Ismail, and several other local figures played central roles in organizing popular resistance. This movement involved peasants, Islamic students (santri), and rural communities who felt economically and politically marginalized. The Geger Cilegon was not a spontaneous uprising, but rather the result of an accumulation of long-standing social tensions (Kartodirdjo, 1984).

Although the rebellion was eventually suppressed by the colonial authorities, its impact was highly significant in the history of popular resistance in Indonesia. The Geger Cilegon stands as one of the earliest examples of an organized popular movement based on collective awareness of structural injustice under colonialism.

The Establishment and Symbolic Meaning of the Geger Cilegon Monument
The Geger Cilegon Monument was established as a form of tribute to the fighters who died or were involved in the uprising. Its construction reflects the efforts of both the state and local communities to preserve historical memory and to reaffirm the importance of the Geger Cilegon within Indonesia’s national historical narrative. From the perspective of memorialization studies, monuments function as instruments of historical education and the formation of collective identity (Assmann, 2011).

Symbolically, the monument represents the spirit of resistance of ordinary people against oppressive power. Its upward-reaching structure may be interpreted as a symbol of resilience and hope, while its location in Cilegon reinforces the strong connection between geographical space and historical events. The monument serves as a reminder that Cilegon is not merely a modern industrial city, but also a historical space deeply shaped by popular struggle.

The Social and Educational Functions of the Monument
In contemporary society, the Geger Cilegon Monument plays an important social and educational role. It frequently serves as a site for commemorative ceremonies, historical pilgrimages, and outdoor learning activities for students and university scholars. According to Lubis (2014), the preservation of local historical sites plays a crucial role in fostering historical awareness and grassroots nationalism.

The monument also functions as a symbolic space where communities reflect upon values of struggle, courage, and sacrifice. In historical anthropology, such memorial spaces operate as arenas for the intergenerational reproduction of cultural and ideological values (Koentjaraningrat, 2009).

The Geger Cilegon Monument in the Context of Banten’s Local Identity
The identity of the Bantenese people is closely tied to a long history of resistance against colonial domination. The Geger Cilegon Monument reinforces the narrative that Banten possesses a strong tradition of social and religious resistance. This perspective aligns with Guillot’s (2008) observation that, since the era of the Banten Sultanate, the region has been characterized by intense political and religious dynamics.

The monument also functions as a marker of local identity for the city of Cilegon. Amid its contemporary image as an industrial and steel-producing city, the monument reminds society that modernization should not erase historical memory and local values that shape collective character.

Preservation and Challenges in the Modern Era
In the modern era, the primary challenge in preserving the Geger Cilegon Monument lies in maintaining its relevance amid social change and urbanization. Many historical monuments face the risk of marginalization due to low historical literacy and the dominance of popular culture. Therefore, preservation strategies must extend beyond physical maintenance to include cultural and educational approaches (Ashworth, Graham, & Tunbridge, 2007).

Integrating the monument into local educational curricula, developing historical tourism, and utilizing digital media represent strategic steps to broaden its meaning and relevance for younger generations. Through such efforts, the Geger Cilegon Monument can continue to function as a medium for transmitting historical values and cultural identity.

Conclusion
The Geger Cilegon Monument stands as a significant symbol in the history of popular resistance in Banten against Dutch colonialism. It not only marks the historical event of the Geger Cilegon of 1888, but also serves as a medium for identity formation, historical education, and the strengthening of collective memory. From an academic perspective, the monument represents the close relationship between space, history, and social consciousness.

The sustainable preservation and interpretation of the Geger Cilegon Monument are a shared responsibility among government institutions, academics, and the wider community. Through such collective efforts, the values of struggle embodied in the monument can continue to live on and remain relevant in addressing contemporary challenges.

Image: https://www.instagram.com/p/DN3Jwo65EtZ/?img_index=2
References:
Assmann, J. 2011. Cultural memory and early civilization. Cambridge: Cambridge University Press.
Ashworth, G. J., Graham, B., & Tunbridge, J. E. 2007. Pluralising pasts: Heritage, identity and place in multicultural societies. London: Pluto Press.
Guillot, C. 2008. Banten: Sejarah dan peradaban abad X–XVII. Jakarta: Kepustakaan Populer Gramedia.
Kartodirdjo, S. 1966. The peasants’ revolt of Banten in 1888. The Hague: Martinus Nijhoff.
Kartodirdjo, S. 1984. Pemberontakan petani Banten 1888. Jakarta: Pustaka Jaya.
Koentjaraningrat. 2009. Pengantar ilmu antropologi. Jakarta: Rineka Cipta.
Lubis, N. H. 2014. Banten dalam pergumulan sejarah. Serang: Dinas Kebudayaan Provinsi Banten.

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Curug Sibedil

Curug Sibedil is a natural waterfall tourism destination located in Paninggaran Village, Paninggaran District, Pemalang Regency, Central Java Province, Indonesia. This site is widely recognized as a relatively unspoiled natural attraction that has not yet undergone extensive commercial development. As a result, Curug Sibedil offers visitors a serene and refreshing nature-based tourism experience, far removed from urban congestion. The waterfall has gradually become one of the natural icons of the southern highland region of Pemalang Regency, an area characterized by rolling hills, community forests, agricultural land, and lush green landscapes.

Geographically, Curug Sibedil is situated in a hilly highland zone adjacent to a mountain river system. The surrounding environment enjoys cooler temperatures compared to lowland settlements, particularly in the early morning and late afternoon. The natural vegetation around the waterfall consists of large trees, wild shrubs, and understory plants that thrive in humid riverbank ecosystems. This ecological composition creates not only a visually appealing environment but also contributes to improved air quality and ecological balance in the area.

The waterfall features a clear and continuous flow of water originating from mountain springs that remain active even during the dry season. During the rainy season, the water discharge increases significantly, enhancing the dramatic and scenic quality of the waterfall. The water cascades from a considerable height into a naturally formed pool below, producing ripples and fine mist that envelop the surrounding area. This natural pool is frequently used by visitors for light swimming, water play, or simply soaking their feet while enjoying the tranquil atmosphere.

Accessibility to Curug Sibedil
Access to Curug Sibedil is relatively manageable by land transportation, although the terrain becomes more challenging when approaching the village area and the final parking point. From the center of Pemalang Regency, the distance to Paninggaran Village is approximately 30–40 kilometers, with a travel time of around 1.5 to 2 hours, depending on traffic and weather conditions. The main route generally follows district roads toward the southern part of Pemalang, which are mostly paved, before continuing onto village roads within Paninggaran District.

The main roads leading from Pemalang city to Paninggaran Village are generally in good condition. However, once entering the village access roads toward the tourist site, road conditions gradually shift to narrower paths with thinning asphalt and, in some sections, stone or dirt surfaces. During the rainy season, these village roads may become slippery and muddy, requiring extra caution for both motorcycle and car users. Although the route is relatively narrow and follows hilly contours, the journey is enhanced by scenic views of rural settlements, coffee plantations, rice fields, and small streams.

After reaching the designated parking area at the end of the village road, visitors must continue on foot to reach the waterfall. The trekking distance ranges from approximately 500 meters to 1.2 kilometers, depending on the parking location. The trekking path consists of natural footpaths that pass through community farmland, secondary forest areas, and small river crossings. While not overly strenuous, the trail requires appropriate footwear, especially during the rainy season when paths may become muddy or slippery.

This short trekking journey is considered an integral part of the tourism experience, allowing visitors to immerse themselves in the natural environment through the sounds of flowing water, birdsong, and rustling leaves. It also serves as a form of light physical activity that enhances relaxation and connection with nature.

Tourism Facilities at Curug Sibedil
As a community-based natural tourism destination, Curug Sibedil is equipped with basic facilities designed to support visitor comfort without compromising the area’s natural character. Near the entrance area, there is a simple parking facility that accommodates both motorcycles and cars. This parking area is typically managed by local residents and serves as an important source of income for the village community.

In addition, several small local stalls operate near the entrance or along the access route, selling snacks, beverages, and basic necessities such as bottled water. These stalls are particularly helpful for visitors after completing the trekking route. Interaction between tourists and local residents often creates a friendly and welcoming atmosphere, while also contributing to the local economy.

Other available facilities include simple gazebos or resting huts located at certain points along the trekking route and near rest areas. These structures function as shelters from the sun and as resting spots for visitors, especially families and group travelers. Although modest in construction, these facilities significantly enhance visitor convenience.

At the main waterfall area, basic toilet and changing facilities are available. While these amenities are relatively simple compared to modern recreational parks, they sufficiently meet the basic needs of visitors. Local managers and residents regularly encourage tourists to use these facilities responsibly to maintain cleanliness and environmental quality.

Waste management remains an important concern. Although trash bins are limited, visitors are strongly encouraged to carry their waste back and avoid littering. Environmental awareness and collective responsibility are continuously promoted by local residents and tourism managers as part of sustainable tourism education.

Entrance Fees and Tourism Costs
The entrance fee to Curug Sibedil is relatively low, making it an affordable destination for a wide range of visitors, including students, families, and local tourists. Visitors are typically charged a small entrance fee, managed by the local community or village tourism group. The fee generally ranges from IDR 5,000 to IDR 15,000 per person, depending on local policies and visitation conditions.

In addition to the entrance fee, a parking fee is also charged at a modest and transparent rate. Revenue from entrance and parking fees is allocated for maintaining access paths, cleanliness, and basic facility improvements, as well as supporting community development programs. This pricing policy aims to encourage tourism while ensuring that economic benefits are directly distributed to local residents.
Tourist Attractions and Activities

The primary attraction of Curug Sibedil lies in its natural and unspoiled waterfall scenery. Visitors can enjoy the clear flowing water, swim or play in the natural pool, explore the riverbanks, or simply relax under the shade of trees while listening to the sounds of nature. The site is also popular among nature photographers due to its unique rock formations and lush green background, which create visually appealing compositions from various angles.

The surrounding area is frequently used for family recreation and environmental education activities. Children can learn about natural ecosystems, water cycles, vegetation, and small wildlife inhabiting river and forest environments. The trekking route itself provides added value as a healthy recreational activity that combines light exercise with natural exploration.

Environmental Conservation and Community Empowerment
The management of Curug Sibedil emphasizes environmental conservation and sustainable use. Local communities play an active role in preserving the site through collective clean-up activities, tree planting, and environmental awareness campaigns aimed at visitors. These efforts reflect local wisdom that respects nature while utilizing it responsibly as a source of livelihood. Community participation fosters a strong sense of ownership and responsibility, ensuring that tourism development remains balanced with environmental protection. This social capital serves as a key foundation for the long-term sustainability of Curug Sibedil as a nature-based tourism destination.

Image: https://visitjawatengah.jatengprov.go.id/id/destinasi-wisata/curug-sibedil

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Curug Bengkawah

Curug Bengkawah is one of the prominent natural tourism destinations located in Sikasur Village, Belik District, Pemalang Regency, Central Java Province. This destination is widely recognized as a natural waterfall that remains well preserved and offers a mountain-based nature tourism experience characterized by a cool, tranquil, and pristine atmosphere. The presence of Curug Bengkawah constitutes an important part of the tourism landscape of southern Pemalang Regency, an area dominated by hills and the foothills of Mount Slamet.

Geographically, Curug Bengkawah is situated in a highland area at a considerable elevation, resulting in relatively cool temperatures throughout the year. The surrounding environment is dominated by community forests, smallholder plantations, and well-maintained natural vegetation. These conditions make Curug Bengkawah an ideal destination for visitors seeking serenity, fresh air, and a natural setting far removed from urban congestion.

The main attraction of Curug Bengkawah lies in its tall and powerful waterfall, where water cascades down a natural rock cliff, creating a majestic and visually striking panorama. The water originates from mountain springs, making it clear and clean, especially during the dry season. The fine mist produced by the falling water adds to the refreshing sensation and enhances the site’s natural and exotic appeal.

The name “Bengkawah” is believed to originate from a local term associated with the strong and winding flow of water among rocks. According to local narratives, Curug Bengkawah has long been known as part of the living space of the surrounding community, serving both as a water source and as an area with significant ecological value. As regional tourism has developed, the waterfall has gradually been managed and promoted more widely as a natural tourist attraction.

Access to Curug Bengkawah is relatively convenient, particularly from the center of Belik District. From Pemalang City, the distance to the site is approximately 35–40 kilometers, with a travel time of around 1.5 to 2 hours by motorized vehicle. Visitors travel through hilly routes offering scenic views of rice fields, plantations, and forests, which enhance the overall journey. Most of the roads leading to Sikasur Village are paved, although some sections near the site remain narrow village roads that are still accessible to both two- and four-wheeled vehicles.

Upon reaching the parking area, visitors must continue on foot along a trekking path of several hundred meters to reach the waterfall. This path is equipped with simple footpaths, steps, and handrails at several steep points. The walk to the waterfall becomes an integral part of the tourism experience, as visitors are immersed in lush green scenery, the sound of flowing water, and fresh mountain air.

In terms of facilities, Curug Bengkawah is supported by adequate basic tourism infrastructure. At the entrance area, visitors will find ticket booths, parking facilities, and small stalls selling food and beverages. Public amenities such as toilets and resting areas are also available, although they remain modest in nature. Facility management is carried out by local communities in collaboration with village authorities as part of a community-based tourism development approach.

The entrance fee to Curug Bengkawah is relatively affordable and accessible to visitors from various backgrounds. Generally, visitors are charged a modest entrance fee of only a few thousand Indonesian rupiah per person, along with a parking fee for vehicles. This pricing policy aims to encourage tourist visits while providing direct economic benefits to the local community through small-scale service and trade activities.

Tourism activities at Curug Bengkawah are varied but remain centered on nature-based experiences. Visitors can enjoy the waterfall scenery, take photographs with an exotic natural backdrop, play in the water around the river area, or simply relax and appreciate the surrounding atmosphere. For nature photography enthusiasts, Curug Bengkawah offers numerous appealing angles with natural compositions of water, rocks, and green vegetation.

In addition, the area surrounding Curug Bengkawah is often used for family recreation and environmental education tourism. Children and students can learn about natural ecosystems, the water cycle, and the importance of preserving forests and natural resources. In this context, Curug Bengkawah functions not only as a recreational site but also as an educational medium with significant environmental value.

The existence of Curug Bengkawah contributes positively to the local economy of Sikasur Village and its surrounding areas. Tourism activities have encouraged the growth of small businesses such as food stalls, parking services, local guides, and the sale of local products. This development demonstrates that nature-based tourism can serve as a viable strategy for improving rural livelihoods when managed sustainably.

From an environmental conservation perspective, the management of Curug Bengkawah is directed toward maintaining a balance between utilization and preservation. Visitors are encouraged to respect the environment by avoiding damage to natural features, refraining from littering, and maintaining cleanliness within the tourist area. Collective awareness among managers and visitors is essential to ensuring the sustainability of this destination for future generations.

Within the broader context of tourism development in Pemalang Regency, Curug Bengkawah holds significant potential to be further developed as a leading natural attraction. Its natural beauty, relatively good accessibility, and strong support from the local community constitute key assets for its continued growth. With improved facilities, sustained promotion, and professional management, Curug Bengkawah has the potential to become one of the iconic natural tourism destinations that strengthens Pemalang’s image as a region known for nature-based and ecotourism attractions.

Overall, Curug Bengkawah represents the natural wealth of Pemalang Regency in an authentic and unspoiled form. This destination offers a simple yet meaningful tourism experience, inviting visitors to reconnect with nature and appreciate environmental balance and beauty. As part of the region’s tourism potential, Curug Bengkawah deserves continued promotion and sustainable development as a valuable natural heritage.

Image: https://atourin.com/destination/pemalang/curug-bengkawah

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Jamhari

Talking about silat in the Cilegon area cannot be separated from the figure of Jamhari, a jawara (martial champion) of Berru Sakti who has trained more than 10,000 students. Born in Cilegon on January 10, 1952, Jamhari grew up immersed in the world of Islamic boarding schools (pesantren). After completing elementary school (1960–1965) and Madrasah Tsanawiyah (1967), he studied at various pesantren across Pandeglang, Garut, Ciamis, Tasikmalaya, Cirebon, Jombang (Tebu Ireng), and Ponorogo (Gontor).

In these pesantren, Jamhari studied not only religious sciences but also silat. Martial arts were not unfamiliar to him, as his homeland—Cilegon/Banten—has long been known as the land of jawara. Historically, long before the arrival of Islam in Banten, martial arts were taught to soldiers for defense and territorial expansion of kingdoms. After Islam spread, these martial traditions were further developed by Islamic scholars and came to be known as silat or penca.

After completing his studies, Jamhari returned home to apply his knowledge within the local community. However, in matters of martial arts, he did not simply adopt the teachings of his former masters. Instead, he sought to blend their teachings with those of his new teacher, Zuhri, creating his own silat forms, which he named Berru Sakti or Kera Sakti (also the name of his martial arts school).

The name derives from the fighting movements of the berru (monkey), which inspired the techniques he created. The story traces back to a farmer named Ibu Melati. While on her way to her field at the edge of a forest, she witnessed a fight between a berru and a tiger, which the berru surprisingly won. Amazed by the berru’s prowess, she later reenacted its movements at home, eventually developing new silat techniques.

Ibu Melati passed this knowledge on to Ahmad. After Ahmad passed away, several years later she transmitted it again to Salim and Zuhri. It was from Zuhri that Jamhari learned Berru Sakti silat and was encouraged to establish a martial arts school around 1980. Over time, Jamhari also incorporated techniques from other martial arts to enhance the effectiveness of his Berru Sakti forms for self-defense.

As time went on, Jamhari did not limit himself to martial arts alone. His high level of creativity extended into other fields, including the traditional art of bendrong lesung. Bendrong lesung is performed by women during the harvest season as an expression of gratitude to God Almighty. The performance involves rhythmically striking wooden pestles (alu) against a rice mortar (lesung), producing a distinctive rhythm accompanied by dancing and singing Sundanese and Bantenese songs.

In addition to bendrong lesung, Jamhari is also skilled in crafting golok (traditional machetes). The golok he makes has a distinctive “C” shape, with the blade sharpened on the inner curve. This form symbolizes the intention of the wielder to defend what lies within—oneself, one’s family, and the nation.

Jamhari produces two types of golok: those made from ordinary iron and those made from 7P materials (chisel, hammer, hoe, crowbar, spring, nail, and pipe). Ordinary golok are made daily, while 7P golok are crafted exclusively during the month of Maulid over a period of 12 days. Both share the same “C” shape, with handles carved from wood in the form of a tiger’s head. The blade measures approximately 44 centimeters in length and 4 centimeters in width, with a sheath measuring 34.5 centimeters in length and 11 centimeters in width.

It should be noted that, in addition to these activities, Jamhari also holds various professional roles outside the arts, including water purification specialist; consultant and security advisor at Krakatau Steel; advisor at Krakatau Bandar Samudra, PT Krakatau Samudra, and Krakatau Tirta Industri; advisor at Banten Port; and coordinator of supervisors at SPBU Krenceng.

In his religious activities, Jamhari is also active in holding tausiyah and dhikr every Thursday night at his residence. At the same place, he practices traditional healing using heated mercury-based methods and conducts tarik urat exercises for physical health.

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Jojorong: A Traditional Culinary Heritage of Banten in Historical, Cultural, and Culinary Perspectives

Jojorong is one of the traditional culinary products of Banten Province that possesses strong historical, cultural, and symbolic significance within the local community. This traditional steamed cake is made primarily from rice flour, coconut milk, and palm sugar, and is typically served in cylindrical containers made from banana leaves. Within the context of local culture, jojorong is not merely understood as a food product, but also as part of a symbolic system that represents the cultural identity of the Bantenese people, particularly among agrarian and coastal communities. As noted by Koentjaraningrat (2009), traditional foods constitute one of the universal elements of culture, functioning as a medium for expressing values, norms, and social structures within a society.

In the everyday life of the Bantenese community, jojorong is commonly served during religious gatherings, Islamic celebrations, family ceremonies, and communal thanksgiving events. Its presence in such sacred and social occasions indicates that jojorong holds symbolic meanings that go beyond daily consumption. The dish represents respect, togetherness, and gratitude—values that are deeply embedded in Bantenese culture. Lubis (2014) emphasizes that traditional cuisine in Banten cannot be separated from the historical influence of the Banten Sultanate and the development of Islamic coastal societies, where food plays a significant role in reinforcing social cohesion and hospitality.

Therefore, the study of jojorong must be situated within an interdisciplinary framework encompassing history, anthropology, and culinary studies. Such an approach enables a comprehensive understanding of its origins, ingredients, traditional utensils, and preparation processes as an integral part of Banten’s intangible cultural heritage.

The Historical Origins of Jojorong
Historically, jojorong is believed to have originated from the culinary traditions of Banten society that developed during the pre-colonial period and continued through the era of the Banten Sultanate. As a region dominated by agrarian and coastal livelihoods, Banten communities relied heavily on local food resources such as rice, coconuts, and palm sugar. Reid (2011) notes that societies in Southeast Asia have long developed rice-based food systems, which later gave rise to various forms of traditional steamed cakes.

Jojorong represents this food system. The use of rice flour reflects the central role of rice as a staple food, while coconut milk and palm sugar illustrate the utilization of abundant natural resources. In local oral traditions, jojorong is often associated with communal labor and social cooperation, particularly during preparations for religious and customary events. Its relatively simple preparation process, which nonetheless requires patience and attentiveness, makes jojorong a dish commonly prepared collectively, especially by women within the community.

From a cultural perspective, the use of banana leaves as containers for jojorong holds symbolic meaning. Banana leaves function not only as natural packaging but also as representations of harmony between humans and nature. Wessing (1997) explains that in Javanese and Sundanese cultures, the use of natural materials in food preparation reflects a cosmological worldview that emphasizes balance between human life and the environment. Consequently, jojorong can be understood as a cultural product shaped by the interaction between humans, nature, and local belief systems.

Ingredients Used in Jojorong Preparation
The primary ingredients used in jojorong preparation include rice flour, coconut milk, palm sugar, and salt. Rice flour serves as the base ingredient that provides the cake’s soft and slightly elastic texture. Coconut milk contributes a rich savory flavor and enhances the dish’s distinctive aroma, while palm sugar functions as a natural sweetener that produces a caramel-like taste. Salt is added in small quantities to balance the overall flavor profile.

The selection of these ingredients reflects local knowledge regarding the utilization of surrounding natural resources. According to Winarno (2014), traditional Indonesian cuisine typically employs locally available ingredients that can be processed using simple techniques yet yield complex flavors. In the case of jojorong, the use of palm sugar also indicates a preference for natural sweeteners over refined sugar, which only became widely available during the colonial period.

In addition to the main ingredients, some contemporary variations of jojorong include pandan leaves to enhance aroma or small amounts of sago flour to modify texture. However, in traditional practice, jojorong recipes tend to remain simple and maintain the original composition passed down through generations. This consistency demonstrates a conscious effort to preserve culinary traditions as an integral part of local cultural identity.

Traditional Utensils Used in Making Jojorong
The utensils used in jojorong preparation are relatively simple and reflect the traditional technology of Banten society. Essential tools include mixing bowls, wooden spoons or stirrers, pots for boiling coconut milk and palm sugar, and steamers for the cooking process. Banana leaves are also indispensable, serving as both containers and wrappers for the batter.

The use of traditional utensils demonstrates that jojorong production does not require complex modern technology. Koentjaraningrat (2009) explains that traditional technologies in Indonesian societies develop based on principles of efficiency and environmental compatibility. In this context, steaming allows even cooking without damaging the batter’s texture, while banana leaves function as environmentally friendly containers that impart a distinctive aroma to the food.

These utensils also possess social and cultural dimensions. The simple tools used in jojorong preparation facilitate collective participation, particularly in communal cooking settings. Such activities provide opportunities for social interaction and intergenerational knowledge transmission, where culinary skills are passed down through direct practice rather than written documentation.

The Process of Making Jojorong
The preparation of jojorong begins with the preparation of the main ingredients. Palm sugar is shaved or chopped into small pieces and then boiled together with coconut milk until fully dissolved, producing a homogeneous sweet liquid. Continuous stirring is required to prevent the coconut milk from separating. The mixture is then strained to remove impurities and coarse fibers.

The next step involves mixing the strained coconut milk mixture with rice flour and a small amount of salt. The batter is stirred until smooth and reaches a semi-liquid consistency. This consistency is crucial, as it directly affects the final texture of the jojorong. Winarno (2014) emphasizes that achieving the proper balance between liquid and flour is a key factor in producing high-quality traditional steamed cakes.

Once the batter is ready, banana leaves are shaped into cylindrical or cup-like containers and secured with bamboo pins or toothpicks. The batter is poured into these containers, which are then steamed for approximately 20–30 minutes until fully cooked. The steaming process allows the batter to solidify gradually, resulting in a smooth texture and well-integrated flavors.

After cooking, the jojorong is allowed to cool before serving. In traditional Bantenese practice, jojorong is typically served at room temperature and shared among family members or guests. The relatively simple yet meticulous preparation process reflects values of patience and diligence that are central to local culinary traditions.

Jojorong as Intangible Cultural Heritage
In contemporary society, jojorong faces challenges stemming from changing consumption patterns and the dominance of modern food products. Nevertheless, jojorong continues to be found in traditional markets, religious gatherings, and cultural events. Lubis (2014) asserts that preserving traditional cuisine is an essential component of maintaining local cultural identity amid rapid globalization.

As an element of intangible cultural heritage, jojorong must be preserved not only as a food item but also as a cultural practice encompassing knowledge, skills, and social values. Documentation, education, and promotion of traditional culinary practices represent strategic efforts to ensure the sustainability of jojorong as a living cultural heritage of the Bantenese people.

Image: https://www.tribunnews.com/ramadan/2025/03/23/jojorong-makanan-khas-banten-naik-kelas-andra-soni-dorong-pariwisata-kuliner-di-banten

References:
Koentjaraningrat. 2009. Pengantar ilmu antropologi. Jakarta: Rineka Cipta.
Lubis, N. H. 2014. Banten dalam pergumulan sejarah. Serang: Dinas Kebudayaan Provinsi Banten.
Reid, A. 2011. Asia Tenggara dalam kurun niaga 1450–1680. Jakarta: Yayasan Obor Indonesia.
Wessing, R. 1997. Cosmology and social behavior in Sundanese culture. Journal of Southeast Asian Studies, 28(2), 234–256.
Winarno, F. G. 2014. Kuliner tradisional Indonesia. Jakarta: Gramedia Pustaka Utama.

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Cilembu Sweet Potato: Interactions of Environment, Tradition, and Local Knowledge

Sweet potato (Ipomoea batatas L.) is one of Indonesia’s important food commodities, characterized by wide varietal diversity and high utility value—as a food source, industrial raw material, and object of cultural study. Among the various sweet potato varieties cultivated across the Indonesian archipelago, Cilembu sweet potato holds a special position due to its distinctive taste, texture, and economic value. It is widely known as a sweet potato that releases a honey-like liquid when roasted, and is therefore often referred to as a honey sweet potato in the international market.

Geographically, Cilembu sweet potato originates from Cilembu Village, Pamulihan District, Sumedang Regency, West Java. Its uniqueness lies not only in the plant’s genetic traits, but also in the environmental conditions and local cultivation practices that shape the final product quality. Accordingly, Cilembu sweet potato can be understood as a local food product born from a complex interaction among natural factors, farmers’ traditional knowledge, and the social and economic dynamics of the local community (Rukmana, 2013).

In cultural studies, local food is not viewed merely as a consumable commodity, but also as a symbol of identity and cultural heritage. Koentjaraningrat (2009) emphasizes that traditional food systems are an integral part of culture because they reflect patterns of human adaptation to the environment as well as the social values that develop within society. Thus, Cilembu sweet potato is important not only from agronomic and economic perspectives, but also holds cultural significance worthy of academic study.
Origin and History of Cilembu Sweet Potato

The history of Cilembu sweet potato is closely linked to the development of smallholder agriculture in the Sumedang region since the colonial period. Based on local agricultural records, this variety has been cultivated for generations by communities in Cilembu Village and its surroundings since the early twentieth century. Although there is no highly detailed written documentation regarding its initial development, oral traditions among local farmers indicate that Cilembu sweet potato is the result of natural and cultivated selection carried out continuously by the community (Sutoro & Minantyorini, 2016).

This selection process involved choosing tubers with the sweetest taste, softest texture, and good storability. Over time, these practices produced a local variety with characteristics distinct from common sweet potatoes. These advantages later became widely recognized and attracted attention in regional and national markets.

In the 1990s, Cilembu sweet potato began to gain broader recognition through promotion by local governments and academic research highlighting its superior quality. Since then, it has developed into a leading regional commodity and has become part of the agrarian identity of Sumedang Regency (Balitbang Pertanian, 2018).

Agronomic Characteristics and Nutritional Content
Agronomically, Cilembu sweet potato belongs to the group of sweet potatoes with yellow to orange flesh. This coloration indicates a relatively high beta-carotene content, which functions as provitamin A and plays an important role in human health. According to Woolfe (1992), orange-fleshed sweet potatoes are among the best sources of beta-carotene among root crops.

The primary uniqueness of Cilembu sweet potato lies in its natural sugar content, particularly maltose, which increases significantly when the tuber is heated through roasting. The heating process triggers the activity of amylase enzymes that convert starch into simple sugars, resulting in a natural sweetness and a honey-like liquid. This phenomenon makes Cilembu sweet potato sensorially distinct from other sweet potato varieties (Rukmana, 2013).

In terms of nutritional value, Cilembu sweet potato contains complex carbohydrates, dietary fiber, vitamin C, B-complex vitamins, and minerals such as potassium and magnesium. Its fiber content helps maintain digestive health, while potassium contributes to electrolyte balance and cardiovascular function (FAO, 2017). Thus, Cilembu sweet potato can be categorized as a local food that is not only delicious but also nutritious.

Growing Environment and Cultivation Practices
The quality of Cilembu sweet potato is strongly influenced by the environmental conditions in which it is grown. Soils in the Cilembu area are predominantly sandy loam with good drainage and specific mineral content that supports the development of sweetness. In addition, differences between daytime and nighttime temperatures in the hilly areas of Sumedang affect the plant’s metabolic processes (Sutoro & Minantyorini, 2016).

Cultivation practices for Cilembu sweet potato largely retain traditional methods. Farmers typically use vine cuttings from previous crops as planting material and rely on organic fertilizers to maintain soil fertility. This system reflects principles of sustainable agriculture passed down through generations.

Harvesting is usually carried out after a growing period of about four to five months. The harvested tubers are then stored for several weeks before consumption or marketing. This storage process serves to increase sugar content and improve flavor quality, forming an important post-harvest practice rooted in the local wisdom of Cilembu farmers (Balitbang Pertanian, 2018).
Cilembu Sweet Potato in Social and Cultural Perspectives

In the lives of Sumedang communities, Cilembu sweet potato functions not only as an agricultural commodity but also as a symbol of local identity. It is commonly served at family gatherings, social events, and as a regional souvenir. Its presence in these contexts demonstrates that Cilembu sweet potato holds social functions beyond its economic value.

Koentjaraningrat (2009) notes that traditional foods function as media for building social solidarity and transmitting cultural values. In this context, Cilembu sweet potato symbolizes the community’s attachment to land, farming traditions, and local identity. Knowledge about how to cultivate, harvest, and process Cilembu sweet potato is passed down informally across generations through everyday practice.

Economic Role and Preservation Challenges
Economically, Cilembu sweet potato contributes significantly to local farmers’ income. High market demand, both domestically and internationally, makes it an important economic resource. However, increasing demand also brings challenges, such as the risk of declining quality due to expansion of cultivation beyond its original area, where environmental conditions differ.

Several studies indicate that Cilembu sweet potatoes grown outside the Cilembu region often fail to produce the same flavor characteristics. This underscores the importance of the concept of terroir in local agricultural products, where quality is strongly influenced by environmental and cultural factors (FAO, 2017).

Therefore, efforts to preserve Cilembu sweet potato should address not only production aspects, but also the protection of local knowledge and supporting ecosystems. The development of geographical indication status represents one strategy to maintain the authenticity and sustainability of Cilembu sweet potato as a local food heritage.

Cilembu sweet potato is a clear example of how local food can represent the close interconnection between nature, culture, and community identity. Its superior taste and nutritional value cannot be separated from its history, growing environment, and traditional cultivation practices maintained by the people of Cilembu Village. From an academic perspective, Cilembu sweet potato is not merely an agricultural commodity, but a cultural heritage encompassing historical, social, and ecological values.

Preserving and developing Cilembu sweet potato requires a multidisciplinary approach that integrates agronomic, economic, and cultural aspects. In this way, Cilembu sweet potato can continue to endure as a symbol of local identity while contributing to food security and community welfare.

Image: https://www.astronauts.id/p/ubi-cilembu-astro-farm-550gram?srsltid=AfmBOop-e8-u6bOLkWrg80NpeuSocKIZv7tEgYBqeMSH5skeLzi6Qaq_
References
Balitbang Pertanian. 2018. Pengembangan ubi jalar unggulan lokal. Jakarta: Kementerian Pertanian Republik Indonesia.
FAO. 2017. Roots, tubers, plantains and bananas in human nutrition. Rome: Food and Agriculture Organization.
Koentjaraningrat. 2009. Pengantar ilmu antropologi. Jakarta: Rineka Cipta.
Rukmana, R. 2013. Ubi jalar: Budidaya dan pascapanen. Yogyakarta: Kanisius.
Sutoro, & Minantyorini. 2016. Keragaman genetik dan potensi ubi jalar lokal Indonesia. Jurnal Penelitian Pertanian Tanaman Pangan, 35(2), 95–104. Woolfe, J. A. (1992). Sweet potato: An untapped food resource. Cambridge: Cambridge University Press.

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