Drama Project SMPN 1 Welahan Jepara : JAKA TARUB 2013

A Little story on the End of The Academic Year 2012/2013 at SMP Negeri 1 Welahan, Jepara. A Drama Project by Ahmad Syukur and Mrs. Endang Usriyah, Performed by IXth Grade Selected Students. Entitled "Jaka Tarub", Here is the Script of"Jaka Tarub" Original   Un-Edited (Part 1)

Scene 1 
once upon time of a village, there lived a widow named Nyi Randa Tarub, he lived with his son named Jake Tarub who like hunting in the forest. 

Jake Tarub  : Mom, I want to hunt in my woods 
Nyi Tarub : yes my son, be careful then

Scene 2 
amid the forest, there are seven fairies in a lake were having a bath, Jaka Tarub hide in a bush noticed the girl. 
Fairy 1  : my younger sister we take a bath right here, ok 
fairy 2  : yes sis 
fairy 3  : yes sis, the water was so cool 
Fairy 4  : ugh ... .. sis

   fairy 7  : yes sis   
Fairy 6  : let’s take a bath ok   
Fairy 5  : yes sis .... 
Jaka Tarub : all this girl are beautiful. Are they fairies?, huh .... What is it? I must have one

                          of them. 

Then Jaka Tarub approaching the stone where the fairies put their scarfs on and take one scarf of them. And return to hide again.

Fairy 1  : sis the day is going to dark, let's return to khayangan 
dewi   : my scarf ... ...? Oh God my scarf is missing. 
fairy 1  : missing 
fairy 2  : how is it possible? 
Fairy 4  : let us find out! 
fairy 3  : oh .... It was dark; we should go back from here 
dewi   : but how is it possible? Please don’t leave me alone!
Fairy 5  : we can not do anything, you're our sister was forced to leave ... 
Dewi   : Sis please wait for me! Wait .... Wait .....

Fairy 6  : I am sorry sis, we have to leave now. Let’s return to khayangan my sisters

Then the fairies flying to the sky and left Dewi Nawang Wulan alone in the river. The She’s crying.

Jaka Tarub : hi ... lady, what happened to you? 
Dewi   : Sir Please help me, I'm an angel from khayangan, and my scarf was lost, my sister

                         left me here alone. I do not have anyone again. 
Jake Tarub  : oh, really unfortunate fate. I intend to help you, would you want to come home with

                         me? 
Dewi   : To your home?

Jaka Tarub : Yes, to my home. Don’t worry, I will help you Lady.

Dewi  : Oh ...Thank you very much, my name is Nawang Wulan, what's your name? 
Jake tarub  : the person calling me Jake Tarub.

Dewi  : Oh ... Jaka Tarub.

Finally Dewi Nawang Mulan follows Jaka tarub going home, Nawang wulan does not know if jaka tarub was stealing the scarf. 

Arriving home jaka tarub’s mother was surprised to see Jake tarub carrying a woman. 
Jake Tarub  : Jaka coming Home mum 
Nyi Tarub : yes Tarub, Oh My God wherever you are, and ..... who is she? 
Jaka Tarub : calm down mom, She is Nawang Wulan. I was finding Nawang alone in the forest,

                         She was crying there. Then,... may she live here together with us mom? 
Nyi Tarub : Live with us tarub?

Jaka Tarub : Yes mom, I want to help her. Please mom ...

Nyi Tarub : OK, that’s fine she can live here together with us. OK let's come in, please

Dewi  : Thank You mom

Nyi Tarub : You are welcome girl, let’s come to the room

In other hand, Jaka Tarub moves to the rice house beside his house.

Jaka Tarub : emm.. where I should put this scarf? Aha ...This shawl should I put here 

Day by the day passed, finally Jaka Tarub married Dewi Nawang Wulan, but their happiness disturbed because after they were married not long after that Nyi Tarub died. 

But one day, after the died of Nyi Tarub it was the beginning of the great disaster. 
Dewi   : Kakang Tarub , I'm cooking rice. Please take care and do not you open it. 
Jaka Tarub : okay I will do that honey.

Dewi  : Thank you Kakang.

Without any permission, when Dewi nawang Wulan Leave, Jaka tarub opens the seamer, and surprirred 
Jaka Tarub : huh ... .!!!, only a sprig of rice it’s the reason why my rice house never run out. 
Dewi  : Kakang you have opened this steamer. Now I can not cook rice only from a sprig of

                         rice. I had to pound rice. 
Jake Tarub  : I'm sorry my wife, what steam can not be repaired again? 
Dewi   : can not Kakang 
Jaka Tarub : I'm sorry my wife, I'm sorry my wife
 

 

Since then Dewi of Nawang wulan must pound rice everyday, of course,the rice house quickly run out then getting empty 

And one day when the Dewi Nawang Wulan takes rice in a barn she found something. 
Dewi   : my shawl oh, what.... Kakang Tarub took it? But why he pretended not know

                         anything? 

Dewi   : Kakang Tarub I am sorry, goodbye Kakang ... I want to go back to khayangan 
Jaka Tarub : What? Dewi, wait ..... What’s wrong ....! Am I wrong? I apologize for that 
Dewi   : you have cheated me so far Kakang, what Kakang thought they could do so long? 
Jake Tarub  : I beg you my wife, stay here! Please, Don’t leave me alone honey ....
Dewi   : I can’t Kakang, I'll keep going, I can not live here anymore. 
Jake Tarub  : oh Nawang Wulan, can we talk first my wife? 
Dewi   : No Kakang ... my fate is as an angel and I have to go back to khayangan

  Jaka Tarub : Dewi My wife, Don’t leave me ..... Don’t leave Me ... 

With hearts broken Jaka Tarub watching his wife flew. So that is the story Tarub Tarub and Dewi Nawang Wulan.

 

 Evans - May, 2013

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English Across Curriculum (class of 2011)

A.  Background

     “Language is a means of Communication”. This proverb reminds us how important language in communication process between one others. Learning language means we are learning culture. In globalization era, we are now not living in a small village, but we are livig in a global village which distance is not a big deal as limitation to do communication between us with others in other part of the world. English become an important part in all of the aspect, especially in education. Mastering English is not only learn about linguistic aspect or study about four skills (listening, speaking, reading, and writing) or the component itself, but also study other (academic context). Its means we have to know the other aspect or lesson in the school such as economy, law, engineering, agriculture, health, physic, chemistry, etc. International based school also became the background of the existence of EAC. International based School which officially conducted by the government makes the English as the medium of communication at school or in learning process. English has the big role in conveying the materials in other subject content (like science, art, mathematic, and social).

B.  Some Philosophies of learning English Across Curriculum (EAC)

     Some philosophies that support the existentiality of learning English across Curriculum, those are:

-       Carroll (1974): the various forms of pictorial expression are almost always accompanied by language and often require language to make them intelligible.

-       Piaget (1971): Language is but one among … many aspects of the semiotic function, event ought it is in most instances the most important.

-       Thais (1984): language, thinking and learning are inseparable.

C.  Reason to learn English Across Curriculum (EAC)

     Why we have to learn EAC. Here are the several reasons, those are:

-       To be exposed to a foreign language.

-       To use English for genuine communication

-       To use English for practical purposes.

-       To integrate all language skill.

D.  Indicator as the standard for developing professional teachers

     An Important aspect in developing the teachers to be professional is Indicator. Indicator means signs, or measurement. Indicator is the way to measure something. The development of professional teachers must be concerned more for the better quality of education. There are three indicators as the standard for developing professional teachers, those are:

1.    Context Standard

2.    Process Standard

3.    Content Standard

By Ahmad Syukur

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English Across Curriculum

A.  Background

     Globalization era requires a very basic means to communicate that is language. But what kind of language? International Language that is the answer. English nowadays become an important part in all of the aspect of communication in daily life, business and especially in education. Mastering English is not only learning about linguistic aspect or study about four skills (listening, speaking, reading, and writing) or the component itself, but also study other (academic context). Its means we have to know the other aspect or lesson in the school such as economy, law, engineering, agriculture, health, physic, chemistry, etc. International based school also became the background of the existence of EAC. International based School which officially conducted by the government makes the English as the medium of communication at school or in learning process. So, English has the big role in conveying the materials in other subject content (like science, art, mathematic, and social).

B.  Philosophy

     Some philosophies that support the existentiality of English across the Curriculum, they are:

-       Carroll (1974): the various forms of pictorial expression are almost always accompanied by language and often require language to make them intelligible.

-       Piaget (1971): Language is but one among … many aspects of the semiotic function, event ought it is in most instances the most important.

-       Thais (1984): language, thinking and learning are inseparable.

C.  Why do we learn EAC

     Some reasons why we learn English Across Curriculum, those are;

-       To be expose to a foreign language.

-       To use English for genuine communication

-       To use English for practical purposes.

-       To integrate all language skill.

D.  The  indicator as the standard for developing professional teachers

     Indicator is the way to measure something. The development of professional teachers must be concerned more for the better quality of education. There are three indicators as the standard for developing professional teachers, they are:

1.    Context Standard (Learning communities, Leadership, Resources )

2.    Process Standard (Data driven, evaluation, Research based, design, learning, collaboration)

3.    Content Standard (Equity, quality teaching and Family involvement)

By Dwi Era Rusmawati, S.Pd

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Bahasa Indonesia Assignment 2010 (Ahmad Syukur, S.Pd)

Program studi Pendidikan Bahasa Inggris, Universitas Muria Kudus akan mengadakan Program Kuliah Kerja Lapangan (KKL) ke Jogjakarta pada 11 - 12 Mei 2010 yang akan datang. Kuliah Kerja Lapangan merupakan program kuliah yang dilaksanakan di luar kelas dengan melakukan observasi serta pembuatan laporan hasil observasi yang telah dilaksanakan.

Seperti tahun sebelumnya, KKL tahun ini memiliki konsep yang sama, yakni mengunjungi beberapa tempat wisata serta Institusi pendidikan di sekitar Jogjakarta. Konsep yang demikian ini dipilih tidak lain karena  mengigat PBI merupakan bagian dari Fakultas Keguruan dan Ilmu Pendidikan  yang berporos pada nilai Pendidikan. Dari tempat wisata serta Institusi pendidikan yang telah dikunjungi oleh mahasiswa, selanjutnya mahasiswa diharuskan untuk membuat laporan hasil observasi lapangan sebagai bahan penilaian kuliah. Hal ini bertujuan untuk memberikan tanggung jawab kepada para peserta KKL, meskipun mereka telah mengunjungi tempat-tempat wisata sebagai media refreshing mereka.

Tidak dapat dipungkiri selalu terdapat permasalahan dalam pelaksanaan KKL dari tahun ke tahun. Permasalahan yang terjadi bisa ketika sebelum pelaksanaan, ketika pelaksanaan atau bahkan setelah pelaksanaan program KKL. Pokok permasalahan yang dihadapi pun bermacam-macam, mulai dari fasilitas yang disediakan oleh pihak travel, transparansi biaya, transparansi pelaksanaan kegiatan serta permasalahan yang lainnya. Seperti pelaksanaan tahun sebelumnya, pelaksanaan KKL tahun ini pun menghadapi permasalahan tetapi dengan pokok permasalahan yang berbeda. Jika tahun lalu pelaksanaan KKL bermasalah dengan fasilitas serta konsumsi yang diberikan kepada para peserta, untuk pelaksanaan KKL kali ini yang menjadi pokok permasalahan adalah transparansi biaya serta perincian pelaksanaan kegiatan KKL. Rabu, tanggal 07 April 2010, koordinator bus KKL yang terdiri atas 7 orang mengundang seluruh peserta KKL yang telah terdaftar untuk berdialog bersama membahas permasalahan ini. Yang menjadi inti pembicaraan adalah tuntutan agar pihak panitia pelaksana program KKL secara terbuka memberikan rincian biaya serta rincian kegiatan KKL yang akan dilaksanakan. Dalam dialog terbuka ini, diharapkan seluruh peserta yang hadir dapat menyalurkan aspirasi serta pendapat mengenai tuntutan tersebut sehingga pelaksanaan KKL tahun ini benar-benar transparan. Dalam dialog, dibahas mengenai objek wisata yang akan dikunjungi serta perincian dana dan biaya KKL. Tidak hanya itu, dalam dialog ini juga dipertanyakan mengenai kemanakah penggunaan dana Rp. 90.000,- sebagai biaya 2 sks mata kuliah KKL tersebut, tetapi seorang perwakilan mahasiswa yang juga merupakan jurnalis kampus dapat menjawab pertanyaan tersebut. Dijelaskan bahwa,dana yang dimaksud dipergunakan oleh pihak Universitas untuk melaksanakan administrasi seperti menggaji dosen-dosen yang berstatus swasta, menydeiakan fasilitas perkuliahan serta fasilitas tambahan lainnya. Dalam kondisi yang semakin memanas, akhirnya para koordinator bus menyampaikan  tuntutan kepada pihak fakultas, program studi serta panitia pelaksana KKL agar bersikap transparan dalam perincian dana dan perincian kegiatan kkl. Para koordinator bus juga menyampaikan beberapa himbauan kepada para peserta KKL mengenai beberapa tindakan yang akan diambil jika tuntutan tidak terpenuhi, antara lain ;1).menunda pembayaran. 2).menunggu perincian anggaran kegiatan & dana kegiatan KKL. 3).jika transparansi berupa rincian dana dan kegiatan KKL tidak diberikan maka, mahasiswa akan memboikot pembayaran dengan menganggap deadline tanggal 20 april = tidak ada. 4).mengadakan pertemuan dengan pihak-pihak lain yang terkait dengan kkl.

Melihat situsai yang sedemikian ini, di satu sisi ini merupakan sebuah kemajuan pola pikir bagi para mahasiswa khususnya PBI, tetapi di sisi lain rasanya tidak perlu mengadakan tuntutan sebesar ini jika yang menjadi pokok permasalahan hanyalah masalah transparansi dana dan perincian kegiatan. Beberapa solusi sebenarnya telah muncul dalam forum diskusi ini, tetapi tampak kabur dan tidak jelas langkah yang diambil karena semua peserta telah terlanjur terpengaruh oleh satu sudut pandang saja. Seharusnya, sebelum melakukan langkah represif seperti ini, pihak yang menuntut yakni para koordinator bus dapat mencari solusi terlebih dahulu, misalnya dengan mengundang pihak travel yang membuat perencanaan anggaran dan segala akomodasi bagi peserta KKL. Apabila yang dikhawatirkan adalah saling mencari keuntungan antara pihak fakultas dan biro perjalanan, maka dengan diskusi dan presentasi pihak biro di depan mahasiswa akan jauh lebih efektif dan memberikan pemahaman yang lebih jelas kepada mahasiswa mengenai perincian dana dan transparansi kegiatan yang akan dilaksanakan. Jika nantinya fakta mengatakan bahwa dalam presentasi biro perjalanan tersebut terdapat permasalahan, maka pihak-pihak terkait yang merasa dirugikan dapat melakukan langkah represif, misalnya dengan membatalkan kontrak kerja dengan biro perjalanan tersebut dan menggantinya dengan biro perjalanan yang lebih baik. Pembelajran yang baik bagi kita semua, selaku civitas akademika dan mahasiswa yang sedang mengembangkan diri dan pola pikir kita.

By Ahmad Syukur, S.Pd 

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Globalisasi Turut Merubah Kepribadian Bangsa

Globalisasi merupakan sesuatu yang bersifat multidimensional. Banyak yang menggambarkan globalisasi sebagai sebuah gejala ekonomi, dengan fakta munculnya banyak perusahaan multinasional dan transnasional yang beroperasi melintasi batas-batas Negara. Munculnya perusahaan-perusahaan yang demikian ini membawa pengaruh yang besar diantaranya mempengaruhi proses produksi global, distribusi barang serta distribusi tenaga kerja. Meskipun kekuatan ekonomi merupakan bagian yang terkait erat dengan globalisasi, tetapi  sebuah kekeliuran jika kita beranggapan bahwa globalisasi merupakan gejala ekonomis atau gejala politik yang mempengaruhi kebijakan-kebijakan pemerintah.

            Globalisasi juga mempengaruhi kehidupan pribadi masyarakat kita secara mendasar dalam banyak hal. Mungkin tidak bisa dipungkiri jika kehidupan pribadi kita telah dirubah ketika kekuatan globalisasi ini mengalir masuk ke dalam kehidupan pribadi, keluarga dan masyarakat. Kekuatan ini mengalir baik secara langsung maupun tidak langsung yaitu melalui perantara manusia, maupun media seperti surat kabar, radio, televisi, internet, serta melalui individu-individu dari Negara atau kebudayaan lain.

            Globalisasi dapat mengubah kehidupan keseharian kita. Ketika masyarakat mulai mengalami perubahan secara mendalam, maka sarana-sarana yang sebelumnya menyokong kehidupan masyarakat pelan-pelan mulai kurang memadai dalam menjawab hal-hal yang kita butuhkan. Hal ini memaksa kita mencari hal baru untuk memenuhi kebutuhan kita akan informasi dan hiburan yang semakin meningkat.

            Berkembang pesatnya teknologi komunikasi membantu kita untuk mengetahui lebih luas informasi dan pengetahuan baru. Tidak hanya di daerah atau di sebuah Negara, tetapi juga di luar negeri. Teknologi yang semakin canggih membuat batas antar ruang dan waktu menjadi semakin sempit. Dua orang yang tinggal di belahan bumi lain seperti seseorang di Indonesia dengan orang yang tinggal di Amerika dapat bercakap-cakap, mengirim gambar secara langsung dengan bantuan satelit dan media lain yang terhubung secara langsung atau on-line. Hal yang demikian ini mendorong dan menuntut kita untuk mengubah dan menggeser kebiasaan lama kita menjadi lebih moderen dengan mengikuti perkembangan masyarakat global serta perkembangan ilmu pengetahuan serta teknologi yang menyertainya. Dengan kata lain, globalisasi mampu mengubah kebiasaan seseorang, masyarakat bahkan mampu mengubah kepribadian bangsa dengan berbagai macam hal yang menyertai perkembangannya. 

By Dwi Era Rusmawati, S.Pd (Assignment of Bahasa Indonesia, Class 2010)

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Mandalika Island

Mandalika is a small beautiful island that located in Java Sea. It located straight in front of Portuguese fort beach, which about 2 Km from Donorejo village, Donorejo sub district, Jepara, Central Java. The location is near bordered with Pati regency, and it close to Muria mountains in the north.
Mandalika is such a beautiful and worth visit island. To reach this island is easy, we can use fisherman boat for half an hour. During the trip, we can see the magnificent sightseeing of Java island, with Pendowo Limo mountain and the sparkling of blue water.
This island is uninhabited, with only 1 operator or light house keeper on duty. There is a forest over the island that still considered virgin. Hence, it makes this island like a conservative island. The beach is steep and rocky, the depth of the water is not suitable for swimming, but for those who like fishing this is the ideal place to do so.
 

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Teluk Awur Beach

Do you know Teluk Awur Beach? For the people outside Jepara, it should be a little bit strange for them about it. Teluk Awur Beach is one of the Brand New Tourism Object in Jepara. It's Popular enough in Jepara, and by the time it's like other commercial beaches in Jepara like Bandengan or Kartini Beach in Jepara. Teluk Awur beach is placed about 4 km South side from city centre. The beach that has pure water and white sand is suitable for bathing place. There are many tourists, especially local tourists come into this object to do intentional bathing frequently. Generally they are children, youngsters and some are foreign countries tourists. Teluk awur beach has a long beach, around 5 kilometres in long and all of them are clear and beautiful sands. In this Beach, visitors can see the activities of the People/villagers of Teluk Awur Beach and also many other kinds of activities. Today Teluk Awur beach is getting more popular, since there are many Hotels, Restaurants, Villas or Cafes built around the area. But untuil Now, Teluk Awur Beach is still FREE for anyone who wants to come. Usually, the most favourite moment is in the morning and in the evening toward twilight where there is mesmerizing sunset panorama.In this location, we can sit and relax on the shelter while enjoy the natural beach breezy wind (unpolluted).

The tourism object location has large field and the whole of part the dence pandan trees are grown. It is suitable for youngsters activities such as camping, beach volley, relax bicycled for the same activities. Besides the mentioned above, in this area can be used the play motocross and kitten festival for the regional level, national level also international. The object can be reached easily by public transportation, because have provided the asphalt road infrastructure and the direct city transportation are a valuable to the location above. Meanwhile, roasted fish, small crab, boiled tortoise shell and pending sprain are a special foods that can be enjoyed by the visitors.

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Purancak Beach

Do you know best beach in jepara? Purancak Beach is the answer. This beach is very clean, natural and quite. Not so many people go there. only in Sunday, there are some people come there. Many people think this is the best beach in Jepara. better than Bandengan beach , kartini beach, pungkruk beach, etc.

Purancak Beach also known by the public with Bondo Beach placed about 20 km North side from city centre. The beach that has pure water and white sand is suitable for bathing place. This is a new Tourism destination but There are many tourists come into this object to do intentional bathing frequently. Generally they are children, youngsters and foreign countries tourists. Usually, the most favourite moment is in the morning and in the evening toward twilight where there is mesmerizing sunset panorama.In this location, we can sit and relax on the shelter while enjoy the natural beach breezy wind (unpolluted). 

The tourism object location has large field and the whole of part the dence pandan trees are grown. It is suitable for youngsters activities such as camping, beach volley, relax bicycled for the same activities. Besides the mentioned above, in this area can be used the play motocross and kitten festival for the regional level, national level also international. The object can be reached easily by public transportation, because have provided the asphalt road infrastructure and the direct city transportation are a valuable to the location above. Meanwhile, roasted fish, small crab, boiled tortoise shell and pending sprain are a special foods that can be enjoyed by the visitors.

If you wanna visit here, that's very easy. Just follow the direction below ;

Direction :
From JEPARA take direction to BANGSRI for 8km
Traffic light MLONGGO (km 8) go to the left for 3km
Traditional market / Pasar TAWAR intersection (3km) go to left for 1km

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RA Kartini Museum

RA Kartini museum is located on the town center, northward the town’s field. The museum is a general museum and functioned as historical tourist object managed by the Tourism office of Jepara Regency. The museum is daily opened from 08.00 am to 02.00 pm. It was built on March 30th 1975 at Soewarno Djojomardowo, SH era and officially opened at Soedikto, SH era on April 21st 1977.

The purpose of the museum establishment is to commemorate RA Kartini’s struggle. By documenting Kartini’s struggle and showing to the public, hope that public will always remember Kartini’s efforts in sustaining gender equity. In this museum you can also notice several historical stuffs founded in Jepara regency. Total area is 5.210 square meters but only 890 sguare meters used for the museum building. The museum consist of  three main building figured like K,T,N, form (abreviaton of KARTINI). The buildings are devided into 4 collection rooms as follows.

Room I

This room contains of RA Kartini’s heritage, including her portraits when she was alive.
- A set of real wooden living chairs and table carved with ancient motive.
- With picture of her face when she was getting to be married with the residence of Rembang, on November 12th, 1903.
- Portrait of her handwritten letter which she sent to her penpall in Netherland.
- Her only son’s portrait, Raden Mas Singgih.
- Her father’s portrait, RMAA Sosroningrat.
- Her mother’s Portrait, MA Ngasirah.
- Learning desk.
- Souvenir made by her students.
- Special device used to paint clothe.
- Kartini’s genealogy.
- Portraits of backyard of Jepara City Hall.
- Botekan (medicine box used to keep herbs).
- Original sew machine belongs to her students

Room II

In this room we will notice RMP. Sosrokartonos heritage (Kartini’s brother). He had a huge contribution in supporting Kartini’s idea. He was well known for his special skill in traditional treatment using mineral water as media. People called him “Ndoro Sosro” and also often called “Joko Pring” and “Mandor Klungsu”. He was also well known for his “Catur Murti” skill (a harmony of spoken language, feeling, idea, and behavior). According to Javanese belief, a person who can achieve “Catur Murti” will become a real human. His heritages are well kept in this rooms, such as:
- Original waiting room chairs
- Sofa chairs which was used for rest
- Treatment bed which was also used for his final rest
- Portrait of Merapi Mount and Lawu Mount, not taken by using satellite or airplane but taken by his supranatural skill
- Yoga room
- Framed picture of alif (Arabic 1st letter) used to know the result of the cure
- Etc.

 

Room III

Contain of many stuffs from Queen Shima era in 7th century. Queen Shima was a queen of Kalingga Kingdom, belong to Keling Sub-District.
- Portrait of Kalingga Kingdom’s stuff was made of gold and platinum
- The statue of Trimurti and Siwa Mahaguru
- Yoni and lingga
- Coins
- A block of carve stone, similar with the ornament which is settle on wall of Mantingan Mosque
- A set of gamelan (old Javanese traditional music instrument)
Besides all those stuffs mentioned above, in this room there are also some samples of Jepara traditional handicraft, as follows:

- Carving wood
- Traditional
- Monel (a kind of white steel)
- Ceramic stuffs
- Rattan and Bamboo souvenir

 

Room IV

In this room we can find the skeleton of giant fish called “Joko Tuo”, which has 16 meters of length and 2 meters of width. The local fisherman of Karimunjava founded the fish in 1989. According the archeologist, the fish belong to elephant fish family. It is proven by the tusk which belong to the fish is similar with elephant curved tusk but most of visitors believe that the fish is a kind whale

 

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Benteng Portugis "Portuguese Fortress"

One of the mainstay tourism object in Jepara is Portuguese fortress which is located at Banyumanis village, Keling Sub-district or 45 km North of Jepara city, and to reach it is not too difficult because the road is paved and has regular transportation.

LOCATION

Geographically this fortress seems strategic for military importance specially in the past which the canon’s range of shooting is only 2 to 3 km. This fortress is built on the top of the rocky hill,besides the beach and right in front of it lies Mondoliko Island, so practically the straits in front of this fortress is under the control of fortress canon and will influence ship’s cruise from Jepara to East Indonesia or the other way.

HISTORYIn 1619, Jayakarta / Sunda Kelapa City was invaded by the Dutch’s VOC, and now Sunda Kelapa which was renamed Batavia was considered at the beginning of colonialism by the Dutch Imperialism in Indonesia. The king of Mataram Sultan Agung has felt the danger threatening the drop of Jayakarta city to the hand of the Dutch. That’s why the king prepared his soldiers to drive out the Dutch.This Mataram king’s strong will was executed successively in 1628 to 1629 which was ended by the lost of Mataram soldiers.

The lost made Sultan Agung thought that VOC can be defeated only through ground and sea attack together, on contrary Mataram did not have a strong sea armada, so they need help from the 3rd party who also against VOC, Portuguese. The deal between Mataram and Portuguese held and for the first step, Portuguese placed his troops in the fortress which was built by Mataram in 1632. This fortress is clearly very effective to watch the sea cruise from Jepara which became Mataram’s main harbor for export and import. But the cooperation between Mataram and Portuguese could not be realized to drive the Dutch out in Batavia, even in 1642 the Portuguese left this fortress because Malacca as Portuguese’s main city East Asia has been snatched away by the Dutch in 1641.

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Pulau Panjang "The Long Island"

The island with an area of ​​19 hectares is located 1.5 nautical miles from the coast Kartini, Jepara. The island is a gently sloping coastal islands and white sand. The middle of this island there is a tropical forest with towering trees interspersed with shrubs and bushes as well as a place of breeding seabirds. Flora on the island is dominated by the kapok tree, Tamarind, dadap, and pine.


Visitors can surround the island by walking down the beach or along the roads (paving blocks) while enjoying the scenery on either side. In addition, white sandy beach and shallow sea with coral reefs is also a scene that was quite interesting, especially for those who like fishing and sea bathing.

Long Island also has the tomb of Islam leader (a teacher), Sheikh Abu Bakr's name. There is also a lighthouse that still serves to guide the ships that sailed the Java Sea.

To reach the Long Island can take advantage of boat tours "Sapta Enchantment" from Kartini Beach or Coast Bandengan with relatively low tariffs. For those who want to camp not to worry, because there is also provided with adequate toilet facilities.

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Klenteng Welahan "Hian Thiang Siang Tee"

Temple or klenteng Welahan 'Hian Thian Siang Tee' or HTST. Placed in village/sub-district Welahan, Jepara Regency. It is located 24 km south of Jepara city center, exactly at Welahan village, Welahan Sub-district, Jepara District, a village with ancient Chinese heirloom and becoming one of the historic tourism assets in Jepara, where strongly standing two pagodas built by a Chinese traditional healer named Tan Siang Boe together with his elder brother named Tan siang Djie. Visiting for this tourism historic object, some asphalted road or infrastructure through which tourists can pass by and get on 2-wheeled or 4-wheeled vehicles or many other public transports, as the location is nearby Welahan traditional market.

HISTORY AND LEGEND

In 1830 the Dutch General Governor, Johanes Graaf Bosch reigning Indonesia, which was called as the Netherlands Indies Colonization at that time coming a Chinese from China called Tan Siang Boe. His leaving from China to Southeat Asia was to find his elder brother named Tan Siang Djie in Indonesia. Leaving   from  China  together  in  one  boat  was  a  Tasugagu who had meditated from Pho To San at Cinese land, as a meditative place of his excellency minister / emperor Hian Thiam Siang Tee during his trip and falling in sick, than with his solidarity and sympathy among people, Tan Siang Boe treated him with his medicines brought with from China, than he could cure Tasugagu’s sickness. 

Gratefully for his treatment, while landing at Singapore, Tasu provided a gift in his express of thanks to Tan Siang Boe in the form of a bag with Tionggoan heirloom consisting of : a piece of Sien Tjhiang (smooth paper painted with His Excellency Hian Siang Tee), a stick of pokian (a Chinese sword), a Hio Lauw (place for dust from cremation), and a Tjioe Hwat (a book of medicine / forecast). After Tan Siang Boe arrived at Semarang, overnight staying in Kong Kwan’s group house where he got an information that his elder brother was in Welahan Jepara, 

so he left for meeting Tan Siang Djie, his elder brother living together in a house with Liem Tjoe Tien’s family.This house is located at a gangway along side Welahan and now used for keeping the heirloom called Pagoda as a place for praying and respected by each Chinese believing in. After some time ago, Tian Siang Boe staying with his elder brother in Welahan, once upon a time, he went to work for another place. 

In that case, the heirloom were entrustede to his elder brother considering that it was necessary to save the heirloom, so Tan Tjoe Tien entrusted the heirloom to the house owner, Liem Tjoe Tien, who always kept the heirloom up the balcony of his house. At that time, in general, he did not know what heirloomit was kept up the balcony.

During the storage up the balcony, every 3rd of Sha Gwa’s birth, i.e., Imlek of Seng Tan Djiet from Hian Thiam Siang Tee, the heirloom sparked a magic power like sparkling-out fire, sometime like a very marvelous fire-dragon and turtle that made the house settlers gor surprised. This event made him to call back Tan Siang Boe, the entrustee of the heirloom to Welahan to open the heirloom kept in the bag up the balcony. Opening and showing the heirloom to the members of the house settlers, he said that the heirloom were the relic from His Excellency Hian Thiam Siang Tee, so since then, the heirloom were praised according to the ancestor’s custom and tradition.

One day, Liem Tjoe Tian fallen in hard sickand it could be recovered by the magic power of the heirloom. With this event, mouth-to-mouth talk by people made the power famous, respected and praised among people believing in till now.Accordingly, the only heirloom of ancient Chinese for the first time coming into Indonesia as brought by Tan Siang Boe is that kept at Welahan, so it is believed that the existence of Welahan pagoda is the oldest one in Indonesia.With this existence of pagoda in Welahan, not only dominated by Chinese ethnic, but alsonatives coming frommany cities or peovinces asking for treatment, destiny, partners, planting and advancement in bussines, etc.

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Research of English in SMA Negeri 1 Jepara 2011/2012 (Speaking)

The Speaking ability of The Eleventh Grade Students of SMA N 1 Jepara in The Academic Year 2011/ 2012 taught by Using British Parliamentary Debate Technique.

Based on KTSP SMA N 1 Jepara, students are expected to reach the informational level of literacy in order to receive knowledge by using language competence. Speaking skill is an important skill to be mastered by the students in order to develop the communicative competence of the students to face the globalization. However, many students get difficulties in learning speaking. It is proved by the difficulties in delivering ideas, opinions or giving responds to the teacher questions about something or a topic. British Parliamentary Debate Technique is an alternative technique for teaching speaking ability. It is characterized as an active teaching technique which involves students actively in teaching and learning process and increase the motivation to study. The writer applies British Parliamentary Debate Technique for teaching the eleventh grade students of SMA Negeri 1 Jepara in the academic year 2011/2012 to develop the speaking ability since they still have difficulties in speaking.

The objective of this research is to test the significance of the difference between the Speaking Ability of the Eleventh Grade Students of SMA Negeri 1 Jepara in the AcademicYear 2011/2012 before and after being taught by using British Parliamentary Debate Technique.

The writer holds an experimental research with thepretest-posttest without control group design of the research. The subject of this research was the eleventh grade students of SMA Negeri 1 Jepara in the academic year 2011/2012. The writer takesXI Language Program as the subject. Cluster random sampling is the sampling technique that is used. The hypothesis states that there is asignificant difference between the speaking ability of the eleventh grade students of SMA Negeri 1 Jepara in the academic year 2011/2012before and after being taught by using British Parliamentary Debate Technique..

The result of the research shows that there is a significant difference in the speaking ability after being taught by using British Parliamentary Debate Technique. The mean scoreof the students after being taught by using British Parliamentary Debate is 74.32 and standard deviation is6.62 which iscategorized “good”. Then the mean score of the students before being taught by using British Parliamentary Debate is67.04 and standard deviation is7.20 which is categorized “sufficient”. The t-observation (to) is6.312. It is higher than t-table (tt) 2.0796 in the level of significance 0.05 and the degree of freedom (df) 21, (to = 6.312>tt = 2.0796). Therefore, the alternative hypothesis (Ha) of this research that states there is asignificant difference between the speaking ability of the eleventh grade students of SMA Negeri 1 Jepara in the academic year 2011/2012before and after taught by using British Parliamentary Debate Technique is “confirmed”. While, the Null Hypothesis (Ho) that states there is no significant differencebetween the speaking ability of the eleventh grade students of SMA Negeri 1 Jepara in the academic year 2011/2012 before and after taught by using British Parliamentary Debate Techniqueis “rejected”.

The result of this research shows that British Parliamentary Debate Technique can develop the speaking ability of the students. Therefore, English teachersare able to apply British Parliamentary Debate Technique as an alternative technique of teaching speaking in order to help the students to develop their speaking ability and develop their communicative competence.

Syukur, Ahmad. 2012. The Speaking ability of The Eleventh Grade Students of SMA N 1 Jepara in The Academic Year 2011/ 2012 taught by Using British Parliamentary Debate Technique. Skripsi. Departement of English Education, Faculty of Teacher Training and Education, University of Muria Kudus. Advisors (i) Dra. Hj. Sri EndangKusmaryati, M.Pd. (ii) AgungDwiNurcahyo, S.S,  M.Pd

Click Links Below to Download Skripsi Completely 
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Chapter IV          view        download
Chapter V           view        download
Chapter VI          view        download
Curriculum Vitae  view        download

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