Tourism Development Basis in Traditional Village of Kuta

Abstract

Tourism in the Kuta District, located in southern Bali, Indonesia, is a phenomenal global commercial sector that continues to be the largest contributor to Indonesia’s tourism industry, and thereby also contributes to the overall gross national product (GNP) in Indonesia. Kuta’s world renowned tourist destination has its roots dating from the early 19th century, when at that time the island of Bali enticed tourists that had the unique Balinese cultural experiences at heart. Today, Kuta has many sectors of tourism including cultural tourism, nature tourism, shopping tourism and a distinct surfing history with international competitions. Considering that Kuta District leads Bali in cultural capital and tourism throughout the entire island of Bali, Indonesia, this paper will question: 1) how Kuta can continue to lead cultural tourism and remain dynamic in Bali, Indonesia, yet grow by means of socioeconomic communications 2) how the krama (member of traditional village) living in poverty can implement cultural tourism 3) discuss cultural tourism and joint efforts between larger governmental bodies that oversee sociological propaganda that might: strengthen artistic endeavors, preserve the unique identity of the Balinese people and satisfy tourists that still visit Bali with expectations of experiencing its native, original, highly artistic and cultural atmosphere, original cultural experience and atmosphere of what has become known as the unspoiled Bali of the 19th century.

Conflict within tri hita karana’s fields: A conceptual review

“…THK is a universal concept that grows without formally mentioned in Balinese holy manuscripts for religious references like Gita, Weda, or Sarasamuscaya. It has been widely introduced as Balinese cultural capital implemented in Balinese tourism development (Sumadi, 2016;Purnaya, 2016;Astuti et al, 2018. Its existence as an omnipresent concept was developed along with other Balinese philosophies as a life practice.…”

“…j The studies include Aditya and Kusuma (2019), Adityanandana (2017), Agung et al (2020), Arjawa and Jayantiari (2017), Atmadja et al (2019), Budhiastra (2016), Ernawati (2015), Gandhiadi et al (2017), Sedana (2020), Ginaya et al (2019), Hariana andKasiyan (2018), Iswari et al (2018), Kusuma et al (2018), Lanya et al (2017), Lorenzen and Lorenzen (2005), Coordinating Ministry of Human Development and Culture Republic of Indonesia (2015), Mudana et al (2018), Narottama et al (2018), Norken et al (2017), Parker (2011), Pickel-Chevalier and Budarma (2016) , Purnaya, (2016), Satya and Lase (2018), Siadis (2014), Astuti et al (2018), Suamba and Sutama (2017), Suarniati et al (2019), Suartika (2005), Sukarma (2016), Sumadi (2016), Sutawan (2004), Suweta (2015), Triyuni et al (2019), Vita et al (2018), Wiranata et al (2012), Wesnawa and Suastra (2016), Wijaya and Artajaya (2020), Wright (2019). k For the different point of view in using world over the field analysis can be seen in Bottero and Crossley (2011).…”

Ritual Capital for Rural Livelihood and Sustainable Tourism Development in Indonesia

“…Basically, the European culture context was different from the one in Indonesia. In Indonesia, Sumadi (2012) found that cultural capital became the basis of tourism sustainability that was able to encourage economic growth in the community. This indicated that tourism affected the livelihoods of people around the touristy destinations, while mobilizing access to certain forms of capital.…”

Economic, social and cultural changes in society due to sustainable tourism development

“…This study raises the reality that occurs in the field relating to the problem of utilizing telecommunications which are one of the traditional open spaces into a place of business. The swift influence of global culture entering the Ubud region has implications for the occurrence of capitalist ideological practices within the framework of the tourism industry, such as the emergence of the culture industry, popular culture, lifestyle, and consumerism culture (Sumadi, 2016;Indiani & Suda, 2018).…”