Packing Local Wisdom: Multimodal Analysis of Sedekah Gunung

Merapi Video as a Tourism Promotion in Boyolali

Julianne Indah Rachmawati

, Warto

, Titis Srimuda Pitana

Cultural Studies, Universitas Sebelas Maret, Surakarta, Indonesia

Department of History, Faculty of Cultural Sciences, Universitas Sebelas Maret, Surakarta, Indonesia

Architectural Engineering, Faculty of Engineering, Universitas Sebelas Maret, Surakarta

Keywords: Desa Lencoh, Sedekah Gunung, Multimodal, Local Wisdom, Boyolali.

Abstract: The traditional ceremony of Sedekah Gunung is one of the local wisdom possessed by the community of

Desa (Village) Lencoh, Selo, Kabupaten (Region) Boyolali. This is done as an expression of gratitude and

requests to be kept away from disaster to the Creator. This ceremony has cultural capital. It has a tourist

attraction. Media spaces are needed to disseminate messages, information, and knowledge about these

ceremonies. One of them is through the packing of Sedekah Gunung in a video uploaded on the YouTube.

Therefore, this paper analyzes several things. (1) What is the form of packing of local wisdom in the video

of Sedekah Gunung Merapi as tourism promotion of Boyolali Regency? (2) How is the function of packing

local wisdom in Sedekah Gunung Merapi video as tourism promotion of Boyolali Regency? (3) What is the

meaning of packing local wisdom in the video of Sedekah Gunung Merapi as tourism promotion of Boyolali

Regency? The method used is qualitative interpretative data analysis with data collection method of

observation and interview. Multimodal analysis’ Kress and van Leeuwen is used to explain the material

object. This video contains more than two semiotic systems consisting of linguistic, visual, audio, gestural,

and spatial. The discourse of local wisdom is constructed to accentuate the cultural richness possessed by

the community. Discourses are packaged and disseminated via video to commercialize them.

1 INTRODUCTION

Boyolali regency is famous for its natural beauty and

cultural richness. One of the areas in Boyolali that

gained the gift is Lencoh Village. This area is a

village located in Selo, Boyolali. This area is located

in the highlands. Therefore, this region has an

agrarian culture. One of the agrarian cultures in this

region is the traditional ceremony of Sedekah

Gunung. This ceremony is held every 1 Sura or 1

Muharram. This ceremony is followed by all

villagers, even this involves many villages around

Mount Merapi. Therefore, this is a cultural capital.

It has the potential to be developed as a dance

power tour in the repertoire of tourism Boyolali

Regency. Packaging in the execution of the

ceremony is necessary for tourists interested to

watch. That is, the production of the meaning of

traditional ceremonies is commercialized for the

benefit of tourism.

Commercialization requires media space to

disseminate knowledge to the audience. Media is the

space of interaction without having to meet

physically. Media is the link to disseminate meaning

to the audience. As Hall argues, across diverse texts

and media, the meaning is collected and played, in

particular, modern mass media as a means of

communication with complex technologies that

spread meaning to different cultures at various scales

quickly (Hall, 1997). That is the media into a means

of communicating the meaning of traditional

ceremonies Sedekah Gunung that have been

constructed for the benefit of tourism. Therefore, the

media has a function to represent the traditional

ceremony as a tourist attraction of Boyolali Regency

in the context of a more friendly alternative tourism

with local wisdom.

There are several studies that examine alternative

tourism, such as (Cohen, 1987); (Butler, 1990);

(Dernoi, (1981); (Gursoy, Chi & Dyer, 2010). They

studied alternative tourism both theoretically and

critically applied in the field. In essence, alternative

tourism is the opposite of mass tourism that has been

over-exploiting a tourist attraction that has an impact

Indah Rachmawati, J., Warto, . and Srimuda Pitana, T.

Packing Local Wisdom: Multimodal Analysis of Sedekah Gunung Merapi Video as a Tourism Promotion in Boyolali.

DOI: 10.5220/0009912900230029

In Proceedings of the 1st International Conference on Recent Innovations (ICRI 2018), pages 23-29

ISBN: 978-989-758-458-9

on the destruction of nature and culture that became

the object of tourism. Alternative tourism comes

through a more friendly discourse towards nature

and culture. This is represented in the Merapi Mount

Sedekah video uploaded on www.youtube.com site

by Boyolali Regency account.

Therefore, there are some issues that will be

discussed in this article. First, how is the form of

packing local wisdom in the video of Sedekah

Gunung Merapi as tourism promotion of Boyolali

regency? Second, how is the function of packing

local wisdom in the video of Sedekah Gunung

Merapi as tourism promotion of Boyolali regency?

Third, how is the meaning of packing local wisdom

in the video of Sedekah Gunung Merapi as tourism

promotion of Boyolali regency? The goal is to reveal

the phenomenon of representation of traditional

ceremonies of Sedekah Gunung as cultural tourism

of Boyolali Regency in media room which is a form

of a sale to the sanctity of traditional ceremony.

2 METHOD

Qualitative data analysis method is used in

accordance with the paradigm of Cultural Studies.

Library studies and purposive interviews are used

for data collection. The main data analyzed was

obtained from www.youtube.com (Kabupaten

Boyolali account). This paper contains tourism

research studies thus it has an interdisciplinary

characteristic (Okumusa, et al., 2018). The main

theory used is multimodal. Multimodal is an

interdisciplinary approach to science. This

terminology is also often disputed in the realm of

semiotics and linguistics. In this theory, the meaning

arises from the whole process of communication

both verbal and nonverbal through communication

media (Sinar, 2012). Meanings are produced from

the spatial or grammar relations of the image (Kress

and Leuween, 1996). The image is a verbal language

that realizes the three language metaphors (Kress

and Leeuwen, 1996). Kress & Leeuwen also said

that "images represent the relations between the

people, places, and things they depict, and the

complex set of relations that can exist between

images and their viewers" (Kress and Leeuwen,

2006). It means, imagery has a function to describe

and communicate a particular text and context to the

viewers. Then, the next element in multimodal is the

composition. Composition relates to the

representational meaning and interactive meaning of

images to each other through three interrelated

systems, including:

 Information value, which is the placement of

parent elements and syntagms that connect

them to each other and to the viewer, gives

all the elements with specific information

values attached to different image zones: left

and right, top and bottom, middle and

margin.

 Salience, ie elements consisting of

participants, representational, and interactive

syntagms, is made to draw the attention of

viewers to different levels. For example,

placement in the foreground or background,

relative size, the contrast in tonal values (or

colors), sharpness differences, etc.

 Framing is the existence of tools embodied

by elements creating lines or by the actual

frame line, breaking or connecting elements

of the image indicating that they are all

compatible or inappropriate simultaneously

in some sense (Kress and Leeuwen, 2006).

3 FINDING AND DISCUSSIONS

3.1 Lencoh Village Community Maintains

Nature Harmony

Like a volcano, Mount Merapi has high volcanic

activity in Java. Almost every year this mountain is

an eruption. Therefore, society must be at peace with

nature. One of the ways used by the community to

make peace with nature is to perform a sacred

traditional ceremony. This ceremony is associated

with a religious system called Kejawen or Javanese

Religion. Kejawen is a syncretic religious system

between the Hindu-Buddhist mystic concept, Islam,

and the local beliefs of Javanese society (Gumilang,

2014). Therefore, Sedekah Gunung is a religious

practice used by the people of Lencoh Village as an

expression of gratitude to the Creator and rejects

against the dangers of danger that can come at any

time.

According to the information conveyed by

the caretaker, this ceremony has been held since the

time of Paku Buwana IV. The ceremony is led by a

prominent and respected public figure. Community

leaders are believed to have traditional spiritual

power so that the ceremony can run smoothly. The

circulating myth says that this ceremony begins with

the story of land clearing by Mbah Petruk. The land

is filled with buffalo so that the buffaloes are

sacrificed. The head of the buffalo is slaughtered and

then covered with white mori cloth. The head of the

ICRI 2018 - International Conference Recent Innovation

buffalo is accompanied by a variety of uba rampe

consisting of rice cone, klobot cigarettes, palawija,

roasted jadah, gomok, acung-acung, bothok

sempuro, banana, kanthil flower, eggs, thousands of

rupiah, and some other offerings (Gumilang, 2014;

Aryono, 2015).

The peak of the traditional ceremony is a

ceremony pendhem endhas kebo (buried buffalo

head) on the slopes of Mount Merapi. The purpose

of this ritual is to obtain the salvation and protection

from all danger and disaster to God Almighty. This

ceremony is always held every 1 Sura or 1

Muharram. This belief is a symbol constructed in

the Javanese religious system. Fashri argues that

symbols have the power to shape, protect, and

change reality. The power of symbols is believed to

store energy that can make people believe,

acknowledge, and accept beliefs formed by symbols

(Fashri, 2014). Therefore, the Ceremony of Sedekah

Gunung Merapi is a sign system consisting of

symbols that contain meaning.

3.2 Packaging Local Wisdom as an

Alternative Tourism on Youtube

According to Undang-Undang No.10 Tahun 2009 on

Tourism, tourism is defined as a variety of tourism

activities and supported by various facilities and

services provided by the community, businessmen,

the Government, and the Regional Government (UU

RI No.10, 2009). There are various types of tourism,

but there are two main streams, namely mass

tourism and alternative tourism. The first is

commonly known because the concept of tourism is

the mainstream. The second is the result of criticism

to the first.

Alternative tourism is an alternative to the

less favored type of tourism, which is mass tourism

(Butler, 1990). The concept of alternative tourism is

rooted in two contemplative ideological results. The

first is a counter-culture against modern mass

consumerism. Second is the impact of the modern

industrial world on the third world society (Cohen,

1990). Alternative tourism can be defined as a

journey that is motivated by the seeking for

authenticity and engagement between different

peoples' background, ethnic, and cultural

relationships as components that support each other

(Dearden and Harron, 1994). The concept of

alternative tourism can be found in the tourism of

Boyolali Regency that maximizes the potential of

nature and culture. In this case, it is a Sedekah

Gunung. Informing about the Sedekah Gunung

traditional ceremony as a local wisdom owned by

the community to tourists need a media. The concept

of alternative tourism can be found in the tourism of

Boyolali Regency that maximizes the potential of

nature and culture. In this case, it is a Sedekah

Gunungtraditional ceremony. Informing about the

Sedekah Gunungtraditional ceremony as a local

wisdom owned by the community to tourists need a

medium.

Media is an intermediary between

communicator and receiver to deliver information,

messages, and knowledge. In the context of

cyberspace, internet media is an intermediary that

connects knowledge and information such as

internet and communication media to the viewers.

High-tech media such as the Internet is referred to as

a new medium. The new media is the sophistication

of a new computerized information and

communications delivery technology system and

digitization in a network (Sullivan, 2016; Kellner,

1995). In the context of this research, the media

becomes a means to communicate the knowledge of

traditional ritual to the audience, i.e.

www.youtube.com.

Representation ceremony of Sedekah Gunung

in the media room serves as a means of promotion of

alternative tourism to boost the number of tourists

visiting Boyolali. A youtube.com account named

Boyolali Regency uploaded a video about a

ceremonial procession of a Sedekah Gunung Merapi.

The video briefly describes the execution of

traditional ceremonial traditions as an attempt to

nguri-uri (preserve) Javanese culture by choosing a

small portion of the interview to the Head of Village

Lencoh, Sumardi. The video also shows the ranks of

the Boyolali Regency government that supports the

implementation of this tradition. There is also a

procession of traditional ceremonies that have

experienced packaging so interesting to watch.

The video entitled "Sedekah Gunung Merapi"

was uploaded by Kabupaten Boyolali account on

September 21, 2017 (Suguharto and Marjoko, 2017).

This video has a very short duration of one minute

and thirty-four seconds. This video is divided into

sections. The first part is a shadow puppet play

performed by a kid puppeteer (dalang). Wayang is a

masterpiece owned by the Java community.

Traditional Javanese leather puppets are one of the

internationally recognized cultural treasures and are

marked by the recognition of UNESCO on

November 7, 2003, as Masterpiece of Oral and

Intangible Heritage of Humanity. Therefore, there is

a purpose behind the Wayang show in the early

stages of this video.

Packing Local Wisdom: Multimodal Analysis of Sedekah Gunung Merapi Video as a Tourism Promotion in Boyolali

The start section is the most important part of

a video because it has the effect of whether the

viewer will continue watching or will change the

channel. Therefore, the first part that shows Wayang

kulit is a sign that this video wants to represent

various kinds of local wisdom owned by society

slopes of Mount Merapi in Boyolali area. The goal is

to attract viewers since the beginning of the video

session. Meanwhile, a kid puppeteer's image means

that regeneration and inheritance of traditional

values are still ongoing. The gestures shown by the

puppeteer and the musicians are very serious in

carrying out their respective roles.

Figure 1: The first section

Then, there is an inscription as saying

“mengarak kepala kerbau dalam prosesi Sedekah

Gunung Merapi” (moving the head of a buffalo in

the procession of Merapi Mountain charity).

Linguistically, this statement represents that Wayang

(shadow puppet) is an important part in every

Javanese traditional ceremony, including in the

Merapi Mountain Merchant. In audio, the gamelan

sounds that accompany the puppet show are a

symbol of the wealth of music of Javanese society.

Shadow puppet shows require gamelan as

accompaniment music to strengthen the atmosphere

in every scene. Therefore, its sound strengthens the

discourse of local wisdom in the form of traditional

Javanese art.

This is because it is one of the indigenous

cultural heritages of Indonesia, especially Java

which is internationally recognized by UNESCO

(Iswantoro, 2018). It also contains the Javanese

philosophy of life thus it is an essential component

in the Javanese culture (Wijaya and Pujihartati,

2018). It is also shown in the Javanese sacred ritual

such as Sekaten (Mulyana, 2017). It is usually

played to accompany traditional puppet shows,

dramas, dances, and songs (Amin, 2017). Therefore

it is very important for Javanese people and the

traditions. In addition, spatially, the representations

of the images you want to show are always zoomed

out. That is, there is a protrusion of meaning to be

conveyed to the viewer.

In the next section, the video displays the

information submitted by Lencoh Village Chief,

Sumardi. Visual displayed is the figure of the

Village Head of Lencoh and the people who are

doing the procession of traditional ceremonies.

Orally, he delivered about what is meant by the

ceremony of Sedekah Gunung Merapi and what is

the purpose of the implementation of this ceremony.

He said,

“Sedekah Gunung adalah adat atau ritual yang

dilakukan oleh warga Desa Lencoh khususnya,

umumnya di wilayah Kecamatan Selo. Dan,

punya tujuan maksud dari warga masyarakat

sendiri yaitu untuk nguri-uri budaya yang ada

di wilayah kami, apalagi kita hidup di bawah

gunung-adalah untuk meminta berkah-

keselamatan dari Tuhan Yang Maha Esa.”

"Sedekah Gunung is custom or ritual performed

by Lencoh Village residents in particular,

generally in Selo Sub-district. And, having the

purpose of the intentions of the citizens of our

own society that is for preserving a culture that

exists in our region, let alone we live under the

mountain is to ask for blessings from the God. "

Figure 2: The second section

Excerpts from Village Head interviews

represent that this traditional ceremony is a local

wisdom preserved (nguri-uri) by the Lencoh

community in particular and Selo sub-district in

general. The writing "the parade of buffalo head

(kirab endhas kebo) in a procession of Sedekah

Gunung Merapi" appears to allow viewers to

understand the visuals and audio displayed.

Furthermore, there is a pause of a few seconds

followed by the delivery of details of the ceremonial

procession by the village head.

That is, this scene aims to disseminate the

meaning of traditional ceremonies in the speech

delivered by the Village Head. The scene is packed

to meet the audience's curiosity about the local

wisdom of the village community. In gesture, the

Head of Lencoh Village who was questioned was

serious enough to show that the atmosphere was

formal and sacred. Audio is audible gamelan music

that accompanies the procession of traditional

ceremonies to show that this video is natural. In the

second half, the scene between the procession of

ICRI 2018 - International Conference Recent Innovation

traditional ceremonies with interview passages

mutually supportive. The ceremonies of the

ceremonial procession are constructed so that the

audience will understand the sacredness of the

procession and the information given by the village

head.

The third section is the passage of speech

delivered by Vice Regent of Boyolali, M. Said

Hidayat. In this scene, the Vice Regent's speech

audio becomes an introduction to the procession of

kirab (procession) endhas kebo (buffalo head). This

scenario represents that the government is involved

in the development of local wisdom owned by the

community. In this scene, the words "parade buffalo

head (kirab endhas kebo) in a procession of Sedekah

Gunung Merapi" appear again. That is, this paper

reinforces the message and meaning of the scene-

scene compiled in this round. The gestures displayed

by both the Vice Regent and the actors involved in

the procession represent the sacred values in the

procession.

Figure 3: The third section

However, visually, the composed scenes

show that the traditional ceremonies are already

packed. It is shown from the costumes, the

accompanist dancers, and the accompaniments made

attractively. The last scene in the last round presents

visual villagers who are fighting for the offerings of

traditional ceremonies. This scene represents the

belief system of Javanese society, which is a

blessing in every offering that has been prayed for.

The building between the scenes arranged neatly so

that each other supports the discourse of local

wisdom to be conveyed to the viewers. Thus, the

construction of the knowledge conveyed to viewers

in imagery on video can be easily perceived. As

Hassan says, identity, tradition, and culture of the

host can be promoted by images of tourism (Hasan,

2014).

This is in line with the opinions of Krees and

Leeuwen who say that, “however important and real

this disjunction between the context of production

and the context of reception, the two do have

elements in common: the image itself, and a

knowledge of the communicative resources that

allow its articulation and understanding, a

knowledge of the way social interactions and social

relations can be encoded in images” (Kress and

Leeuwen, 2006).

In addition, the forms of knowledge about the

Sedekah Gunung traditional ceremony that is

represented in the video "Sedekah Gunung Merapi"

contains the motivation of action, which is packing

local wisdom in a tourism promotion. That is, a

sacred traditional ceremony "packed" in an

alternative tourism package. In other words, there is

a shift of meaning that is revealed by the

representation of the Sedekah Gunung traditional

ceremony in the media space. The sacredness of

traditional ceremonies is seen as a commodity in the

tourism industry although in an alternative tourism

that is claimed to be friendly with nature, customs,

traditions, culture, and social society. This reality is

called commodification.

Mosco (Ibrahim and Akhmad, 2009) says that

commodification is the process of transforming

goods and services including communications into

commodities. Tourism and capitalism have a

relationship on producing a cultural object as a

commodity. Thus, some researchers say, tourism and

culture are always linked (Richards, 2018; Pop,

2016; Nkwanyana, et al., 2014). Irianto says that

Tourism is a part of globalization that sells culture

for financial profits (Irianto, 2016). In this case, the

government combines nature tourism and cultural

tourism as a tourist attraction. The government has

been packing custom ceremonies as a tourist

attraction since the 2000s (Ibrahim and Akhmad,

2014).

Visitor attraction proves that culture, nature, and

adventure tours are favorites in the millennial era.

This reality parallels the opinion of Ruzic and

Demonja which states, “adventure spirit is more

evident in modem tourists as well as greater demand

for holidays that are full of outdoor activities,

cultural and recreational contents. It was noted that

most of the tourists avoiding destinations with the

impaired environment” (Ruzic, et al., 2015).

Thus, the meaning of representation of the

Sedekah Gunung traditional ceremony in the media

room is the construct of knowledge about the

Sedekah Gunung traditional ceremony as spectacle,

entertainment, and fatigue. There is a shift in the

value of traditional ceremonies, the value of which is

realized in the sanctity to be the exchange rate

embodied in traditional ceremonies as a commodity,

and the value of the sign embodied in traditional

ceremonies as a tourist attraction. That is, the values

of the sacredness of traditional ceremonies are sold

for the benefit of tourism. As Giddens says, goals

relate to potential actions and motives that contain

Packing Local Wisdom: Multimodal Analysis of Sedekah Gunung Merapi Video as a Tourism Promotion in Boyolali

all the plans or programs, the work that underlies the

habit (Giddens, 2010).

4 CONCLUSION

The traditional ceremony of Sedekah Gunung is a

local wisdom that is owned by the people of Desa

Lencoh, Selo, Boyolali. This local wisdom is an

attractive cultural capital in the context of alternative

tourism. Therefore, the media is needed to promote

it to the public. The ceremony is packed in a video

titled "Sedekah Gunung Merapi" which is uploaded

on youtube.com site. Local wisdom images visually

and audio appear since the early part of the video in

the form of scene shadow puppets and gamelan.

Then, the second section of Lencoh Village Head

interview and the procession scene took place. The

third sections are the Vice Regent's speech, the

endhas kebo (buffalo head) procession, and the

people looking for the blessings of offerings. Each

section contains a semiotic element consisting of

linguistic, visual, audio, gestural, and spatial. The

function of this video is to disseminate the discourse

of local wisdom constructed for commercial

purposes, namely tourism promotion. Each round is

packed attractively and intertwined so that meaning

is easily understood by the viewer. However, the

packaging of local wisdom also implies that

traditional ceremonies are shifting because there is

packing in the context of tourist attraction.

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