VILLAGE: ROGOSELO MILLENIAL YOUTH PARTICIPATION
Hendri Hermawan Adinugraha1, Firman Happy2, Hasan Ma’ruf 3, Maulida Isnaini Afwa Wahid4
1,2,3 IAIN Pekalongan
E-mail: [email protected], [email protected], [email protected], [email protected]
Abstract : The innovation model of halal tourism village destinations in rural areas and the need for support and active participation from millennial generation youth are very important and urgent in welcoming the development of halal tourism in rural areas. This study aims to describe the role of millennial youth in the transformation of a religious tourism village to a halal tourism village in Rogoselo village. This research is a qualitative research with a phenomenological approach. The data collection technique used in this research is the triangulation method, namely participant observation, in-depth interviews, and documentation. The parties interviewed were youth, residents, business people, and village government officials, as well as visitors to Rogoselo village tourism. Testing the validity of this research data using triangulation and member check. This study also uses interactive analysis techniques. The findings of this study explain the concept of millennial youth participation in the transformation of religious tourism to halal tourism in Rogoselo village. It has provided insight into how an organization in Rogoselo village (BUMDes, Pokdarwis, and Karang Taruna) can and should manage its potential human resources to advance the village through the agricultural tourism sector in rural areas. The participation and collaboration of youth and Rogoselo village communities has increased and contributed to the process of transforming religious tourism into halal tourism.
Participation and collaboration have proven to be very important in achieving the development and growth of the Rogoselo tourist village and its community through the tourism village sector. These findings are called the millennial based halal tourism village, which is a collaborative participatory model for millennial youth and rural communities in realizing the transformation of religious tourism towards halal tourism in Rogoselo village which is more equitable and just.
Keywords: Participation, collaboration, youth, religious tourism village, and halal tourism village.
Abstrak : Model inovasi destinasi desa wisata halal di pedesaan dan perlunya dukungan serta partisipasi aktif dari para pemuda generasi milenial menjadi sangat penting dan mendesak dalam menyambut perkembangan pariwisata halal di pedesaan. Penelitian ini bertujuan untuk mendeskripsikan peran remaja milenial terhadap transformasi desa wisata religi menuju desa wisata halal di desa Rogoselo.
Penelitian ini merupakan penelitian kualitatif dengan pendekatan fenomenologi. Teknik pengumpulan data penelitian ini menggunakan metode triangulasi yaitu participant observation, indepth interview, dan dokumentasi. Pihak-pihak yang diwawancarai ialah pemuda, warga, pelaku usaha, dan perangkat pemerintahan desa, serta pengunjung wisata desa Rogoselo. Pengujian keabsahan data penelitian ini menggunakan triangulasi dan member check. Penelitian ini juga menggunakan teknik analisis interaktif. Temuan penelitian ini menjelaskan konsep keikutsertaan pemuda generasi milenial terhadap transformasi wisata religi menuju wisata halal di desa Rogoselo telah memberikan wawasan bagaimana sebuah organisasi di desa Rogoselo (BUMDes, Pokdarwis, dan Karang Taruna) dapat dan harus mengelola sumber daya manusia potensialnya untuk memajukan desa melalui sektor pariwisata di pedesaan. Partisipasi dan kolaborasi para pemuda dan masyarakat desa Rogoselo telah meningkatkan dan berkontribusi pada proses transformasi wisata religi menuju wisata halal.
Partisipasi dan kolaborasi telah terbukti sangat penting dalam mencapai pengembangan dan pertumbuhan desa wisata Rogoselo dan masyarakatnya melalui sektor desa wisata. Temuan-temuan tersebut dinamakan dengan millenial based halal tourism village yaitu model partisipatif kolaboratif pemuda generasi milenial dan masyarakat desa dalam mewujudkan transformasi wisata religi menuju wisata halal di desa Rogoselo yang lebih merata dan berkeadilan.
Kata kunci: Partisipasi, kolaborasi, pemuda, desa wisata religi, dan desa wisata halal.
A. INTRODUCTION
The existence of tourist villages is currently able to encourage the revival of the tourism sector and the national economy in the midst of the Covid-19 pandemic.1 Tourism village is a micro-scale tourism development. The pandemic situation has caused many people to lose their jobs.2 This causes some people to return to the village, coming to look for other attractions and uniqueness that other villages do not have.3
The tourist village has succeeded in attracting tourists to visit, not even a few who stay in homestays of residents’ houses with a rural atmosphere which is still very thick with traditional heritage.4 The Ministry of Tourism and Creative Economy (Kemenparekraf) noted that the number of tourist villages has now reached 1,352 locations. This number continues to grow over time. This tourist village is here to open up business opportunities, economic opportunities and create job opportunities in the midst of people who have been affected by the pandemic. Kemenparekraf relies on the development of tourist villages as a mainstay program in boosting tourism during the Covid-19 pandemic, which is adapted to current conditions to touch people who really need it. The resilience of Indonesian tourism is in the tourist village which is a reflection of the grassroots local wisdom of the Indonesian people. Tourism village is a leading sector tourism that is a priority.5
One of the provinces in Indonesia whose geographical location is very strategic is Central Java, because it is right in the middle of the island of Java which is synonymous with natural beauty and the friendliness of its people as well as rich in traditions and culture. It is not surprising that the number of domestic and foreign tourists who come to Central Java every year is increasing. The number of tourist visits in Central Java Province in 2019 increased by 18.08%.6
The increase in tourist arrivals in Central Java Province cannot be separated from the variety of natural and human resources owned and utilized properly by each region to realize tourism development.7 One of them is Pekalongan Regency. Pekalongan has independent authority to manage tourism resources in its territory. Pekalongan is rich in various kinds of tourist attractions, such as religious tourism, cultural tourism, nature tourism, and artificial tourism. Rogoselo Village is one of the religious tourism villages in Pekalongan Regency which has a trademark of uniqueness and natural beauty, religious cultural treasures, 1 Rostom Beridze and Others, ‘Sustainable Rural Tourism Development Recovery From Covid-19 (In Adjara Region)’, Globalization And Business, 2020 <Https://Doi.Org/10.35945/Gb.2020.10.039>.
2 Siti Ngaisah and Nur Flora Nita T.B.S, ‘Developing Seketi Village during COVID-19 Pandemic as Tourism Village in Sidoarjo’, Abdi Dosen : Jurnal Pengabdian Pada Masyarakat, 5.2 (2021)
<https://doi.org/10.32832/abdidos.v5i2.845>.
3 Dian Yulie Reindrawati, Upik Dyah Eka Noviyanti, and Wildan Taufik Raharja, ‘Library As A Survival Effort for A Tourism Village in the Pandemic Era: A Case Study in Kampung Lawas Maspati Surabaya’, Library Philosophy and Practice, 2021 (2021).
4 Hendri Hermawan Adinugraha, Mila Sartika, and Ana Kadarningsih, ‘Desa Wisata Halal: Konsep Dan Implementasinya Di Indonesia’, Jurnal Human Falah, 5.1 (2018), 28–48.
5 Moch Imron Rosyidi and others, ‘Communication Participation in Community Empowerment for Energy Independent Tourism Villages in the Pandemic Era’, in E3S Web of Conferences, 2021, CCXXXII
<https://doi.org/10.1051/e3sconf/202123201036>.
6 I Putu Artaya and others, ‘Analysis of Tourist Satisfaction Levels in Malang Regency, East Java in the New Normal Era Using Categorical Test’, THE SPIRIT OF SOCIETY JOURNAL, 4.1 (2020)
<https://doi.org/10.29138/scj.v4i1.1141>.
7 Selviana, ‘Analisis Pengaruh Keterlekatan Budaya Terhadap Peluang Investasi Masyarakat Desa Onje’
(IAIN Purwokerto, 2018).
culinary, and art. Rogoselo has been named a religious tourism village by the Pekalongan Regency Government because it has a good history in the symbols of Islam. The remains of Rogoselo religious tourism that can be found are the Tomb of Syekh Wali Agung Rogoselo who is a figure who spread Islam in Pekalongan Regency and the remains of the Baron Sekeber Arca nature reserve. Not a few pilgrims both from Pekalongan and from outside Pekalongan visit Rogoselo for religious tours as well as pilgrimages (TNI Manunggal Building Villages, 2017).
The Rogoselo Village Government hopes for a positive impact from the existence of this religious tourism destination, where the people of Rogoselo Village can feel the benefits directly. Therefore, the development of Rogoselo as one of the halal tourism destinations in the countryside that can be sold to attract tourists and the development of halal tourism based on the millennial generation as the implementation of Islamic lifestyle humanism is a challenge for each region. Rogoselo, which is part of Pekalongan Regency, is used as a halal tourist destination. Because in general Pekalongan is famous for its religious Muslim community and is well known as a santri area.8 Rogoselo Village is one of the tourist villages in Pekalongan which has uniqueness and natural beauty, because it is also the oldest village in Pekalongan Regency.9 Rogoselo has been named a religious tourism village by the Pekaongan Regency Government because it has a good history in the symbols of Islam.
The innovation model of halal tourism destinations in rural areas and the need for support and active participation from local communities (especially the millennial generation) are very important and urgent in welcoming the development of halal tourism in rural areas. Optimizing the utilization of the social, economic, and cultural potential of the local community and the millennial generation in Rogoselo as a rationale for developing rural tourism.10
The millennial generation in Indonesia is now starting to be literate towards the development of halal tourism. Both have potential opportunities for the growth of halal tourism activities in rural areas.
The millennial generation is more responsive to changing times and technology,11 so they are faster to innovate and be creative to capture potential opportunities for halal tourism in rural areas, because this can also have a positive impact on state income and village income.12
The role of the millennial generation in the development of halal tourism in Rogoselo Village is very important in this digitalization era. They can give a “touch” of innovation and creativity to every halal tourism product in the countryside. For example, the fact that they are very good at using the
8 Kuat Ismanto and Diah Madusari, ‘Pekalongan Sebagai Kota Wisata Halal : Pandangan Para Akademisi’, Indonesian Journal of Halal, 2.2 (2020), 34–39 <https://ejournal2.undip.ac.id/index.php/ijh/article/view/6679>.
9 Mila Sartika, ‘Kajian Praktik Budaya Religi Di Desa Nyatnyono’, International Journal Ihya’ ‘Ulum Al- Din, 20.1 (2018), 109–28.
10 T P Rajagukguk and K Sofianto, ‘Peran Generasi Milenial Dalam Pengembangan Desa Wisata Serta Implikasinya Terhadap Pelestarian Identitas Kultural, Journal Pendidikan Seni, 2.4 (2019).
11 Małgorzata Zachara-Szymańska, ‘Erratum: A Postcapitalistic People? Examining the Millennial Generation’s Economic Philosophies and Practices (Sustainability, (2021) 13, 3784, 10.3390/Su13073784)’, Sustainability (Switzerland), 2021 <https://doi.org/10.3390/su13126741>.
12 S Shofi’unnafi, ‘Muslim Milenial Sebagai Katalisator Industri Pariwisata Halal Indonesia: Mencari Titik Temu Potensi Dan Atensi’, Jurnal Ilmiah Syi’ar, 20.1 (2020) <https://doi.org/10.29300/syr.v20i1.3096>.
internet and social media is undeniable,13 Halal tourism in rural areas really needs this in its development and operations so that it can be accessed by all circles of urban society.14
The first President of the Republic of Indonesia, Ir. Soekarno once said “Give me ten youths, then I will shake the world” and Hasan Al Banna, a movement figure in Egypt once said, “In every youth awakening is the pillar, in every youth’s thought the banner raiser.”15 Youth who incidentally as the millennial generation is a potential identity as the successor to the ideals of the nation’s struggle and a human resource for nation building, which means that whoever controls youth will control the future.16 This proves that the millennial generation has a very big role in continuing the current struggle of the nation from various aspects, including the tourism sector in Rogoselo Village. In fact, it is youth who are the most enthusiastic and ambitious in fighting for change in every sector of people’s lives, including the tourism sector, because that sector has a multiplier effect and is the most important part in the prosperity of people’s lives.
However, the current phenomenon, the lack of interest of the millennial generation in the tourism sector is something that needs to be considered. This becomes very important, considering the number of villages left by the youth.17 They prefer other professions in big cities that are more promising than advancing their village through tourism development in Rogoselo Village. Currently, the youth in Rogoselo Village generally think that work in tourism is a job that is less promising for their future. This has an impact on other sectors, for example a decrease in the resilience and sovereignty of Indonesia’s creative economy. The cause of all this is none other than the entrenched view that the tourism sector is a side job, because there is still a lack of awareness and understanding of the tourism potential in Rogoselo Village.
Even though now with the emergence of the issue of the demographic bonus in Indonesia, it is hoped that the millennial generation will play a role in the rural economy.18 In order to build better and stronger rural tourism, in order to achieve the resilience and sovereignty of the creative economy in the future.19 Their role in the tourism sector is expected to be able to create new systems or concepts in the
13 Fransisco Situmorang and Saptono Nugroho, ‘Peran Kaum Milenial Sebagai Cross-Cutting Interpreters Dalam Pengembangan Desa Wisata Pelaga Kabupaten Badung Bali’, JURNAL DESTINASI PARIWISATA, 8.1 (2020) <https://doi.org/10.24843/jdepar.2020.v08.i01.p01>. hlm. 5.
14 Hendri Hermawan Adinugraha and others, ‘Halal Tourism in Indonesia: An Indonesian Council of Ulama National Sharia Board Fatwa Perspective’, Journal of Asian Finance, Economics and Business, 8.3 (2021)
<https://doi.org/10.13106/jafeb.2021.vol8.no3.0665>.
15 Heru Gunawan, ‘Pemuda Dan Pertanian’, Article, 2021 <https://news.detik.com/opini/d- 3728233/pemuda-dan-pertanian>.
16 R. Bunga Febriani, Andi Rustandi, and Bambang Ruby Sugiarto, ‘Meningkatkan Kemampuan Bahasa Inggris Anak Dan Remaja Pra-Sejahtera Untuk Mendukung Kegiatan Pariwisata Situ Lengkong Panjalu’, Abdimas Galuh, 1.1 (2019) <https://doi.org/10.25157/ag.v1i1.2919>.
17 Ning Purnama Sariati, ‘Lifestyle Generasi Millenial Dalam Kerangka Pasar Ekonomi Halal’, ISTITHMAR: Jurnal Pengembangan Ekonomi Islam, 3.2 (2020), 193–210 <https://doi.org/10.30762/itr.v3i2.2051>.
18 Teguh Warsito, ‘Attaining the Demographic Bonus in Indonesia’, Jurnal Pajak Dan Keuangan Negara, 1.1 (2019).
19 Ima Rahmawati Sushanti, Mustamin H. Idris, and Baiq Harly Widayanti, ‘Kajian Pemberdayaan Ekonomi Lokal Berdasarkan Pariwisata Halal Studi Kasus : Kabupaten Sembalun Lombok Timur, Indonesia’, Ekuilibrium : Jurnal Ilmiah Bidang Ilmu Ekonomi, 14.2 (2019).
world of tourism, or new models and innovations so that they are able to maximize and also take advantage of the potential of rural tourism that already exists today.20
The Covid-19 pandemic has changed the way of life and also people’s preferences in traveling.
Including the younger generation in Rogoselo village who are increasingly concerned with environmental and community issues. Millennial and Generation Z travelers in the future will choose destinations that are environmentally friendly, safe, healthy, away from crowds and more authentic.21 That is, the development of tourism in the village of Rogoselo in the future should no longer be oriented to the economic value generated, but from the welfare that is obtained and can be inherited from the development of rural tourism. The young generation in Rogoselo village can play their role in supporting sustainable tourism by utilizing technology. Among them by promoting rural tourism and also in improving the travel experience in the village of Rogoselo. For example, starting from booking tourist villages, making cashless payments to sharing moments on social media.
Based on the description of the background above, the study intends to describe or explain the role of millennial youth in developing the Rogoselo religious tourism village as a halal tourism village.
This research is very important to do and has strategic value for the millennial generation in developing a halal tourism village in Rogoselo Village which is currently developing in Pekalongan Regency.
B. RESEARCH METHODS
This research is a field research with a phenomenological approach.22 The phenomenological approach in this study is related to the interpretation of the reality of the Rogoselo religious tourism village. Phenomenology seeks answers about the meaning of the phenomenon of the role of millennial youth in developing the Rogoselo religious tourism village as a halal tourism village. This research was conducted in the religious tourism village of Rogoselo, Doro, Kab. Pekalongan. Because Rogoselo Village is a famous religious tourism village in Kab. Pekalongan. Rogoselo is famous for the local wisdom of its people and is rich in traditions, culture, and history of the spread of Islam.
The data collection technique used in this research is the triangulation method, namely participant observation, in-depth interviews, and documentation. Then analyzed using interactive analysis techniques. The selection of this participant observation technique is because researchers can be directly involved in the millennial life activities of Rogoselo Village to observe the overall situation, condition, phenomenon and social reality of the Rogoselo halal tourism village, and to facilitate researchers in elaborating theories and phenomena that occur at the research location. The researcher used the in-depth interview technique, the reason being that the data in this study was more descriptive in nature, so this in-
20 Anak Agung Gede Oka Wisnumurti, I Ketut Darma, and Ni Nyoman Reni Suasih, ‘Government Policy of Indonesia to Managing Demographic Bonus and Creating Indonesia Gold in 2045’, IOSR Journal Of Humanities And Social Science (IOSR-JHSS, 23.1 (2018).
21 Angela Tanoesoedibjo, ‘Co-Creation Dalam Program Sustainable Tourism Development Di Era Generasi Millenial Dan Generasi Z’, Webinar (Indonesia, 25 February 2021)
<https://kemenparekraf.go.id/berita/Siaran-Pers-%3A-Wamenparekraf-Ajak-Milenial-Ambil-Peran-dalam- Pengembangan-Pariwisata-Berkelanjutan>.
22 Mildred L. Patten and Mildred L. Patten, ‘Qualitative Research Design’, in Understanding Research Methods, 2018 <https://doi.org/10.4324/9781315213033-51>.
depth interview became a relevant technique. Interviews in this study were conducted by means of question and answer, either directly (face to face) or indirectly (telephone/WA). The parties interviewed were the government apparatus of Rogoselo village, residents of Rogoselo village, Pokdarwis of Rogoselo village, tourist visitors to Rogoselo Village, and business actors around the tourist sites of Rogoselo village. Documentation is carried out by researchers looking for and collecting documentary data in the form of notes, report files, books, transcripts, archives, news, photos, and other written objects that are related to the role of millennial youth in developing Rogoselo religious tourism village as a halal tourism village.
Testing the validity of this research data using triangulation and member check. Triangulation is done in three ways, namely triangulation of sources, techniques, and time. Then the researcher checked the data from the information provider as the implementation of the member check. The goal is to find out the suitability of the data and information found in the field, then agreed upon by the informants. If the suitability and agreement are met, it means that the data obtained in the field is valid. Researchers always discuss any data obtained in the field with informants in Rogoselo village before describing it in research findings. Researchers also use interactive analysis techniques, which consist of the stages of data reduction and presentation, drawing conclusions, and verification.23
C. RESULTS AND DISCUSSION
1. The History and Legend of Rogoselo Village
Visitors to Rogoselo Village, Doro District, Pekalongan Regency, Central Java Province, can find historical tourist destinations in the form of “stone statues” which are the origin of the naming of Rogoselo Village. The statue is located in the middle of a rubber plantation area, in Rogoselo Village, there is a site (archaeological finds area), which is known by the public as the “Baron Sekeber” statue.
The name Rogoselo is taken from the shape of a stone statue that resembles a human. “Rogo” means body, while “selo” means stone. So, a statue made of stone. This stone statue in the form of a human statue is believed to be the incarnation of “Baron Sekeber”. The existence of the statue of “Baron Sekeber”, has given birth to folklore that is thick with irrational things. For example, the story about the battle between “Baron Sekeber” and “Ki Gede Atas Angin” or “Ki Ageng Penatas Angin”, also known as
“Ki Penatas Angin”.
“Baron Van Sceber”, as his full name was, was a soldier from Spain. He was envious of his older brother who became king, while from year to year he was just an ordinary soldier. Because of his ambition to become a king, he decided to wander in search of a new area, conquer the king, than become the ruler of the new area. In his odyssey, to fulfill his ambition, Baron Van Sceber served the Netherlands which had a very large colony in the archipelago. His dedication to the Netherlands brought him to the land of Java. His ambition to become an explosive king brought him to the front of the Mataram
23 Jeremy Jolley and Jeremy Jolley, ‘Qualitative Research in Practice’, in Introducing Research and Evidence-Based Practice for Nursing and Healthcare Professionals, 2020 <https://doi.org/10.4324/9780429329456- 10>.
Kingdom’s Grand Pendopo. In front of the Pendopo Agung, he challenged Panembahan Senopati with a bet that the winner would become the ruler of Java. In a fierce battle, Baron Van Sceber lost and fled to Pati.
In Pati, the Baron returned and challenged Adipati Jaya Kusuma. The fight is inevitable. Again the Baron lost, then fled to Pekalongan followed by his wife who came carrying a baby. Arriving at river of Nggoromanik in Pekalongan, the Baron met Ki Ageng Atas Angin. The Baron’s ambition to become a ruler was never extinguished, because of that he even challenged Ki Ageng Atas Angin. The first challenge is aerial combat. In this aerial battle the Baron uses his magic. The Baron felt superior to being in the air, because he thought that Ki Ageng Atas Angin might not be able to keep up with him. But what happened was really unexpected, because suddenly Ki Ageng Atas Angin’s body shot into the air, and a fight in the air was inevitable. In an exciting aerial battle, Ki Penatas Angin managed to force Baron Sceber down to the ground. Not satisfied with his defeat in aerial combat, the Baron continued with a ground fight. Even in the land battle the Baron lost. Finally, as the final or final battle, it was decided to hold a magic contest by diving at the bottom of the river. This type of battle was won by Ki Ageng Penatas Angin.
The Baron was really a stubborn person, he still wouldn’t give up and planned a new kind of fight.
But before he could carry out his intention, Ki Ageng Penatas Angin had lost his temper and cursed him to stone. His wife was shocked to see her husband’s body change to stone, she screamed hysterically as she ran to hug her husband’s body. Because of his actions, in the end he also became a stone. Until now there are two stone statues there. One statue is believed to be a statue of Baron Van Sceber (the Javanese call it the statue of “Baron Sekeber”), and the other statue is believed to be a statue of Nyi Baron Sekeber.
Based on the legend, the name of this village was named “Rogoselo. The existence of a statue in the form of a body (Javanese: raga/rogo) made of stone (Javanese: selo), has given birth to the name of the place to be Rogoselo, which means body of stone. Physically, the statue of Baron Sekeber is only a half-body statue, roughly made with a large head and a pair of wide chiseled eyes (similar to a giant in fairy tales). The image of the statue is also similar to the description of the face of the Buto character in the wayang world. That’s why people also mention the name of the site by the name of the Watu Buto site.24
The vision of Rogoselo village is “towards a Rogoselo village that is dignified, prosperous, religious and sustainable”. Its missions are 1) Improving excellent service; 2) Creating a Village Government that is responsive to the conditions and aspirations of the community by going directly to see the condition of the community throughout the Village area; 3) Increasing the empowerment of the Village community to be effective in supporting the welfare of the community; 4) Improving public facilities and infrastructure to support the smooth running of the community’s economy; 5) Even distribution of physical and non-physical development, so that social inequality does not occur; 6) Improving facilities and infrastructure for places of worship and increasing religious activities in order to increase faith, piety and in the context of forming moral character; 7) Increase knowledge capacity,
24 Pemerintah Desa Rogoselo, ‘Legenda Desa Rogoselo’, Monografi, 2021 <https://rogoselo.id/sejarah>.
experience for (village officials through education and training); 8) Coordinate and cooperate with all elements of village institutions, religious institutions, and socio-political institutions in order to provide good services to the community covering the economic, social, political, cultural, sports, public order and security fields.25
Geographically, Pekalongan Regency is directly adjacent to 4 regencies/cities, namely Pekalongan City, Pemalang Regency, Batang Regency and Banjarnegara Regency. The interaction is quite strong, especially with the City of Pekalongan which is connected to the Pantura road and the Kedungwuni- Buaran-Pekalongan road. Rogoselo village is one in Doro District which is located on the border of Karanganyar District, Pekalongan Regency. With an area of 109 m2 and a population of 4149 people, consisting of 1224 families, Rogoselo village consists of 13 hamlets namely Jati, Sandong, Tembelang Kulon, Tembelang Wetan, Plumutan, Bangunrejo/Tangsi, Rogoselo Kaum, Sari, Sawahan, Sibatuk, Bonanom, Surangan, and Sorosido. Most of the people in Rogoselo Village work in the fields or in the garden, they work as farmers, with the condition of the soil being very fertile, many people use their land to plant various crops and local fruits typical of Pekalongan.26 With the location of Rogoselo village in the highlands of Pekalongan Regency, the superior products of this village are durian and sengon tree. Durian from Rogoselo village is one of the best durians in Pekalongan Regency and even in Central Java.27 In addition to local products, Rogoselo village is also rich in tourist attractions from natural tourism to religious tourism. Every month of Muharram, the graves of “Ki Gede Penatas Angin” and “Mbah Waliagung” become a destination for congregations and visitors from various regions to carry out religious tourism.28 “Ki Ageng Rogoselo”’s tomb is located in Rogoselo Village, Doro District. The Atas Angin tomb is located in Rogoselo Village, Doro District.29 In addition to religious tourism, Rogoselo also has a tea garden tourist attraction which is one of the geotourism potentials in Doro District.30
2. The Role of Millennial Youth in Transforming Religious Tourism Villages to Halal Tourism Villages in Rogoselo Village
Potential demographic bonus in Indonesia in 2030 to 2040, where the majority of the population is in the productive age, which is aged between 15 - 64 years. In that period, they are predicted to reach 64% of the total population of Indonesia. The role of the millennial generation in the productive age in Indonesia is very high based on the results of the 2020 Population Census by the Central Statistics Agency, which is 44.61% (Source from Saribua Siahaan as Director of Regional Promotion Facilitation
25 Pemerintah Desa Rogoselo, ‘Visi Dan Misi Desa Rogoselo’, Monografi, 2021 <https://rogoselo.id/visi- misi>.
26 Ulfi Andriani and others, ‘Tinjauan Fiqh Muamalah Terhadap Sewa Menyewa Pohon Durian Di Desa Rogoselo Kecamatan Doro Kabupaten Pekalongan’, El Hisbah, 1.1 (2021).
27 Abdul Munif and others, ‘Kampanye Pengembalian Bahan Organik Tanah Untuk Mengatasi Permasalahan Hama Penyakit Tanaman Durian Di Kecamatan Doro Kabupaten Pekalongan’, Jurnal Pusat Inovasi Masyarakat, 1.1 (2019).
28 Imas Sunaria, Imam Rosyadi, and Hadwitya Handayani, ‘Sistem Informasi Wisata Religi Islam Kabupatenpekalongan Berbasis Android’, Surya Informatika, 9.1 (2020).
29 Westri Kekalih Susilowati, Retno Yustini Wahyuningdyah, and Widuri Kurniasari, ‘Kajian Penyusunan Strategi Pengembangan Kawasan Dan UMKM Pendukung Pariwisata Kabalong Kabupaten Pekalongan’, 2019.
30 Restu Dwi Cahyo Adi, Presidita Putri Milenia, and Thema Arrisaldi, ‘Pemetaan Geowisata Di Kecamatan Doro Kabupaten Pekalongan’, Kajen, 03.01 (2019).
of BKPM at the 3rd BKPM Webinar Series event in collaboration with the Kitong Bisa Foundation, 2021). This figure is a valuable human resource asset for Indonesia to be more developed and advanced with the role of the millennial young generation who are the successors of the nation’s progress, one of which is in village development through the tourism village sector.
Therefore, community organizations are needed that are able to become a forum for fostering the millennial young generation so that they are able to contribute to solving the nation’s problems. One of the community organizations is the Tourism Awareness Group (Pokdarwis).31 Pokdarwis in the village area of Rogoselo, became a medium for the younger generation to play a role in village development, especially in the field of religious tourism villages towards halal tourism villages. The Pokdarwis Rogoselo, which is led by the millennial generation and consists of young people, has provided many innovations so that the Rogoselo village is actively engaged in implementing programs in an effort to overcome the problems of tourism development in its environment.
Pokdarwis Rogoselo seeks to activate the active role of youth in village development through various tourism activities and community empowerment. The breakthrough made by Pokdarwis Rogoselo is a productive business by managing river (river) tourism, religious tourism, and nature tourism. They also play a role in socializing to the community to always jointly advance the tourism sector in the village. In addition, Pokdarwis Rogoselo also utilizes the local potential that exists there for social prosperity. Such as utilizing the harvest to be used as souvenirs for visitors to the Rogoselo tourist village.
Pokdarwis Rogoselo also takes advantage of technological advances and digitalization on every line to advance the tourism sector in the village. Pokdarwis Rogoselo as a place for youth gathering is also a means to build rural communities to be more advanced through innovations and breakthroughs of their youth.32 The role of the millennial young generation in the development of the Rogoselo village can be done through the Pokdarwis organization, the Village Owned Enterprise (BUMDes).
The role of millennial youth in the development of halal tourism in Rogoselo Village is to participate in taking a big role in the tourism sector policy-making process. The tourism policies produced by the village government always receive critical and constructive input and escort from the reformist youth of Rogoselo Village. In this phase, the youth of Rogoselo Village can issue their bright ideas for the advancement of Rogoselo tourism which is developing. The millennial generation of Rogoselo supervises the development programs for the transformation of religious tourism to halal tourism, so that the programs that have been prepared can be realized in accordance with the goals and targets that have been set. They also participate in conducting intelligence, mentoring, and efforts to empower the community’s economy through the tourism village sector. In addition, they also provide assistance, education, and socialization about halal tourism in rural areas to welcome tourism innovations in Rogoselo village to be better and more blessed.
31 khairul Amri Assidiq, Hermanto Hermanto, And Baiq Handayani Rinuastuti, ‘Peran Pokdarwis Dalam Upaya Mengembangkan Pariwisata Halal Di Desa Setanggor’, JMM UNRAM - Master Of Management Journal, 10.1A (2021) <https://doi.org/10.29303/jmm.v10i1a.630>.
32 Busaini Busaini and others, ‘Peran Pemuda Dalam Membangun Citra Pariwisata Halal Di Desa Setanggor’, JMM UNRAM - Master Of Management Journal, 9.3 (2020) <https://doi.org/10.29303/jmm.v9i3.574>.
Millennial generation youth in Rogoselo Village have strong energy, think critically, creatively, and innovatively to take part in advancing the village through the tourism village sector. They have concern and awareness of sustainable village development to improve the socio-economic welfare of the community. Because they will also lead the village development in Rogoselo Village. Thanks to the active participation of the millennial generation in Rogoselo Village who have more advanced thinking, the Rogoselo village community can accept suggestions and can provide direction if there are or are found to be things that are contrary to the culture, customs, and habits of the village community. As stated in Law no. 6 of 2014 concerning Villages, article 68 which explains that rural communities have obligations such as building and maintaining the village environment, encouraging the creation of village government administration activities, implementing development, community development, and empowering good village communities, encouraging the creation of safe, comfortable, and safe peace conditions in the village, maintain and develop the values of deliberation, consensus, kinship, and mutual cooperation and the village community is obliged to participate in village activities.33 Therefore, the importance of cooperation and collaboration between residents, millennial generation youth, and Rogoselo village officials is very much needed to advance the tourism sector in rural areas.
For example, in the management of tourist villages, they collaborate and collaborate with all elements of society in Rogoselo village to utilize the Tomb of “Ki Ageng Rogoselo”, “Ki Gede Penatas Angin”, and “Mbah Waliagung” as religious tourism destinations, they optimize the beauty of the natural panorama of Rogoselo village as a natural tourist attraction, they taking advantage of the potential of the village river as a cool family tourist attraction, they managed to package the potential of plantations (especially durian) into added value to the tourist attraction. Their collaboration and cooperation has succeeded in creating or presenting tourist destinations in their villages. Visitors to the tourist village of Rogoselo are increasing day by day. This can also be seen from the adequacy of the facilities and infrastructure available in Rogoselo. The active participation of the millennial generation in Rogoselo village, and their good collaboration with the community and village officials have made Rogoselo village the best tourist village through the TNI Manunggal Village Development (TMMD) program to become a Red and White Village.
Rogoselo religious tourism and nature tourism with community friendliness and natural beauty, have the potential to be packaged and developed into a “Halal Tourism Village”. The tomb of “Ki Ageng Rogoselo”, “Ki Gede Penatas Angin”, and “Mbah Waliagung” is not only a place of pilgrimage, but also a place for religious tourism. The river or river is not only a place for bathing and irrigation, but also a place for water tourism. Plantation crops such as durian are not only sold at market middlemen, but also become typical culinary dishes in Rogoselo, and there are many other potentials. Thus providing added value for the village of Rogoselo and its citizens. This is in line with the efforts of the Ministry of Villages, Development of Disadvantaged Regions and Transmigration (Kemendes PDTT) to increase the income of residents in villages through village tourism programs and superior products in rural areas. In 33 Faur Rasid, ‘Apa Peranan Pemuda Untuk Desa’, Article, 2020
<https://puspindes.pemalangkab.go.id/apa-peranan-pemuda-untuk-desa/>.
order to spread the spirit of building villages, the Kemendes PDTT RI invites the millennial generation to participate in building and promoting superior village products and tourist villages managed by BUMDes.
The creative ideas of the millennial generation and their existence on social media can be a big energy in village development in the millennial era.34
Support from the Indonesian government, in addition to the Kemendes PDTT RI, comes from the Kemenparekraf RI which supports the development of village potential can be accelerated through collaboration, the Kemenparekraf with Kemendesa PDTT, and other ministries or institutions.
Collaboration for village progress towards independence. A prosperous, just and prosperous Indonesia can be realized. It is not Indonesia that builds villages, but villages that build Indonesia. Building a village is one of the joint efforts to preserve the cultural potential and values of local wisdom.35 The tourist village is a means or tool for a just policy, because there are so many people involved in tourism village activities and its programs really touch the community at the lowest level, namely the Rogoselo village community.
Based on the description above, there are at least two important roles for the millennial generation in developing a religious tourism village towards a halal tourism village. First, the role in initiating, exploring, and developing village potential through Tourism Awareness Groups (Pokdarwis) and Village Owned Enterprises (BUMDes). Second, the role of millennials in the communication system and network of youth groups.
The use of digital technology is one of the characteristics of the current millennial generation.36 They realize the development of Pokdarwis and BUMDes for village progress which can have an impact on the progress of Rogoselo village by helping promote village superior products and village tourism as well as a number of other potentials in Rogoselo village. They are very creative and have a number of ideas in developing all the potential that exists in the village for the progress of Rogoselo village. Such as their active involvement and participation in developing the tourism sector in the village, processing e- commerce by helping to spread and market a number of Rogoselo village’s superior products through electronic systems and various other opportunities whose results can also contribute to the welfare of the Rogoselo village community.
In the digital era now,37 millennial generation youth in Rogoselo village introduce tourist village destinations through social media to attract visitors from outside the village, they also provide a friendly touch with a unique, beautiful, different impression and always explore tourism potential, so that people who have visited will come back to enjoy the new Islamic atmosphere, beautiful, cool, and peaceful. The 34 Wendy P. Tarigan, ‘Generasi Milenial Dukung Inovasi Pembangunan Desa’, Seminar Millennials Bicara Desa Di Kampus Binus, 2018 <https://www.jawapos.com/jpg-today/04/10/2018/generasi-milenial-dukung- inovasi-pembangunan-desa/>.
35 M. Sugeng Sholehuddin, Munjin Munjin, and Hendri Hermawan Adinugraha, ‘Islamic Tradition and Religious Culture in Halal Tourism: Empirical Evidence from Indonesia’, IBDA` : Jurnal Kajian Islam Dan Budaya, 19.1 (2021) <https://doi.org/10.24090/ibda.v19i1.4470>.
36 Cristina Calvo-Porral, Rogelio Pesqueira-Sanchez, and Andrés Faiña Medín, ‘A Clustered-Based Categorization of Millennials in Their Technology Behavior’, International Journal of Human-Computer Interaction, 35.3 (2019) <https://doi.org/10.1080/10447318.2018.1451429>.
37 Ina Heliany, ‘Wonderful Digital Tourism Indonesia Dan Peran Revolusi Industri Dalam Menghadapi Era Ekonomi Digital 5.0’, Destinesia : Jurnal Hospitaliti Dan Pariwisata, 1.1 (2019)
<https://doi.org/10.31334/jd.v1i1.551>.
positive effect of the existence of a religious tourism village towards the halal tourism village of Rogoselo is that the community begins to introduce village specialties which are processed from their plantation crops. They compete to be creative and innovate to modify the appearance of their products to make them more attractive while maintaining the taste, so that the impact of tourist villages can also provide jobs for villagers, even the village government also gets additional income from tourism activities and village culinary for more developing independent village.
The creative ideas of the millennial generation in Rogoselo and their existence on social media can be a big energy in village development through the development of Pokdarwis and BUMDes in the millennial era.38 The millennial generation youth in Rogoselo village explored the values of local wisdom and also about the potential for development as a tourist village by relying on the historical value of Islamic culture and the results of its natural beauty, in this case Rogoselo religious tourism and nature tourism.39
Youth in the Rogoselo tourist village have become the key to sustainable village development through their real contribution, this is a big capital for the progress of Rogoselo village now and in the future. They always take part and are able to build synergies and work together to advance the village through the development of the religious tourism sector towards a halal tourism village.
3. The Significance of Halal Tourism in Rogoselo Village Based on Millennial Generation
The biggest challenge faced by millennial youth-based halal tourism in rural areas is sustainability. Sustainable halal tourism in the future must be formulated in the form of special products such as ecotourism, agriculture-based tourism, adventure tourism and other forms of tourism that can open alternative livelihoods for rural communities and can create jobs other than agriculture and can provide added value economically without losing its agricultural function.40 The current emphasis of tourism is on the implementation of the three pillars of its formation, namely economic, social, and environmental issues in sustainable development. Tourism must fulfill a variety of conservation and community development objectives, with the aim of providing financial support to protect and manage natural areas, economic benefits to people living near the area, and support of conservation within populations through economic benefits.41
The tourist village of Rogoselo has been able to realize these three goals. Some examples of achievements related to these goals are that the villagers of Rogoselo understand more about nature conservation, environmental awareness grows well together thanks to the visits of tourists or visitors as support for the protection of natural areas through conservation; The economic benefits for local
38 Ahmad, ‘Peran Penting Generasi Muda Dalam Mengembangkan BUMDes Di Era Pandemi’, Article, 2020 <https://blog.bumdes.id/2020/08/peran-penting-generasi-muda-dalam-mengembangkan-bumdes-di-era- pandemi/>.
39 Hendri Hermawan Adinugraha, Ahmad Rofiq, and Ahmad Hasan Asy’ari Ulama’i, ‘Community-Based Halal Tourism Village: Insight from Setanggor Village’, Economica: Jurnal Ekonomi Islam, 11 (2020), 129–54.
40 Ministry of Tourism and Creative Economy of the Republic of Indonesia and International Labour Organization, Strategic Plan Sustainable Tourism and Green Jobs for Indonesia (Jakarta: ILO, 2012).
41 Asnawi Manaf and others, ‘Community-Based Rural Tourism in Inter-Organizational Collaboration:
How Does It Work Sustainably? Lessons Learned from Nglanggeran Tourism Village, Gunungkidul Regency, Yogyakarta, Indonesia’, Sustainability (Switzerland), 10.7 (2018) <https://doi.org/10.3390/su10072142>.
communities thanks to the emergence of community-based halal tourism in Rogoselo village have a positive impact on the welfare of the people of Rogoselo village, improve their lives and reduce unemployment, and have an impact that reduces urbanization (migration from rural areas to urban areas);
Social support from millennial youth-based halal tourism actors in rural areas for community members who are not involved is a real result of the millennial youth-based halal tourism business in Rogoselo village.
For example, people who live near the tourist village of Rogoselo are responsible for providing tourist attractions and accommodation, while residents who are more geographically distant can participate by providing souvenirs for tourists or visitors. Of course, this is an arrangement that allows the even distribution of the benefits of millennial youth-based halal tourism in Rogoselo village, according to the involvement of each group, to minimize social jealousy.
In order to increase tourism outcomes through the growth of religious tourism villages towards halal tourism villages that are profitable and contribute to the welfare of the population (village communities) while preserving halal values and maintaining natural and cultural assets in Rogoselo village, collaboration from various stakeholders is needed interests involved.42 The importance of increasing the collaboration of stakeholders in the halal tourism village of Rogoselo has contributed to the competitiveness of halal tourism destinations in rural areas that have not received much attention in the existing literature.43 Theoretically, Freeman said that stakeholders are any group or individual who can influence or be influenced by the achievement of organizational goals.44
This study contributes to describing the analysis of findings in the field by focusing on the significance of the role of millennial youth in the transformation of religious tourism to halal tourism in Rogoselo village. Semi-structured observations and interviews have been carried out with stakeholders from the community, government, and non-government private sector to gain an understanding of the practice when working together (playing an active role), the obstacles that halal tourism stakeholders in Rogoselo village face when engaging in collaborative participatory activities, and possible ways to address challenges that hinder the active participation of each stakeholder.45 The concept of active participation and involvement of millennial youth in the transformation of religious tourism to halal tourism in Rogoselo village has provided insight into how an organization in Rogoselo village (BUMDes, Pokdarwis, and Karang Taruna) can and should establish and implement policies. According to Grönroos, the latest developments in marketing theory today cannot be separated from the elements of the organization and stakeholders.46
42 Elise Truly Sautter and Birgit Leisen, ‘Managing Stakeholders: A Tourism Planning Model’, Annals of Tourism Research, 26.2 (1999) <https://doi.org/10.1016/S0160-7383(98)00097-8>.
43 Lorn R. Sheehan and J. R.Brent Ritchie, ‘Destination Stakeholders: Exploring Identity and Salience’, Annals of Tourism Research, 32.3 (2005) <https://doi.org/10.1016/j.annals.2004.10.013>.
44 R. Edward Freeman and others, Stakeholder Theory: The State of the Art, Stakeholder Theory: The State of the Art, 2010 <https://doi.org/10.1017/CBO9780511815768>.
45 R. Edward Freeman, Robert Phillips, and Rajendra Sisodia, ‘Tensions in Stakeholder Theory’, Business and Society, 59.2 (2020) <https://doi.org/10.1177/0007650318773750>.
46 Christian Grönroos, ‘On Defining Marketing: Finding a New Roadmap for Marketing’, Marketing Theory, 6.4 (2006) <https://doi.org/10.1177/1470593106069930>.
These findings reveal a number of challenges for the village of transforming religious tourism into halal tourism in Rogoselo village in achieving the competitiveness of halal tourism in rural areas in the future. Many competitiveness challenges arise from barriers to collaborative engagement, lack of clear communication and aversion to collaboration. At the same time, the recommendations provided by stakeholders to facilitate collaboration show that many actions that assist and facilitate collaboration have the potential to increase the competitiveness of halal tourism in rural areas.47 These findings are brought into perspective in a collaborative participatory model of millennial generation youth and rural communities transforming religious tourism into halal tourism in Rogoselo village which is called by millennial based halal tourism village.
Based on various interviews with youth, local communities and stakeholders in Rogoselo village, this research adds to the literature on the collaboration of millennial generation youth and rural communities in the transformation of religious tourism to halal tourism in Rogoselo village, by exploring how collaboration is related to the competitiveness of halal tourism in rural areas and provide evidence and examples of how the collaboration of millennial youth and the community improves and contributes to the management of halal tourism competitiveness in Rogoselo village.
Collaboration is essential in achieving mutual understanding in the best interests of all stakeholders involved, including millennial youth, village governments, and local communities. The collaborative participatory approach is useful in solving the village problem of transforming religious tourism into halal tourism in Rogoselo village which involves millennial generation youth. Everyone in Rogoselo village must “work hand in hand” for the development and growth of the Rogoselo halal tourism village and its people. None of this would work unless they got together, participated, and cooperated with each other. Meanwhile, the importance of working together among stakeholders is emphasized to maintain holistic communication and stay away from selfishness.
However, this study also finds that the dynamics of stakeholder relations in the halal tourism village of Rogoselo do not always run completely smoothly; in fact, there are differences that lead to misunderstandings. For example, the creation of a cultural studio in the village hall and visitor travel routes that seem uneven in 14 hamlets as expected by the people of the Rogoselo tourist village. In dealing with the various dynamics that arise, BUMDes, Pokdarwis, and Karang Taruna (which incidentally are dominated by millennial youth) communicate with the village tourism community and related stakeholders. Internally, tourism actors in the tourist village of Rogoselo hold a meeting once a week which is attended by actors or managers of the tourist village of Rogoselo, Pokdarwis, BUMDes, Karang Taruna, village government, and community representatives from each hamlet (14 hamlets). It is clear that the decision-making mechanism through deliberation has become a tradition in Rogoselo village, in this case the Rogoselo village government acts as a regulator. All the conditions that exist in the Rogoselo tourist village can provide lessons for other villages who want to apply the millennial based halal tourism village concept.
47 Sushma Bhat and Sanjaya S. Gaur, ‘Managing Diverse Stakeholders in the Context of Destination
Marketing’, Worldwide Hospitality and Tourism Themes, 4.2 (2012)
<https://doi.org/10.1108/17554211211217352>.
D. CONCLUSION
The results of this study indicate that the concept of millennial youth participation in the transformation of religious tourism to halal tourism in Rogoselo village has provided insight into how an organization in Rogoselo village (BUMDes, Pokdarwis, and Karang Taruna) can and must manage its potential human resources to advance the village through tourism sector in rural areas. The participation and collaboration of youth and Rogoselo village communities has increased and contributed to the process of transforming religious tourism into halal tourism. Participation and collaboration have proven to be very important in achieving the development and growth of the Rogoselo tourist village and its community through the tourism village sector. These findings are called the millennial based halal tourism village, which is a collaborative participatory model for millennial youth and rural communities in realizing the transformation of religious tourism towards halal tourism in Rogoselo village which is more equitable and just. The millennial-based halal tourism village concept can be successfully implemented if all parties come together, participate, and cooperate with each other. The importance of working together among stakeholders is emphasized to maintain holistic communication, by exploring how collaboration is related to the competitiveness of halal tourism in Rogoselo village and providing concrete evidence and examples of how collaboration of millennial generation and the community improves and contributes to the management of halal tourism competitiveness in the village. Rogoselo is based on millennial youth participation.
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