Bima Suitable for Tourism Culture

Provincial Government NTB has a Visit Lombok-Sumbawa in 2012. For that, the Bima need to prepare themselves to face earlier. Such suggestions Adat Assembly Chairman Dana Mbojo, Hj Siti Maryam, SH, Bimeks to the Museum Samparaja, last week. Currently, the elders said Bima this community, what needs to be prepared should. Lombok Region deems more prepared with a variety of objects that have been popular attractions, including beaches. "Bima own latent space tourism object," value.

Up to now, has not involved or invited by the local government to discuss the preparation Visit Lombok-Sumbawa in 2012. In fact, the tourism potential in the Bima history is very rich, just be still less. "Try us involved, because we know many a matter of historical assets," he said.

In Bima, he said, there are many site-itus who need more attention. Many of them have been damaged and not repaired. "In this Bima is suitable for cultural tourism," said the woman who called familiar Ina Ka'u Let this.

Described, three tombs in Tolobali up to now has not been renovated. At that time, to the history books show Bimeks' Bima Sumbawa En 'in the Netherlands. On the cover of the book looks at the three graves of Sultan Tolobali in original form, before the bomb damaged when exposed to war.

There is also the site of Tambora present invention electrify the world. Because the record in history, very tremendous explosion and the surrounding inter kingdom at that time.

According to Mary, the Museum Samparaja can also be one of tourism object. Rehab at this time, because one of the east wall is sloping the earthquake, some time ago. go tourism in bima Stop Dreaming okey...

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GOVERNMENT SYSTEM From Samawa

The salient characteristics of Samawa umunya is a delight to speak and take shoptalk politics, like science, philosophy and mysticism, a belief so strong or Sandro the traditional, less happy to think things and small details, and past history of always placed in the upheaval, both the pre-Hindu, Buddhist, Hindu, Islam and the last period has been a condition Samawa average bertemperamen hard and inflammable, especially those living in West Sumbawa Regency, especially Taliwang the first had been the center Kingdom of Majapahit influence on the island of Sumbawa.

Sumbawa tribes who inhabit the former Sultanate of Sumbawa this region during the pre-Majapahit into the power of the Kingdom which is Samawa Sasak in Lombok, and then by subject in the center of the influence of Majapahit in Taliwang and Seran, while Islam is the period of the Kingdom of Gowa, Sulawesi to all areas Sumbawa and Lombok with Selaparang-central government initially moved in Lombok and Sumbawa to the Kingdom of the threat due to large-Gelgel Bali. After insertion of VOC (Verenigde Oost Indische Compagnie) into the Sultanate of Sumbawa region Gubernemen Selebes, and appropriate zoning afdeeling the Sumbawa region Karesidenan East entrance to the capital of Sumbawa in the large.

System of government described afdeeling then be divided into onderafdeeling that some administrative areas. Some of the village is divided into several environmental authority, which is onderdistrict, and some onderdistrict merged into one district at the district at this time. Merging onderdistrict does not take long and then become self onderdistrict and changes to kademungan region. Region kademungan now changed to districts who supervise some of the village.

In the old order of government, system of government in the village held by a Soguksu join assisted by some as a shop coral advisers who come from every village of the kinship group. Join also assisted by the fact as the divisor and water on agricultural land, and also assisted by a mandur that acts as a link between the interests of society with the village government.


Patterns of house-shaped groups, each group still has a kinship bond together by a village fence. Tata always adjust the location of the community with knowledge about the nerves in the implementation of the land that can only be known by Sandro or shaman. Each head of household has a responsibility to help build a custom home group members cooperate in the new work under the command can shop coral, so the concept was formulated by the name of reply or pay siru cultivated, so that group members who violate the will be excommunicated. Siru pay concept is still valid until now, especially in villages in rural areas.

Now organizations at the village level modernized into a village or villages, led by a headman or the village head who supervise several hamlets, and each village there is a group of residents joined in a harmonious community which consists of a few friendly neighbors. For executive agencies at the village level in the form of the Village Board of Representatives, while the task in fact is replaced by Water User Farmer Association (P3A).

Sumbawa is very thick with the feel of Islam, so that in life or law in each village there is a leader who called penghulu, lebe, mudum, ketib, marbot, and rura. Society Sumbawa also inherit the social layer of the Sultanate of Sumbawa is marked with the emergence of three groups, namely the noble dea or the title Datu, the two groups of independent or a relative, and three groups of ordinary people who can not free or Ulin servant. For the past have been removed since the issuance decree by Sultan Muhammad Kaharuiddin III in 1959 while serving as Head of Regional self-supporting Level II Sumbawa.

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Bima Generate Value Culture

To muffle the high moral degradation, enter the City Government in 2009 (Pemkot) Bima will ensure rebuilding positive cultural values and customs Bima. During this time, people are often considered to adopt the cultural values outside. It is told of Duty (Plt) Kabid Empowerment Social Development and Indigenous Culture National Society of Community and Government district (BPMPK) Bima City, Muhammad Iqbal.
According to Iqbal, the phenomenon throw transenden cultural values and customs at this time to encourage the high moral degradation. For example, people tend melegalkan consumption of liquor (Miras). "During this community tend to adopt foreign cultures, so that the values of our own tradition adap thus be overlooked. Original culture we (Bima) must be raised again, if only because the people still follow the original culture, the culture can not be negative at this time growing rapidly, "he said.

In the long term, he said, metamorfosis community will embrace modernity bad effect on the dynamics of human life. Things that previously would be considered taboo trend. "In addition to a culture, in 2009 Bima City Government committed to build a religious community. We hope so, show awareness of the whole community, "he said.
To realize the plan, go Iqbal, the government will continue campaigning in order to re-embrace the old cultural values, positive. As rimpu that was one of the fashion trend of women first time Bima. "This work is very necessary, because if not, our society will be destroyed by changes outside the system or the culture that is not appropriate or reasonable for us Eastern people," he said.
The government will also coordinate a number of stakeholders dengna traditional, cultural, and elders. In addition, Bima Pemkot will also raise the value of art as old dance typical buja kadanda the almost extinct at this time because it is not inherited to the younger generation. Cultural development requires positive support from various parties, one of them Majelis Ulama Indonesia (MUI), and other youth leaders.
"Allah, if the program is finished we bucket, in the near future we will menyosialisasikan important cultural role to the community. We will also involve the various parties, "he said.
It is said Iqbal, cultural empowerment of the community is very important, because it will determine the future direction of an area. The form of the early culture of the next generation will have the responsibility and intellectual competence and spiritual values.
"If the value of cultural, or spiritual tradition that has been understood, then there will be no more youth a drunk, it all started because of habit or cultural value," his him.

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SOCIALLY PIETY FROM BIMA CYTI

The inhabitants's majority of the Bima City embraced the Islam religion that is approximately 97.38% and the rest embraced the Christian Protestan religion 0,89%, Christian Katholik 0,62% and Hindu/Buddha around 1.11%. Means peribadatan in the Bima City consisted of the mosque totalling 51 units, the Prayer House/Mushola 89 units and the Temple/Vihara 3 units. Whereas social facilities available in the Bima City covered Panti Sosial Jompo and the Orphanage totalling 6 Panti that was spread in 3 subdistricts. The Bima community was the religious community. Historically, Bima previously was one of the centres of the Islam development in the Indonesian Archipelago that in marked by erect the strengthening of a sultanate that is the Bima sultanate. Islam not only was elitist, only was gotten in formal-normative regulations as well as to a small number of people but also the populist, became the artery and blood of the community's meat, this also means that became culture of the Bima community.His indication clear was seen in kepenganutan that obeyed towards Islam. The culture rimpu (wore a veil with the sarong, closed the head and the face) became the cultural inheritance that was very valuable for the community. The culture rimpu clear was visible one of the Islam teachings about social ethics and human relations, especially in the matter of high-fashion ethics. Rimpu was Bima creativity of the community's culture that was inspired by the values of the religious teaching.

Likewise the tradition ngaji karo"a (read Al-Qur"an). So became a tradition him ngaji karo"this so as to become the prerequisite for was regarded as mature him someone. He became a kind of conventional condition that must be met by someone in the matter married, looked for the work, as well as other matters that demanded the characteristics of the maturity. More than that, the festival ngaji karo"a (MTQ) It was even the annual routine that in the eyes of the community was very tall his authority, and consequently became a kind of the people's very enchanting entertainment. The champion ngaji karo"a was the very tall person martabat him in the eyes of the community, ngaji karo"a became the big social institution his role in the community's education, not only religious education, but also education in the general understanding, namely the personal maturing in the community, ngaji karo"a was the personal morality barometer and the community. Even-even the culture was also not free from the spirit of the religion. U celebration"a Pua for example, was some even yearly that was very prominent that was provided a basis for and inspired by the Islam teaching. Event this gave the picture (a kind show force) that Islam was once big and jaya in Earth Maja Labo Dahu.

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