Various sectors seem to ignore the existence of persons with disabilities, including the tourism industry. The majority of tourist destinations have not provided accessible facilities for them. Transportation services also do not accommodate the mobility needs of persons with disabilities. This study focused on Ojek Difa in Yogyakarta. Through observation and interviews, qualitative data was obtained to see the recreational needs of persons with disabilities and how the roles of Ojek Difa. The study found that people with disabilities have different ways of defining tourism activities. Ojek Difa offers Difa City Tour to provide services for disabled people who want to take a tour in the city or visit other tourist destinations. The existence of Difa City Tour in the Ojek Difa organization shows the importance of involving service providers from groups of persons with disabilities in the tourism sector, especially in serving disabled tourists.[Berbagai sektor tampak mengabaikan keberadaan difabel, termasuk industri pariwisata. Mayoritas destinasi wisata belum menyediakan fasilitas yang aksesibel bagi difabel. Layanan transportasi juga kurang mengakomodasi kebutuhan mobilitas difabel. Penelitian ini terfokus pada Ojek Difa di Yogyakarta yang memberikan layanan mobilitas bagi para difabel. Melalui observasi dan wawancara, data kualitatif diperoleh untuk melihat kebutuhan wisata para difabel. Penelitian menemukan bahwa para difabel memiliki cara berbeda dalam mendefinisikan kegiatan wisata. Ojek Difa menawarkan Difa City Tour untuk menyediakan layanan bagi para difabel yang ingin melakukan tur dalam kota atau mengunjungi destinasi wisata lainnya. Eksistensi Difa City Tour dalam organisasi Ojek Difa menunjukkan pentingnya melibatkan pegawai atau penyedia layanan dari kelompok difabel di sektor pariwisata terutama dalam melayani para wisatawan difabel.]

Culinary becomes one of the fast growing industries along with the development of tourism. The Baba-Nyonya or Peranakan foods is one of Malacca's distinctive dishes as a form of acculturation of Chinese and Malaysian culture which presents to complement the diversity of attractions and services in the Malaysian tourism and hospitality industry. Several Baba-Nyonya restaurants are available in Malacca and most are located in Bandar Hilir, where the Peranakan community lived in the past. Baba-Nyonya restaurants emerge to have contribution to the development of Malaysia as Halal Tourism Destination. This research then finds a form of representation of Baba-Nyonya foods in an effort to provide halal products and services in Malacca, Malaysia. Through observation, interviews, and literature studies it is known that some restaurants are starting to change food menus from pork menus to pork-free menus. Although they do not hold halal certificates, they are categorized as Muslim-friendly Baba-Nyonya Restaurants and visited by Muslim customers. The restaurant does not have pork on its menu, but chicken, duck, seafood and vegetables. Also, there is one Baba-Nyonya restaurant who has obtained a halal kitchen certificate and a certificate of cleanliness application, so that it can be a reference in the Halal system and industry. The establishment of a halal assurance system can also be pursued in order to further enhance the confidence of Muslim customers of the Baba-Nyonya food products consumed.

Kulon Progo is a regency in the Special Province of Yogyakarta, Indonesia, which has a remarkable potentials to be developed into tourist attractions due to its wealth of natural and cultural resources. The ethno-ecotourism in Kulon Progo is a new form of sustainable tourism development that combines ethno tourism and ecotourism activities. This concept was currently developed by the World Bank which aims to position indigenous communities as the primary stakeholder of tourism development. Downstreaming is a clustering concept to increase the added value of a product by avoiding the sale of primary forms of natural resources. This study aims to identify the potential tourism activities that will emerge in the process of developing natural resource-based products that are processed into new tourism products through the touch of cultural resources. This descriptive-analytical study using the grounded theory approach. There are a number of data collection methods utilised to undertaken this research. The primary data were collected through a systematic observation, key informants, and in-depth interviews. The secondary data were collected through literature study by using tourism and economic surveys in Kulon Progo Regency. Collected data sets were analyzed by employing interactive model analysis, triangulation, and downstream product approaches with three variables: upstream, midstream, and downstream clusters. The findings indicated that the apparent potentials lie on the processing of natural resource-based products such as cocoa, pennywort leaves, palm sugar, dragon fruit, coffee, and tea, which can be developed into various types of derivative tourism products. The first cluster is upstream or the exploration phase. The tourism activities formed in it, for instance, are the introduction of the type of vegetation, the methods of planting, and the process of farming. The second cluster is the middle stream or the processing phase. The tourism activities are in the form of a workshop on processing raw materials into finished goods. The last cluster is downstream or the packaging phase. The tourism activities are in the forms of the consumption and packaging as souvenirs of the finished products.

Title: The Religious Architecture of Tiwah Feast among Dayak Ngaju as Cultural Tourism Attractions in Central Kalimantan The belief to a transcendent space among Dayak Ngaju people, especially for Kaharingan believers in Central Kalimantan, leads to the Tiwah Feast, a secondary funeral ceremony to transmit the soul of the dead to a celestial realm called The Lewu Tatau. The Tiwah Feast manifests in many meaningfulness of sacred symbols. There are certain rules in the implementation, particularly on the physical symbols and its religious architectures. This article emphasize the uniqueness of the symbols on the religious architecture of Tiwah Feast, which has the potential to become tourist attraction in the development of cultural tourism products. Using qualitative methods, data obtained through in-depth interviews, participant observation, and documentation, in two different locations, in Tumbang Koling and Ramang Village. Sacred symbols on its religious architecture include Sapundu and Sandong. A sapundu manifests in the form of a human or animal figure, regarding to the personification of the ancestral spirit. It shows the way for the soul towards Lewu Tatau. Meanwhile, Sandong is a secondary burial coffin to put the ancestral bones. The construction and architecture should concern on foundation, size, height, carvings, and ornaments. This local wisdom is potential to be developed as a cultural tourism attraction. However, the sacredness of the Tiwah Feast must be maintained and preserved from cultural commercialization and commodification issues.