Bancakan and Its Potential as a Tourist Attraction

Handayani Rahayuningsih and Muhamad Sidiq Wicaksono

Vocational College, Universitas Gadjah Mada, Yogyakarta, Indonesia

Keyword: Ritual, heritage, tourist attraction, culture, culinary

Abstract: Bancakan comes from Chinese word ciak which means eating. Bancakan then interpreted as eating together

is one of the rituals carried out by Javanese. This ritual is carried on for generations. The preservation of

bancakan needs to be done considering that at this time not all Javanese perform this ritual. Moreover, there

are not many people who understand the philosophy of bancakan especially for young generation and

millennials. The development of sustainable tourism is expected to make bancakan as sustainable heritage.

The aim of this research is to see the potential of bancakan as tourist attraction. Data collection techniques

used in this research were interviews, observations, and documentation. The respondents of this research

were community representatives, traditional and religious leader in one of villages in Karanganyar Regency,

Indonesia, that still carry out bancakan as part of cultural heritage. The study shows that the function of

bancakan has changed from what was previously a means to spread the value of Islam, becoming a means

for giving alms (sharing with other). The results indicate that bancakan has the potential to become a tourist

attraction both for cultural and food tourism since bancakan is a ritual with the most important component is

food. In carrying out this ritual, the local community has their own schedule throughout the year both

individually and in groups, usually they use Javanese calendar. Bancakan is carried out with specific

purposes symbolized by the various forms of rice served. Cone-shape rice symbolizes gratitude to God, flat-

shape rice symbolizes a blessing to supernatural beings who have coexisted with human, and round-shape

rice is a form of gratitude to ancestors.

1 INTRODUCTION

There are a bunch of research related to gastronomic

and ritual. Research conducted in Hong Kong

examines the gastronomic contribution in the quality

of tourist experience and whether gastronomy

returns to the tourist desirability due to gastronomy

offered by the destination (Kivela and Crotts, 2006).

The data collection technique used was a survey

using a questionnaire. The technique of determining

the sample used was sampling random. Data that has

been collected was then analyzed with statistical

descriptions. The results of the analysis show that

gastronomy affects tourist perceptions of the

destination. In addition, gastronomy also affects the

desire to return to the destination.

Another study revealed the identity of food in

relation to tourist destinations in Taiwan (LIn et al.,

2011). There are two techniques used to measure

food identity in tourism. The first technique used

was by reviewing brochures and websites related to

tourism. The second technique used was distributing

questionnaires to tourists. Data triangulation was

carried out to test the consistency of findings using

two different methods. From the analysis carried out,

the two studies provided a better picture of food

identity in relation to tourism in Taiwan.

Research in Italy provides an overview of

tourism in rural areas, especially in agricultural areas

(Lagravinese, 2013). He reveals that tourism

activities in rural areas are more related to

agriculture which brings additional income and

increases concern for environmental and soil

conservation (Lagravinese, 2013). The author

describes agro-tourism in rural areas in Italy and

then gives a picture of the case in Puglia about

traditional agriculture that has changed by providing

good facilities for tourists.

Subsequent research related to local culinary was

conducted in Dili. This study aims are to identify

traditional types of food, measure tourist perceptions

of traditional foods, and formulate programs to

develop traditional food as culinary tourism (Araujo,

2016). Data collection techniques were observation,

interviews, and documentation. The data analysis

Rahayuningsih, H. and Wicaksono, M.

Bancakan and Its Potential as a Tourist Attraction.

DOI: 10.5220/0009207900300036

In Proceedings of the 1st NHI Tourism Forum (NTF 2019) - Enhancing Innovation in Gastronomic for Millennials, pages 30-36

ISBN: 978-989-758-495-4

technique was SWOT matrix. The results showed

that in Dili there are several traditional meals.

Regarding the perception of tourists, researchers

revealed that the quality and cleanliness of

traditional food is fairly good. For services provided

by restaurants, it also shows a positive response.

A scholar examines the transformation of rituals

that are used as tourist attractions in Chiang Mai,

Thailand (Porananond, 2015). This research uses

historical and ethnographic writing methods to

understand ritual transformation in the Songkran

Festival. The results show that the occurrence of

cultural transformation and trust at the time of the

Songkran Festival was a result of the influence of

tourism, the development of the market and added to

the commodification, secularity and the decline of

Buddhist beliefs by the local community.

Indonesia has an extraordinary natural and

cultural wealth. From natural and cultural diversity,

there are some that have been used as tourist

attractions, but some have not yet been developed.

Tourist attraction is any object, person, place, or

concept that attracts people to get experience either

geographically or through remote electric means, the

experience can be recreational, spiritual, or

otherwise (Stange and Brown, 2013). In other

words, attraction is something that can draw people

to visit a destination, it can be something to see,

something to do, something to eat, something to buy,

and something/ somewhere to live. Kutha Beach,

Mount Bromo, and Komodo Island are examples of

natural wealth that has been developed into a tourist

attraction. While examples of cultural riches that

have attracted domestic and foreign tourists are

Ngaben, Lompat Batu, and Batik.

Besides that, there is still a wealth of untapped

natural and cultural resources to become a tourist

attraction, especially the gastronomic and ritual as

part of culture. One example of Indonesian culture

originating from Java is "bancakan" or known to the

general public with festivity. "Bancakan" is one of

the rituals carried out by a part of the Javanese

community and is still carried out until now from

generation to generation. Javanese people have a

special time when they have to carry out the ritual

based on the Javanese calendar. Most of the goals of

"bancakan" are carried out, namely, to ask for

salvation and show gratitude to the Almighty. Not

only the purpose, the traditional food used in the

ritual has an important role because the food

involved is not a food consumed daily by the

Javanese people.

The goal of tourism according to Indonesian Law

Number 10 of 2009 concerning tourism include

"preserving nature, the environment, resources and

also promoting culture". The preservation of

"bancakan", including food, needs to be done

considering the development of the era and

nowadays not all Javanese people carry out the

ritual. The preservation of bancakan needs to be

done considering that at this time not all Javanese

perform this ritual. Moreover, there are not many

people who understand the philosophy of bancakan

especially for young generation and millennials.

Based on this regulation, tourism can be used to

preserve "bancakan". For that reason, it is necessary

to conduct study about potential of bancakan as

tourist attraction.

2 METHODOLOGY

This research was conducted in Karanganyar

Regency and focused on Kerjo District. This

location was chosen because in this place there are

various bancakan rituals that are carried out and

involve traditional food as part of the traditional

rituals of the local community. In addition, there has

never been a study in this place that discusses the

potential of bancakan as a tourist attraction. In order

to collect the primary and secondary data needed,

the data collection techniques are needed as follows:

a. interview; the data taken is in the form of

traditional food and its function in the "bancakan"

ritual, b. observation; the data taken is in the form of

the potential "bancakan" as a tourist attraction, c.

documentation; the data taken is in the form of

traditional food and its function in the "bancakan"

ritual and its potential" as a tourist attraction. The

respondents of this research were community

representatives, traditional and religious leader in

one of villages in Kerjo District, Karangrejo, that

still carry out bancakan as part of cultural heritage.

The researcher analyzed the collected data using

qualitative descriptive data analysis techniques. The

data obtained are sorted into groups of data that are

needed and not needed based on their relation to the

topic of the research. Data that is not needed will be

dropped from this study and the required data will be

organized into a pattern, category, and basic

description unit and then give significant meaning to

the analysis, then look for relationships between the

dimensions of the description. This is done so that

appropriate conclusions can be taken.

Bancakan and Its Potential as a Tourist Attraction

3 DISCUSSION

3.1 Bancakan

Bancakan comes from Chinese word ciak which

means eating. Bancakan then interpreted as eating

together is one of the rituals carried out by Javanese.

This ritual is carried on for generations. In the past,

bancakan was a medium for Islamic leader in Java

to gather people who were then given an

understanding and knowledge about Islam.

Nowadays, the function of bancakan has changed

from what was previously a means to spread the

value of Islam, becoming a means for giving alms

(sharing with other). This purpose of bancakan in

line with the values of their religion. Bancakan is a

media of charity as form of gratitude to God.

At each bancakan, there is rice decorated with

side dishes beside there are always prayers offered

to God. This ritual ends with a meal together,

exchange food, or provide food to take home.

The data obtained from interview with local

people representatives showed that each household

of the present generation still perform bancakan as

taught and passed down by previous generations.

For example, they celebrate the birthdays of their

family members through bancakan with internal

family members. If it comes to the commemoration

of important days such as the first day of the fasting

month and Eid, representatives from each family

will prepare decorated rice and gather with other

neighbors to carry out the ritual, bancakan.

However, they do not know the meaning of every

detail of the ritual performed. This is even more for

the younger generation, millennial, they are rarely

involved in this ritual.

3.2 The Potential of Bancakan as

Cultural Tourism Attraction

ICOMOS (International Scientific Committee on

Cultural Heritage) gave a definition to cultural

tourism: an activity which enable people to

experience the different ways of life, understanding

the customs, traditions, the physical environment,

the intellectual ideas and those place of architectural,

historic, archeological or other cultural form from

earlier times for the firsthand (ICOMOS, 1999).

Based on the interview with local religious

leader there are many occasions the local people

conduct bancakan. For example, of the occasion is in

every first month the Javanese calendar, people

commemorate their birthdays by giving alms as a

form of gratitude and hope that they are given the

salvation of the world and the hereafter.

In carrying out this ritual, the local community

has their own schedule throughout the year both

individually and in groups, usually they use

Javanese calendar except to celebrate independence

day of Indonesia, they use international calendar.

Unlike the international calendar, the Javanes

calendar is the same as the Islamic calendar where

the date change start after the sunset. That is why

every bancakan is usually performed before the day

changes on the international calendar.

There are two types of bancakan; ritual carried

out together by the community and individually.

Bancakan carried out together by the community are

commemorate important days for community. Some

bancakan carried out by community are to celebrate

Independence Day, Islamic New Year,

commemoration birthday of the Prophet

Muhammad, 15 days before fasting month, the first

day, 21st day, the last day of fasting month.

Every August 16th night before the celebration

of Independence Day on August 17th, the local

community also held bancakan. It’s conducted to

commemorate the services of the heroes who have

died in fighting for independence of Indonesia.

To celebrate Islamic and Javanese new year, the

community also carry out bancakan. This ritual is a

form of gratitude to The Almighty for the fortune

and bless receive in the previous year and the hope

to get it more for the next year.

Figure 1 Local People Perform Bancakan in the Graveyard

Once a year to commemorate the birthday of the

Prophet Muhammad, the community held bancakan

in the graveyard, Fig. 1. It is done to make a pray for

the prophet and the family who had passed away.

Not only that, bancaan carried out at that place to

remind of the death that would surely come so that

people can people themselves; more diligently to

worship and try to become a better human being.

The place is also intended for the common interest

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of working together to clean the tomb in addition to

also being a place to meet other residents.

The most unique bancakan is the ritual held on

Ruwah 15th (Javanese calendar) or 15th day before

Ramadhan, the fasting month in Islamic calendar.

This bancakan is held to remind the people that in 15

days fasting will be commenced. In addition,

bancakan in 15th day before fasting month is a sign

that pilgrimage time to the graveyard to pray for

families who have passed away and clean their tomb

before Ramadhan arrives. In this time, the household

will carry out bancakan if there was a deceased

family. The uniqueness of this bancakan is that

community will move from one house to another to

attend the rituals and pray for families who have

passed away. Not only that, this ritual use savory

rice where the aim is to pray to God to forgive the

sins of the deceased family and accept all his good

deeds and pray for the prophet Muhammad in order

to get help from him in the hereafter.

In the month of Ramadan, local community

carried out bancakan for three times, namely on the

first day of fasting, day 21, and the last day. The first

day was held a ritual to express gratitude that the

community can face fasting month, at the same time

they pray that the next month of fasting could run

smoothly, there would be no obstacles. On the 21st

day, a ritual was held to commemorate the descent

of the Holy Qur'an. On the last day, the ritual was

carried out by using two flat-shape rice; one is

symbol of signifying gratitude to complete the

fasting month for the whole month smoothly and

hope that their body and energy would recovery

quickly, and also hope that it can be face the fasting

month in the following year. The next rice is a form

of gratitude for the coming of Eid which is at the

same time to ask forgiveness from God for the

mistakes and sins that have been done by all family

members.

In addition to previous examples of bancakan

carried out jointly by the community, there are

rituals performed individually. Bancakan performed

by individuals are carried out to commemorate

important days for the individuals or their family.

The example of bancakan carried out by individual

are celebration of birthday, memorial of day of death

from family member, harvest time, and abundant

fortune celebration such as a new motorbike or car.

At each harvest season, members of the local

community carry out rituals individually. This is

done as a form of gratitude for the harvest obtained

because most people depend on agriculture. Not

only fortune that is obtained at harvest time, people

individually perform rituals even when they get

more sustenance in this case can buy a motorcycle or

car as a form of sustenance that is received, they will

perform the ritual.

The ritual is not only done for people who are

still alive but also for families who have died. In

Javanese tradition, there is a memorial to death

which is done by holding bancakan that is on the 7th

day, 40th day, 100th day, one year, two years, and

the last is the 1000th day after death. The family will

perform bancakan to pray for other family members

who have passed away on the memorial of their

death.

Local people feel that if they do not carry out

bancakan they will get disaster and bad luck such as

plague and crop failure. On the contrary, by holding

bancakan local people feel happy because they can

give alms, share with others. This was stated

because they did not have enough money that could

be shared. By holding this ritual, people can give

alms by giving food to others. Back to the aims of

bancakan, sharing with others is intended to express

gratitude for the blessings obtained and the hope that

God will grant all wishes and favors obtained can be

increased because people who are given food will

pray for the giver.

From the explanation above, it can be seen that

bancakan has fulfilled some elements of the

definition of cultural tourism. This ritual is a custom

and tradition of local community which is a symbol

of their way of life that is why bancakan has

potential as cultural tourism attraction

3.3 The Potential of Bancakan as Food

Tourism Attraction

To see the potential of bancakan as food tourist

attraction, we should know the definition of food

tourism in the first place. The main refinement on

food tourism is cultural anthropology which is a

combination of authenticity, culture and motivation

to represent the origin, history, place and language

(Ellis et al., 2018). For that reason, it is necessary to

study the themes of food tourism in bancakan.

Karim (Karim et al., 2010) said that the term

culinary, gastronomy, and food tourism have similar

meaning that tourist travel to a destination with the

main purpose is to find food. Although bancakan is a

ritual but the main media used is food that is rice

decorated with side dishes.

Discourse of food as local identity represent a

desire to retain imagined past of idyllic, rural, and

non-capitalist systems unlike globalization (De Jong

and Varley, 2017), (Halfacree, 2007).

Authentication of local food can construct a unique

Bancakan and Its Potential as a Tourist Attraction

taste around specific destination to localize and can

be a marketing strategy to promote the destination

itself (Rebecca, 2000). Bancakan which used

traditional local cuisine as media has a unique taste

and forms depends on which traditional events it

represents. Uniqueness and authenticity of bancakan

can recognized as local taste from Karanganyar.

The rice used in bancakan is plain or savory rice

or combination of both with various forms adjusted

to the specific purposes of each event. Cone-shape

rice symbolizes gratitude to God, flat-shape rice

symbolizes a blessing to supernatural beings who

have coexisted with human, and round-shape rice is

a form of gratitude to ancestors.



Figure2:Tumpeng,TheCone‐ShapeRice

Fig. 2 usually used to celebrate the birthday of a

child. Javanese celebrate their birthday once in 35

days, based on their calendar. The cone-shape rice is

symbol of mountain as a source of prosperity.

Through this cone-shape rice, there is a hidden hope

to get more abundant fortune. To decorate this rice,

they used boiled side dishes such as blanched

vegetable with coconut sauce, spicy steamed

vegetable in banana leaves, sweet steamed red bean,

and boiled eggs. They do not use fried side dishes

for this cone-shape rice. This ritual is carried out in

the house of people who are having birthday.

There is one thing that must be added if carrying

out rituals for children that is to put money under

banana leaves of cone-shape rice. The three

components; cone-shape rice, boiled egg, sweet red

bean, and the money are used as symbol of hope to

keep the child in the peace/balance condition, can

reduce self-desire and grow up into a good human

being.



Figure 3 Asahan, The Flat-Shape Rice

Fig. 3 usually used to bancakan when the ritual is

carried out together, not individually. This flat-shape

rice is a symbol to hone the hearth and mind. It’s

mean that every household participate in the ritual.

Usually, the ritual carried out in the house of

community leader, graveyard, or other chosen place

depend on the purpose of the ritual. This rice is

decorated with some side dishes such as spicy potato

with coconut milk, nut and red crackers, fried

noodle, tofu, and tempe.



Figure 4: Golong, The Round-Shape Rice

Before, Fig. 4 used to commemorate the ancestor

who run the village for the first time. Recently, this

shape is also used to celebrate the head of

household’s birthday. The round-shape rice is a

symbol of harmonious, it’s also a hope to have a

harmonious family. This rice is decorated with some

side dishes, like the side dishes used to decorate the

flat-shape rice. There is side dish to decorate round-

shape rice but not to flat-shape rice is fried egg. This

fried egg is a symbol of enlightenment, placing it in

the round-shape rice is a form of hope for

enlightenment.

To celebrate the birthday of family member,

whether children or the adult, the household also

serve red and white porridge as symbol of Indonesian

flag to complete the round-shape rice with the side

dishes. The number of round-shape rice served is

adjusted to the day of birth based on Javanese

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calendar. There are 35 days a month and five days

market (Legi, Pahing, Pon, Wage, Kliwon), Table 1.

Table 1: Number of Round-Shape Rice Based on The Day

of Birth

Day of Birth Calculation Total

Jumat Legi 6 5 11

Setu Pahing 9 9 18

Minggu Pon 5 7 12

Senen Wage 4 4 8

Selasa Kliwon 3 8 11

Rebo Legi 7 5 12

Kemis Pahing 8 9 17

Jumat Pon 6 7 13

Setu Wage 9 4 13

Minggu Kliwon 5 8 13

Senen Legi 4 5 9

Selasa Pahing 3 9 12

Rebo Pon 7 7 14

Kemis Wage 8 4 12

Jumat Kliwon 6 8 14

Setu Legi 9 5 14

Minggu Pahing 5 9 14

Senen Pon 4 7 11

Selasa Wage 3 4 7

Rebo Kliwon 7 8 15

KemisLegi 8 5 13

Jumat Pahing 6 9 15

Setu Pon 9 7 16

Minggu Wage 4 4 8

Senen Kliwon 3 8 11

Selasa Legi 7 5 12

Rebo Pahing 8 9 17

Kemis Pon 6 7 13

Jumat Wage 9 4 13

Setu Kliwon 5 8 13

Minggu Legi 4 5 9

Senen Pahing 3 9 12

Selasa Pon 7 7 14

Rebo Wage 8 4 12

Kemis Kliwon 6 8 14

Note:

Senen: Monday Jumat = Friday

Selasa:Tuesday Setu = Saturday

Rebo : Wednesday Minggu = Sunday

Kemis: Thursday

Bancakan using round-shape rice to celebrate

birthdays are intended to commemorate and pray for

ancestors who are the roots of present and future

generation to be born into the world. Not only that,

the main aim is to pray for the people whose birthday

is celebrated in order to be given the health and

safety in the world and after life.

From the explanation above, bancakan used food

as a medium to express gratitude and convey hope.

Based on the definition of food tourism where the

main purpose of tourists is food, then this ritual has

the potential as a culinary tourism attraction.

Food tourism is about cultural anthropology

through understanding the interaction of tourist with

medium of food (Ellis et al., 2018). Food function as

metaphor for construction and expression of

ethnicity. Eating traditional food is a cultural

experience thus authenticity cannot be separated

from destination.

Expansion desire of tourist to seeking new

experience in tourism can be opportunity to develop

new attraction and interaction of tourist based on

food from tourism perspective in place. As food

represents traditions, stories, and symbol as in

bancakan, it can be a key attraction for tourist. Food

can serve as a unique image for branding a place and

can motivate behavioral intentions to visit a place

(Tsai and Wang, 2017).

4 CONCLUSION

Local communities in Kerjo district carry out

bancakan in groups and individually. In carrying out

the ritual there are mostly based on a fixed schedule

and based on the Javanese calendar, for example

Islamic New Year, commemoration birthday of the

Prophet Muhammad, 15 days before fasting month,

the first day, 21st day, and the last day of fasting

month. However, there are some bancakan that are

carried out incidentally, do not have a fixed schedule,

for example is a ritual for additional favors such as

motorcycles and new cars.

Based on the discussion above, bancakan has the

potential to become a tourist attraction both for

cultural and food tourism since bancakan is a ritual

with the most important component is food. Through

bancakan, it can be seen the identity, perspective,

and belief system of the local community. Both

cultural and food tourism are expected to preserve

bancakan as heritage that have been carried out by

the ancestor and are expected continue by millennials

and the next generation as their way of life in the

form of custom and tradition.

Bancakan and Its Potential as a Tourist Attraction

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