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PERSPEKTIF
Available online http://ojs.uma.ac.id/index.php/perspeksi
Why is Pasar KAMU a Famous Tourist Destination in North Sumatra? Study of Cultural Tourism Development Model in
Denai Village, Deli Serdang, North Sumatra
Simon P. Siregar1), Hidayat1)* & Robert Sibarani2)
1) Master's Study Program in Social Anthropology, Postgraduate Program, Universitas Negeri Medan, Indonesia
2) Faculty of Cultural Sciences, Universitas Sumatera Utara, Indonesia
Submitted: 30, September 2023; Reviewed: 08, January 2024; Accepted: 16, January 2024 Abstract
The research objectives are to identify agro-tourism and culinary tourism spots, analyze the architectural landscape, develop the The Pasar KAMU as a culinary tourism based on local wisdom and analyze community and stakeholder participation in the development of the Pasar KAMU. Data methods and analysis use qualitative data methods and analysis and data collection through observation, in-depth interviews, and literature study.
Research results: (1) the spots and facilities at Pasar KAMU are adequate for nature tourism and culinary tourism activities; (2) the layout and shape of the stand for selling traditional food at The Pasar KAMU applies an ecological architectural landscape and blends with nature, optimal use of local materials and resources; (3) culinary tourism which is served in the form of traditional Javanese and Malay food, processed manually and hygienic products (4) The medium of exchange at The Pasar KAMU is very unique, using tempo which has a nominal value of IDR 5000 and IDR 10,000 (5), The Pasar KAMU is superior tourist destinations are related to the participation of residents and tourism sector stakeholders which has an impact on increasing community income.
Keywords: Culinary Tourism; Traditional Food; Tempu; Tourist Destinations
How to Cite: Siregar, S.P., Hidayat & Sibarani, R., (2024). Why is The Pasar KAMU a Famous Destination in North Sumatra? Study of Cultural Tourism Development Model in Denai Village, Deli Serdang, North Sumatra. PERSPEKTIF, 13 (1): 60-68
*Corresponding author:
E-mail: [email protected]
ISSN2549-1660 (Print) ISSN 2550-1305 (Online)
INTRODUCTION
Indonesia, like other developing countries, has chosen to drive its economic growth not by increasing exports through low- cost production, but by developing tourism (Harrison, 1992). This step was taken based on considerations: (1) historically tourism has had a higher growth rate than international trade; (2) tourism provides hard currency; (3) no tariff barriers; (4) is a labor-intensive industry; (5) source availability natural and socio-cultural resources(Jenkins, 1998). Ajayi
& Oyebade (2021) state tourism development not only contributes to economic progress but can also encourage security. Mirzachaerulsyah et al. (2023) mention tourism development as a constructive and cost-effective way to reduce poverty, promote global peace, and promote cross-cultural understanding.
One area of tourism that has multiple effects is cultural tourism (Noonan & Rizzo, 2017). International and domestic travel identified as cultural tourism stimulates the economy and helps preserve culture (Reisinger & Dimanche, 2010). del Río-Rama et al. (2020) reported cultural tourism accounted for 40% of all international tourism which reached 516 million arrivals in 2017.
Ashworth & Dietvorst (1995) analyze matters related to the concept of cultural tourism: (1) aesthetic products, for example, arts tourism, the products of which are theatrical arts performances, ballets, concerts, festivals, museums, and opera performances. (2) Heritage Tourism, the form of preserved buildings and city views and places related to historical events and figures.
From the view above, it can be concluded that cultural tourism is a journey to get to know the way of life and history of a particular community or location accompanied by various cultural factors according to the context. That factor agrees with McIntoshsuch as food, drink, entertainment, architecture, crafts, and manufacturing, or elements that represent the characteristics of the way of life in a particular destination.
In this connection, the motivation of tourists visiting cultural tourist attractions is intended to learn about and enjoy tangible, intangible cultural attractions and cultural products at a tourist destination. Such as attractions and products related to material (art, architecture, historical heritage)
intellectual/spiritual (culinary culture, literature, music, creative industries, lifestyle, values, systems, beliefs, and traditions) that live in a location/community. According to Richards basic motivation for tourist travel is to gain cultural experiences and values, entertainment, and enjoy certain cultures.
What cultural values and where tourists visit depends on beliefs, personality, social networks, political environment, branding, and image.destination (Kislali et al., 2016).
Based on this understanding Richards &
Bonink (1995) identified two approaches to cultural tourism. The first approach focuses on types of attractions and cultural products such as archaeological sites, museums, architecture, art, sculpture, crafts, galleries, festival events, music and dance (classical, folklore, contemporary), drama (theater, film), religious festivals, pilgrimages. The second approach is qualitative, emphasizing the practices, experiences, meanings, and contacts of tourists with the communities they visit.
In studies of cultural tourism, experts agree to pay attention to the basic elements, namely the interactions between tourists and hosts. From the tourist aspect, the destinations that are the objects of visit are traditions and cultures of specific value such as historical heritage and traditional culinary delights.
Duruz (2005) stated that traditional food and the experience of cooking dishes typical of one ethnicity/destination are the main motivators for modern tourists. Considering that the cultural products offered are specific so that visitors gain impressive experiences and values, Chuang (2009) said that cultural tourism and/or culinary tourism activities are a process of commodification of nostalgia, cultural heritage of the past, and psychological experiences.
In the Deli Serdang area of North Sumatra, one of the cultural and culinary tourism destinations that is interesting to explore is the Pekan Breakfast Pagi culinary tour by Kawan Lama Kawula Muda, abbreviated as The Pasar KAMU which is located in Denai Lama Village, Labuhan District, DeliDeli Serdang. The Pasar KAMU culinary tourism in the last three years has skyrocketed like a famous satellite like a meteor. This condition gave rise to the writer's desire to explore information, data, and information about the factors that caused it to
soar, culminating in receiving the Tourism Village Award from the Indonesian Ministry of Tourism and Creative Economy.
There are five articles related to The Pasar KAMU, namely Dalimunthe (2021), Hutomo, Ngger P Cahyo Darmawan, Rahmat Syahputra (2023), Nasution et al. (2023), And Putri et al. (2022). The themes and contents of the four articles are described as (1) studyDalimunthe (2021) focuses on analyzing the infrastructure of The Pasar KAMU as a tourist village such as the existence of public toilets, parking lots, signage, and directions as a tourist village. (2) Focus of the study Putri analyzing the contribution of the Denai Lama Tourism village in improving community welfare based on the Sustainable Development Goals index. (3) The study by Nahampun et al (2022) identified local wisdom, food, and art displayed in arts attractions in Denai Lama Village. (4) Study Nainggolan & Rahayu (2023) analyze the achievement of target visitors to the The Pasar KAMU using fixed costs and variable costs.
In contrast to the study above, this article is intended to explore data and information about how the strategy, planning, management, and progress of The Pasar KAMU managers went from being incognito (unknown) to becoming a famous tourist village in Deli Serdang, North Sumatra so that it received the Tourism Village Award from the Ministry of Tourism and Creative Economy.
RESEARCH METHODS
The research method uses a descriptive qualitative approach, in the sense of analyzing and interpreting words, sentences spoken, actions and reactions, various phenomena and interactions carried out by the host at the research location, observed and described qualitatively (Hasudungan et al., 2020).
Descriptive qualitative research is a type of research that explains, and interprets the object/being studied as it is, authentic and natural. Bogdan and Taylor (in Moleong, 2005), state qualitative methods as research procedures that produce descriptive data in the form of written/spoken words from people and observed behavior.
Sugiyono (2017) stated that qualitative methods were relevant to be used to research objects in natural settings which placed the researcher as the research instrument and the
informants were selected purposively and snowballed. In this research, the construction and reduction of data regarding social background, work, education, and the activities of culinary tourism managers and visitors are analyzed using triangulation. Data, information, and descriptions obtained from one informant are cross-checked with other informants, sources, and methods.
The number of informants selected was 15 people, consisting of 4 managers, 8 traders, and four visitors. The manager chosen as the informant is the founder and initiator of The Pasar KAMU. The selected business informants were traders and waiters who traded at The Pasar KAMU every Sunday. The visitor informants chosen were those who visited, interacted with and consumed a variety of snacks at The Pasar KAMU locations.
By the location of The Pasar KAMU, the research location was carried out in the The Pasar KAMU area, Denai Lama Village. This location was chosen based on the considerations: (1) meets the criteria as a tourist village (2) has adequate tourist facilities, signage, directions, and health protocols Cleanliness, Hygiene, Sanitation, and Environment), (3) availability of spots relevant as a cultural/culinary tourism destination (4) there is a traditional culinary menu based on local wisdom (5) The Pasar KAMU contributes to increasing the income of residents (6) reviving culinary traditions that are being eroded by modernization and globalization.
Data collection techniques were carried out through observation, interviews, questionnaires, and literature studies.
Observations were carried out to analyze data and information about the conditions and behavior of traders, the ecological landscape conditions of The Pasar KAMU, cultural tourist attractions, culinary menus, stages and attractions, and spots in tourist destinations.
Interviews were conducted to obtain background data on the establishment, governance, community participation, visitor responses, and socioeconomic impacts of the The Pasar KAMU. Interviews were conducted unstructured with informants selected purposively. Literature studies are used to analyze data and findings with relevant research results and concept construction related to culinary tourism.
The data and information collected were analyzed using a qualitative paradigm. The use of the term paradigm refers to the views of Susan Stainback and Spardley (in Sugiyono, 2015) which state, that data analysis in any type of research is a way of thinking. In this case, a systematic way of thinking about exploration activities, the construction of dimensions, components, and their relationships as well as the construction of data, the phenomenon as a whole. Data and phenomenon construction is carried out continuously until it reaches the saturation point. This research includes the reduction, construction, explanation, and narration of data, and information on socio-economic phenomena in the The Pasar KAMU.
RESULTS AND DISCUSSION
Denai Lama Village Tourist Spot Area Denai Lama Village is located in Labuhan District, Deli Serdang Regency, with an area of around 295 ha, consisting of 125 hectares of land and 174 hectares of rice fields. Land/dry land is planted with tropical trees, such as coconut, banana, oil palm, melinjo, and residential areas. Land/dry land is planted with tropical trees, such as coconut, banana, oil palm, melinjo, and residential areas. The commodities produced in this village are garden products, rice, and vegetables. Denai Lama Village offers views of green rice fields that are soothing to the eyes and are relevant and attractive as agro-tourism, rural, and cultural/culinary tourism destinations. The population is 3723 people consisting of 989 heads of families. Most of the population works as farmers and agricultural laborers.
In Denai Lama Village there are six main spots that tourists can enjoy. The types of tourism that tourists can enjoy are agro- tourism, rural natural tourism, cultural/tradition and attraction tourism, and traditional culinary tourism, typical of Java.
Malay and educational tourism (farming). Of the various tourist attractions, the tourist spots that are worth visiting for tourists in Denai Lama Village are as follows:
a. Paloh Naga Agrotourism
This spot area is located in Hamlet IV at the end of the village, directly adjacent to the Ular River which divides Deli Serdang Regency and Serdang Bedagai Regency. The naming of Paloh Naga at this spot is related to folklore, a
mystical story that occurred during the opening of the hamlet in the 1950s. There is a magical feud between community leaders and a large snake that guards the pilot (lubuk) area. This story was the beginning of the naming of Paloh Naga in Dusun IV, Denai Lama Village. This tourist spot features a 75-ha expanse of green rice fields equipped with selfies and Instagrammable spots.
This spot area is equipped with a track, open stage, gazebo, children's bathing pool, meeting place, and the Paloh Naga traditional market. At this spot, tourists can take part in a series of cultural activities for farmers and rice cultivation, such as cultivating the land, seeding, planting, tending, and harvesting.
Visiting the Paloh Naga spot, tourists can enjoy views of the sparkling green rice fields while enjoying traditional food accompanied by the typical music of Denai Lama Village. Here tourists can explore the culture of rice farmers and folklore about Paloh Naga.
b. Paloh Naga Traditional Market.
This spot sells MSME products and is managed by the Denai Lama Village Owned Enterprise (BUM). Paloh Naga Traditional Market is open every Saturday and Sunday from 07.00-11.00 WIB. The unique thing about this spot is that the transaction uses pieces of wood, 1 piece of wood is worth Rp. 2,000,- c. Production House
This spot is a place where craftsmen and SME entrepreneurs produce various crafts and traditional foods typical of the Old Denai. This spot functions as a production and training house for various handicrafts, fashion, weaving, and typical batik as well as marketing SME products in Denai Lama Village.
The SME products produced by the women's group are made from the basic ingredients of melinjo, papaya, and banana.
The Melinjo group currently produces a variety of foods from melinjo basic ingredients such as Dodol Melinjo, and Emping Melinjo.
The Banana Processing Group produces food variants from banana-based ingredients such as Bolu, banana, chips, and banana chips. The Papaya Group produces food variants from papaya ingredients such as: Dodol and candied papaya, (dry/wet). The handicraft group makes crafts from furniture business wood waste, coconut shells, bamboo, and palm oil sticks such as Plates/Nameplates (tables) from
furniture business wood waste, fruit baskets, parcels, and plates made from palm oil sticks.
d. Circle Studio
This spot is an educational tourist spot.
Educational tourism products from Sanggar Circle include farming; increasing personality abilities and social skills and character education. Edufarming activities that visitors can take part in are rice and vegetable planting activities, rice cultivation conservation, and group fishing. This spot also provides breakfast and lunch services.
e. Families Games
This spot provides services for visitors to improve psychomotor skills, awareness, and cooperation through traditional games and games that emphasize the values of leadership and togetherness. For children visitors, traditional games are available, such as galas, breaking plates, stilts, and congkak or daikon.
This game is intended for today's children to get to know traditions, history, culture, and local wisdom.
f. Young People's Breakfast Week Market The Pasar KAMU was founded on August 9 2020 by Dedy Sofian, Solihin, Brahma Kumbara, and Ilham Kurnia together with the Deli Serdang Tourism Awareness Community (Masata). This spot covers an area of around one hectare, located in Hamlet 2. This spot offers 220 food and drink menus served by 152 traders, and 46 volunteer workers who are teenagers and still at school. The Pasar KAMU is open every Sunday from 07.00 to 11.00 WIB. The unique thing about the The Pasar KAMU is that the medium of exchange uses tempu worth IDR 5,000 and IDR 10,000.
Of the five tourist spots in Denai Village, the focus of this article is to answer the research problem formulation, why is the The Pasar KAMU growing and becoming so famous that it has received the Tourism Village Award from the Ministry of Tourism and Creative Economy?
Ecological Architectural Landscape
Based on field observations, the facilities/infrastructure for selling food and drinks use stages/songs which are arranged regularly and at a distance. Landscapes saung/stand with these characteristics refer to Haberas an ecological architectural landscape.
The description of ecological architecture in the The Pasar KAMU area can
be seen from its material components based on natural resources available in the Denai Lama Village environment. Almost all of the material components are based on local resources, and adaptive to the rural environment and rice fields, so they are more economical and healthy. The application of eco-logical architecture is intended to reduce the negative impacts resulting from the use of manufactured building materials that contain chemical elements.
According to its founder, the construction of a hut in the form of an ecological architectural landscape in the The Pasar KAMU area has the following meaning:
Firstly, mainstreaming the optimal use of natural resources (land, water, air, and materials). Food stands/songs in the The Pasar KAMU area, use bamboo, wood, and roofs available around the village and the stands/songs are spaced apart. The ratio between built-up area and open area reaches 60%: 40%. With this comparison, the food stalls are spaced apart so that each stand can maximize natural potential (soil, water, and air) and provide open space as a place for trees to live and the supply and circulation of clean air.
LandschapThis stand makes residents in the The Pasar KAMU area comfortable and can enjoy the cool shade of trees. On market day, Sunday, the area becomes a space for passing visitors/buyers and food vendors and is used by buyers to spread mats on the ground, enjoying traditional food in a relaxed atmosphere. According to the founder, the construction of the stand is in line with the motto of being one with nature, being friendly to visitors, and being friendly to nature and the land by separating organic and inorganic waste.
The two landscape stands at The Pasar KAMU are elongated and thin, in line with the direction of the sun. This is intended to maximize lighting and air circulation available in nature so that the stand has sufficient energy. The construction and position of the stand are thus simple, open, and transparent and provide sufficient space for buyers-traders to communicate directly without barriers.
Tourists have space to see the process of making and selling food directly.
Even interested visitors can be directly involved in the processing and serving of food,
thereby experiencing a sensation and impressive experience. This condition refers to ParkThrough culinary tourism activities, visitors can reminisce and produce hygienic food.
The three building materials used to set up the food stand completely use local materials available in the hamlet and Denai Lama Village area. So the stand building at The Pasar KAMU is environmentally friendly, natural, and efficient in the use of natural resources. According to Dedi Sofian, the use of building materials based on local natural resources is intended (1) as an effort to reduce the negative impact of pollution on air, water, and land, (2) as part of a way of living in harmony with nature and (3) as a form of love for natural resources and maintain the health of residents and visitors to The Pasar KAMU.
The Pasar KAMU Development
a. As a Culinary Tourism Based on Local Wisdom
The Pasar KAMU can be called a culinary tourism paradise in the Medan, Deli Serdang, and Serdang Bedagai areas. Tourists who come are served a traditional food menu that is difficult to find in other culinary tourism spots in North Sumatra. From the dialogue with Dedi Sopian and Salihin, it was discovered that the background to establishing the The Pasar KAMU was to support rural agro and natural tourism in Denai Lama Village. In the Paloh Naga agro-tourism area, there are no on-site services or breakfast available for visitors. On this basis, Dedi et al developed a traditional culinary tourism called the Kaula Muda Breakfast Market.
The food menu sold at The Pasar KAMU is a traditional culinary menu, namely food prepared from locally produced food using processes that have been mastered by the community, resulting in products that have tastes, shapes, and ways of eating that are characteristic of the region (Rusmaniah et al., 2022). The traditional food sold is a typical Javanese and Malay culinary menu that is produced traditionally, and processed using certain methods.
Traditional Javanese foods sold include carrot rice, grilled rice, liwet rice, towel, dodol, grontol, brown sugar apem, getuk, corn, and cenil, which are served using banana leaves.
The typical traditional Malay food sold at this
spot is rasida cake, dangai, kekaras, torak plate, egg crust, grilled pulut, prosperous cake, and various other snacks that can pamper the taste buds of culinary lovers.
Some tourists who visited The Pasar KAMU stated that they had an impressive experience. This is in line with the view that The basic motivation of culinary tourists is to explore tastes, traditional traditions, culture and processing arts, culinary presentations, and atmospheres that are different from everyday life. Customs, culture, and arts of processing, culinary presentation, and atmosphere that are different from everyday life.
The basic motivation for culinary tourism is easily found at The Pasar KAMU.
This conclusion is based on the following facts:
Tourists who visit will find: (1) a variety of traditional Javanese and Malay foods; (2) traditional ethnic culinary delights enjoyed amidst shady trees and rice fields when the rice fields are sparkling green and during the harvest season the rice fields turn yellow; (3) tourists can enjoy rare traditional foods accompanied by gamelan music played by local youth; (4) tourists get the opportunity to experience the sensation of being an impromptu "chef"; (5) tourists at The Pasar KAMU are served by young waiters, girls and middle-aged women in traditional clothing, like the atmosphere of old markets, wearing finger, slippers and buns.
The five unique features of The Pasar KAMU have encouraged this culinary destination to receive a positive response from various community groups around Medan City, Deli Serdang, and Serdang Bedagai. The community's positive response is shown by the increase in residents getting involved and the number of stands/saungs serving visitors.
According to information from the management, when it opened the number of stands could be counted on the fingers of one hand, four years later it had increased to more than 76 stands providing around 220 culinary menus with a total weekly turnover of around 60 million.
This data shows that The Pasar KAMU is a unique and interesting culinary tourism destination, but also contributes to increasing people's income. These findings are in line with the research resultsRuastiti et al.
(2018)that the development of traditional
culinary delights contributes to the sustainability of tourism and culinary tourism has good prospects for development. This positive prospect can be realized through holistic and systematic planning, reliable social and cultural resource support, related stakeholders as well as effective and efficient branding and marketing (Garcia-Muiña et al., 2018). One of the strategies adopted by the manager is to use tempo as a medium of exchange.
b. Using Tempu as a Medium of Exchange The means of exchange and transactions used at the Paloh Naga Traditional Market (PTPN) and The Pasar KAMU are very unique, in both markets the rupiah is not used as a medium of exchange. The medium of exchange used to buy food at The Pasar KAMU is tempu, which is worth Rp. 5,000 and Rp. 10,000 per kepeng.
The term tempu is an acronym for the word shell, made from coconut shells that function like coins in children's play areas.
Every visitor who wants to buy food must first exchange rupiah for kepeng tempu. This rule applies to all visitors who shop for food, snacks, and drinks at The Pasar KAMU. The experience of using kepeng tempu as a medium of exchange was felt by Sandiaga Uno, Minister of Tourism and Creative Economy, Governor of North Sumatra Edy Rahmayadi, Deputy Governor of North Sumatra H. Musa Rajekshah, S.Sos., M.Hum, Regent of Deli Serdang, Ashari Tambunan and others Regional Government officials, especially Deli Serdang District Government officials, visited The Pasar KAMU.
From the dialogue with Dedi Sopihan, tempu, which is a transaction tool for purchasing food at The Pasar KAMU, contains a noble meaning and philosophy. Tempu is brown. On each kepeng, there is a carving depicting the rice plant, which is interpreted as desire and survival, love for nature and the environment. Lowered rice leaves symbolize wisdom. Three stalks of rice symbolize the three realms: land, sea, and air. Meanwhile, the point above the rice stalk symbolizes loyalty to the truth and favoritism towards the people.
From observations at the service point where rupiah to tempu is exchanged, it is known that there is no limit to purchasing the number of kepeng tempu, tourists can buy as much food as they want. However, The Pasar
KAMU management does not offer food ordering services, tempu coins, and place reservations before the start of the visit. This step was taken as an effort to create equality and justice with other guests so that they can get the same opportunities without discrimination.
The mechanism and method of service is an embodiment of the purpose of establishing The Pasar KAMU, namely concern for the future of the young generation in Denai Lama Village. Where most of the younger generation lacks the skills to compete in the job market in the city. As a result, the unemployment rate is relatively high.
With this socio-economic background, Dedi and his friends initiated the idea of building a creative industry based on rural natural, social, economic, and cultural resources available in their region. Rural natural resources in the form of expanses of green and yellow rice fields before the rice harvest, have relevant natural potential to be developed for agro-tourism and culinary tourism.
Community Participation and Tourism Sector Stakeholders
Community participation at The Pasar KAMU can be seen from the number of traders, waiters, number of stalls/stands, number of menus offered, and number of visitors at the start of its establishment compared to now.
Based on field observations and information from the management, in the The Pasar KAMU area, there are 74 stands/saungs, offering 220 culinary menus sold by 172 traders, involving 134 women, 15 teenagers, 16 men, 46 volunteer workers aged teenagers, and still in school. and two disabled. The aim of involving teenagers and school-age children is to help their parents and sell independently, rather than spending time playing on cellphones.
This data shows that the traditional culinary market has a positive impact on energy absorption, increasing income and welfare of various community groups in the Denai Lama village area and its surroundings.
This fact explains that the presence of The Pasar KAMU culinary tourism is different from other places and destinations discovered by
(Long, 1998), and Pereiro
(2002)Whichdescribed as a Trojan horse and problematic, can erode the local values and
wisdom of the host. Cultural tourism has implications for the commoditization of culture, although it has a positive economic impact, but must be balanced with the increasing erosion of local culture and wisdom.
In the context of the The Pasar KAMU, the concerns of Long (1998) and Pereiro (2002) have not been found. On the other hand, The Pasar KAMU encourages the revitalization of local wisdom and the promotion of traditional culinary delights and Javanese and Malay folk arts.
CONCLUSION
The popularity of The Pasar KAMU in Denai Lama Village and the fact that it received the Tourism Village Award from the Ministry of Tourism and Creative Economy is difficult to separate from the role and creativity of The Pasar KAMU founder Dedi Sofian, Solihin, et al.
Critical analysis and reflection on the sparkling green nature of the rice fields and an astute look at Malay and Javanese society and social culture which have the potential to develop the The Pasar KAMU. The socio-cultural background and natural potential of rice fields then encouraged Dedi et al to create Instagrammable facilities and infrastructure/spots, build stands based on ecological architecture and landscape, sell traditional Javanese and Malay culinary menus, and use an interesting medium of exchange, namely tempu. The existence of the founders of The Pasar KAMU as activists who are close to the community and various stakeholders in the tourism sector, brought the The Pasar KAMU they initiated to fame at the local and national levels.
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