TUGAS PENERJEMAHAN TEKS KHUSUS

                                                                ID CARD


                                                  DKI JAKARTA PROVINCE

                                   SERIAL REGISTER NUMBER; 294981290481902

NAME: Marbuah
 CITY/DATE OF BIRTH: Cilacap, feb 29th 1991
 SEX: Male
 ADDRESS: jl.berbagai bersama no 25 rt.04/rw.29 cilacap

RT/RW: rt 04/rw18

SUB DISTRICT: cilacap

COUNTRY: Indonesia

COUNTRY: Indonesia

REGENCY
 RELIGION: Mixed religion
 OCCUPATION: Penari salsa
 EXPIRY: Unexpiry
 MARITAL STATUS: Pernah menikah

SIGNATURE/FINGERSPRINT                                                                    HEAD OF VILLAGE



DIMAS BAYUDIRA
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TUGAS PENERJEMAHAN TEKS KHUSUS

CERTIFICATE SENIOR HIGH SCHOOL

NATIONAL EDUCATION DEPARTMENT

REPUBLIC OF INDONESIA

CERTIFICATE

SENIOR HIGH SCHOOL

PROGRAM OF STUDY SOCIAL

YEAR 2008/2009

The undersign, the head of one senior high school SMA TUGU IBU explained that :

Name                                      : Dimas

City, Date of Birth                 : Jakarta. June 29^th 1991

Parents Name                         : Budi

Pevious School                      : SMA Tugu Ibu

Serial Register Number        :  9999911119999

Serial Number                        : 00011119999111

GRADUATE

From the educational unit based on the result of the national exam and in compliance all the criteria in accordance with statutory regulations.

Jakarta,

School Principal

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TUGAS SOFTSKILL PENERJEMAHAN TEKS KHUSUS

english

indonesian

FIFA has picked the GoalControl goal-line technology system as its preferred choice ahead of the 2014 World Cup in Brazil, and will use it first at the Confederations Cup in June. FIFA says it chose the German camera-based, ball-tracking system over three rival projects: GoalRef and Cairos, which both use magnetic fields; and Hawk-Eye, another camera system. GoalControl was the last of the four to enter the contest, being licensed last month. FIFA says its contract with GoalControl for the World Cup can be reviewed if there are problems at the 16-match Confederations Cup. Football's rule-making panel approved goal-line technology last July. FIFA President Sepp Blatter has urged using goal-line technology in Brazil after England midfielder Frank Lampard had a clear goal disallowed against Germany at the 2010 World Cup.

FIFA

telah memilih sistem teknologi garis gawang GoalControl sebagai pilihan yang disukai menjelang Piala Dunia 2014 di Brasil, dan akan menggunakannya pertama di Piala Konfederasi, Juni.

FIFA

mengatakan memilih kamera berbasis Jerman, bola-sistem pelacakan selama tiga proyek saingan: GoalRef dan Cairos, yang keduanya menggunakan medan magnet, dan Hawk-Eye, yang lain sistem kamera.

GoalControl

adalah yang terakhir dari empat untuk memasuki kontes, yang berlisensi bulan lalu.

FIFA

mengatakan kontraknya dengan GoalControl untuk Piala Dunia dapat ditinjau jika ada masalah di Piala Konfederasi 16 pertandingan.

Aturan

pembuatan panel sepakbola menyetujui teknologi garis gawang Juli lalu.

Presiden FIFA

Sepp Blatter telah mendesak menggunakan teknologi garis gawang di Brasil setelah pemain tengah Inggris Frank Lampard memiliki tujuan yang jelas dilarang melawan Jerman di Piala Dunia 2010.

TUGAS SOFTSKILL PENULISAN TEKS KHUSUS

West Java Province

Depok City

Single Identity Number                         : 3276052906910001

full name                                     : Dimas Bayudira

place and date of birth              : Jakarta, June 29^th 1991

gender                                          : Male

religion                                        : Moeslem

marital status                              : Unmarried

address                                         : Komplek Pelni Blok C 5 np. 11 Depok

RT/RW                                         : 04/18

Sub-district                                 : Sukmajaya

Country                                        : Indonesia

occupation                                  : Student

nationality                                   : Indonesia

expiry date                                  : June 29^th 2017

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Culture Interact in Papua

THE PEOPLE AND THE CULTURE

Population

        The national census of 2000 recorded the population of Papua at 2,110,708. This includes members of isolated or nomadic tribes, which numbers around 19,000 people. With an area of 421,981 square kilometers, the population density of Papua is 5 people per square kilometer, making Papua the least populated province of Indonesia.

        By livelihood, the traditional Papuans are divided into three categories. The first are those who process sago trees for their staple food. They also fish in downstream rivers and beaches and on a limited scale also cultivate the lands. The processing of a sago tree involves a simple and speedy method before further processed into cakes or porridge. The second are nomads who live in the upstream of rivers where they process sago tree and hunt boars and other non-herded animals. These people do not cultivate the land, but occasionally fish in the rivers. The third are people who live in big valleys in the central mountain ranges. They do not process sago trees, but cultivate the land with yams, canes and other kinds of plants. They live in small villages, which usually comprises one extended family. These people of the central mountain ranges and the Jayawijaya Highlands are famous for wearing penis gourds as their form of daily clothing.

        The Province of Papua accommodates the most tribes and languages than all the other Indonesian provinces. Due to the many tribes and languages, Papuan culture is best described as diverse. The varying cultures, from communities living in the coastal areas to those living in the high mountainous areas create the mosaic of the cultures of Papua. The cultures of communities and tribes in the coastal areas have however been greatly influenced by incoming foreign cultures by way of interaction through trade and missionaries. On the other hand, the communities of Papua living in the hinterland and mountain areas are often inaccessible, thus many still practice their traditional cultures and traditions.

        Although the Papuans belong to the Melanesian race, they are distinguished into about 250 sub-groups or tribes on the basis of physical features, differences in languages, customs, artistic expressions and other cultural aspects. Every tribe has its own stratification system within its own community. The best-known tribes in Papua are the Asmat of the South Coast and the Dani of the Baliem Valley. The Asmats are famous for their distinct and unique arts, while the Danis are renowned for being the largest tribe with distinct rituals and traditions.

Languages

        The languages of Papua are classified into two main groupings, Melanesian and non-Melanesian. The non-Melanesian languages are native of Papua and are linguistically unrelated to any other languages outside Papua, except to those in the immediate surrounding islands. Out of the more than 234 languages in Papua only 43 are Melanesians and they mostly exist in coastal areas, with only a few in the hinterland. The non-Melanesian languages which are often referred to as the Papuan Languages, on the other hand, exist both in coastal areas and hinterland. It was always believed that tribes speaking non-Melanesian languages are the original population of Papua. With several arrivals of people speaking Melanesian languages that settled in coastal areas, the non-Melanesian-speaking tribes were slowly driven into the hinterland.

        Languages that belong to Melanesian grouping among others are the languages of Irarutu (with approximately 6,000 speakers), Sobei (1,400 speakers), Ambai (10,000 speakers), Waropen (6,000 speakers), Koiwai (600 speakers), Biak (40,000 speakers), and Wandamen (4,000 speakers). On the other hand, non­-Melanesian languages include the language of the Dani tribe with the most speakers (184,000) and Usku language, which has the least speakers (20). Others include the Asmat tribe (35,000 speakers), Wodani tribe (3,000 speakers) Moni tribe (12,000 speakers), Sentani tribe (6,000 speakers), and Nimboran (3,000 speakers).

        Linguistic research by SIL International indicated that there are 265 languages in Papua. Of those, 263 are living languages and 2 are second languages without mother tongue speakers. So numerous are the languages in Papua that there are active languages spoken only by hundreds of speakers or indeed by 50 or less speakers, such as the Marengi language that is spoken by 47 speakers, Massep by 40 and Morori by 50. Of all the living languages there are also 10 nearly extinct languages. One such language, Kwerisa, is spoken by only 55 speakers, while the rest of the nearly extinct languages are each spoken by less than 30 speakers; Tandia being spoken by two speakers and Mapia by one.

        Numerous experts and researchers attempted to classify the local languages in Papua. Most of them based their classification on a geographical basis and not on linguistic principles. One such category classifies the languages of Papua into 31 types, and into 10 geographical areas. For example, there are 22 languages in Fak-Fak regency, 9 of them belong to the Austronesia-­Melanesian family and the rest belong to the Trans Irian family.

        Regardless of the myriad of local languages in Papua, the Papuans generally speak Bahasa Indonesia (the Indonesian Language), which is the lingua franca of Indonesia. Bahasa Indonesia is taught and spoken in schools and also in government offices.

       
Religions

        The first endeavor to disseminate Christianity by the Dutch dates back to 1855 and instituted in 1872 by the establishment of a base for their activities in Manokwari, in the Bird's Head area of Papua. This endeavor did not really take off until the early 20th century and mostly concentrated on the northern coast and northern islands of Papua. After World War II, the number of native priests increased and the Christian Church of Papua was established in 1956.

        Unlike in the north, the propagation of religion in the southern part of Papua was dominated by the Catholics, whose missionaries began their activities in 1894. However, despite all attempts, for well into the next century no significant results were achieved. Attempts to spread Roman Catholicism were intensified - particularly to the tribes in the upstream of Digul River, the southern islands and other areas in the south - when in 1930 the Christian Church of Maluku established a Christian mission center in Merauke. The first Catholic schools were built around Merauke and the upstream of the Digul River in 1923 and in ten years the number of Catholic schools in southern Papua numbered 107.

        In many areas, particularly in the hinterland, animism and traditional beliefs are still practiced and thrives in the form of rituals to mark and celebrate each of life's milestones. These rituals continue to be practiced today in line with Christian and Catholic teachings.

        Religious followers in Papua continue to increase every year. Today, followers of Christianity number 1,100,000 people, Catholicism 450,000 people, and Islam 450,000, whilst Hinduism and Buddhism reach only 5,000 and 3,000 followers respectively.

       
Education

        In Papua the number of basic education institutions number 2,300 for elementary schools and 329 for lower secondary schools. Higher secondary schools and vocational schools number 110 and 28 respectively. Papua has one state institute for higher learning, the Cendrawasih University in Jayapura, and 13 private universities, which altogether currently educate more than 11,500 students. Graduates from all universities in 1998 numbered 3,812.

        Compared to other areas of Indonesia, the development of education in Papua needs to be further developed. Of all the population in the province, 49.67 percent have not received formal education or have not graduated from elementary school. Only 21.64 percent are elementary school educated, 10.06 percent higher secondary school educated, and a mere 1.91 percent are university graduates.

        
Health

        Health services in Papua can be described as comparable to health services in most of Indonesia's other provinces. As an illustration, the number of hospitals in 1997 totaled 22 with a capacity of 1,793 beds. A total of 183 Community Health Centers and 752 Supporting Community Health Centers scattered in districts catered for health services all over Papua, while private health centers numbered 126. In the same year, 323 medical doctors were in service. People requiring medical services numbered 577,929 in 1997, which was a decrease of 36.7 percent from the previous year.

       
Local Government

        The Province of Papua is headed by a governor. It consists of one municipality, Jayapura, and twelve regencies, Jayapura, Biak-Numfor, Yapen Waropen, Manokwari, Sorong, Fak-Fak, Merauke, Nabire, Jayawijaya, Puncak Jaya, Paniai, and Mimika. Jayapura is also where the provincial government sits. The Province is further divided into 173 districts and 2,260 villages.

        Since 1963 the Governors of the Province of Papua have been Elias Jan Bonay (1963-1964), Frans Kaisiepo (1964-1973), Acub Zainal (1973-1975), Soetran (1975-1981), Busiri Suryowinoto (1981-1982), Izaac Hindom (1982-1987 and 1987-1988), Barnabas Suebu (1988-1993), Jacob Pattipi (1993-1998), and Freddy Numbery (1998-2000). The current governor is J.P. Solossa who began his tenure in 2001 and will end in 2006.

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Cultural Different Between Indonesia and Australia

History

Evidence of hominid occupation in Indonesia dates back 850,000 years. The first group were Homo erectus. Some theories propose some remnant populations evolved into the Hobbit on the Island of Flores where they prevailed until 10,000 years ago. Some theories propose Homo erectus evolved into Homo sapiens. Other theories propose that Homo sapiens emerged from Africa 200,000 years ago and then wiped out the Indonesian Homo erectus.

Around 2,000 years ago, Austronesian people started migrating to Indonesia from Taiwan. 700 years later, Hinduism and Buddhism were introduced as a result of some kind of cultural interaction with mainland Asia. In the 13th century, Islam started taking hold and progressively became the dominant religion.

In the 17th century, Holland began colonising Indonesia. In World War 2, the Dutch were forced out by Japanese invaders. After the Japanese were defeated, Indonesia argued for independence. Ironically, the boundaries it argued for were those that had the Dutch as a common oppressor. As a consequence, Portuguese East Timor, which was linguistically and racially quite similar to the largest Javanese racial group, did not become part of Indonesia, while West Paupua who were more racially and linguistically different, did.

In 1975, Indonesia decided that East Timor should be part of Indonesia and duly invaded.

Evidence of hominid occupation of Australia dates back around 60,000 years. The diverse range of skeletons unearthed in Australia indicates that there was extensive migration over the next tens of thousands of years. There does not; however, appear to be evidence of migration from Austroesian people to Australia. Perhaps this was because the harsh soils and poor climate of Australia were not conducive to the farming lifestyles that the Austroesians favoured.

There is evidence that Chinese reached Australia in the 15th century, Portuguese in the 16th and Dutch in the 17th. The poor soils were perhaps the disincentive to stay. Additionally, most European powers wanted to trade or take something from a country and Australia offered nothing that Europeans wanted.

In the 18th century, the English decided that Australia would make a good place to dump criminals. Despite wanting a dump, English colonial mentality was very different from the Dutch, French, Spanish and Portuguese in that the English liked to build. Consequently, rather than just dump Convicts and then sail away, the English used them to build roads, schools and bridges and other infrastructure. Once the urban infrastructure had been created, free migrants followed.
Colonialism and national identity

Different attitudes to the place of Papua and Irian Jaya (West Papua) in their respective countries indicate some of the different attitudes to colonialism and nationalism between Indonesia and Australia. Irian Jaya became part of Indonesia because the Javanese and the tribes of Irian Jaya shared the Dutch as a common master. Papua New Guinea became part of Australia because the Australians and Papua New Guineas shared the British as a common master.

When a few leaders in Papua New Guinea asked Australia for independence in the 1970s, the Australian government quickly said yes. When a few leaders in West Papua asked Indonesia for independence, the Indonesian government refused. Today, Indonesia is dealing with a succession movement.

The average Indonesian wants Irian Jaya to stay part of Indonesia for nationalistic reasons. Like much of Asia, they are attracted to the idea of strength and power. They want their country to be as large as possible. The same compulsion does not drive Australia. So much so, if a state wished to leave Australia, citizens of the other states would probably be let go without much of a fuss. This almost happened in 1933 when 68 per cent of West Australians voted in favour of seceding from the Commonwealth of Australia. It was only a delay by Britain in giving official approval that prevented the new country from being formed. In the delay, West Australians decided they didn't really care that much either way. Reflecting the indifference the potential loss of WA caused, very few Australians in the eastern states even know the referendum occurred.

Admittedly, there were also some economic differences that made the Australian government more receptive to an independent PNG than the Indonesian government to an independent West Papua. Specifically, if PNG had remained part of Australia, the Australian government would have had to provide welfare, policing, health services, education and other infrastructure. Meanwhile, other countries would be criticising it for its destruction of PNG culture, and holding it responsible for PNG social problems. In contrast, Indonesia can just exploit Irian Jaya’s resources without providing much in return. Because it is a third world country, it is not expected to provide economic and social infrastructure.
Multiculturalism

Although both Indonesia and Australia are multicultural countries, multiculturalism means different things in each. In Indonesia, multiculturalism refers to a mosaic of different cultures living together. In Australia, multiculturalism basically means lots of people with different coloured faces living together.

In policy, the Australian government strongly supports policies of migrants maintaining their identities, but in practice, these identities are usually left behind far more rapidly than is seen in Indonesia.

The different cultural identities of descendants of Chinese migrants in each country provide some ideas in regards to how policies of multiculturalism have affected individuals. In Indonesia, 4th and 5th generation descendants of Chinese migrants have managed to preserve their motherland's culture and their identity as Chinese. Marriage between Indonesian and Chinese is quite rare. In Australia, by the second and third generation, the Chinese identity has usually been eroded. Furthermore, marriage between the Chinese descendant and a different group is common. In a nutshell, in Indonesia, Chinese migrants and their descendants have had a tendency to cocoon themselves (or have been cocooned.) In Australia, they have integrated (or been integrated.)
Morality

Indonesia is predominantly a Muslim country, which can cause some friction when Indonesians encounter liberals from Australia. As a Muslim country, Indonesia frowns upon the consumption of alcohol, homosexuality and the display of flesh by women. In contrast, Australians drink a lot of alcohol, have gay politicians, have a homosexual street party that receives government and media support, and Australian women are accustomed to wearing very little clothing.

The morality clash indirectly led to the 2003 Bali Bombings. Because Bali is predominately Hindu and quite open to sexuality, for years it has attracted Australian tourists wanting to enjoy the beach, cultural diversity, with the added chance of some sexual encounters. The Bali Muslims; however, were not been endeared to such Australians and to make a statement, they exploded two bombs in Bali nightclubs.




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 TOURISM

CHAPTER I INTRODUCTION 
1.1 Background of the problem 

Exploration of the noble culture of the nation's wealth is very necessary to be done, as well as efforts to scrutinize relevant existence with the inevitability of cultural change. Space exploration and assessment local knowledge into its own demands for institutional development philosophy and to explore the nation's cultural treasures in general

Wisdom UNDERSTANDING LOCAL (LOCAL WISDOM)
 In the dictionary sense, local knowledge (local wisdom) consists of two words of wisdom (wisdom) and local (local). In Indonesia John English Dictionary M. Echols and Hassan Syadily, local means local, while the wisdom (wisdom) equals wisdom. In general, the local wisdom (local wisdom) can be understood as local ideas (local) who is wise, full of wisdom, well worth it, the embedded and followed by members of the community.

 Local Genius as Local Wisdom In the discipline of anthropology known local term genius. These local genius The first is a term first introduced by Quaritch Wales. the anthropologist discusses at length the sense of this local genius (see Ayatrohaedi, 1986). Among others, said that local Soebadio Haryati genius is also cultural identity, the identity / personality of the nation's cultural cause it is able to absorb and process the foreign culture according to its own character and abilities (Ayatrohaedi, 1986:18-19). while Moendardjito (in Ayatrohaedi, 1986:40-41) said that cultural elements potential areas for local genius for having proven its ability to survived until now. Its features are:
 1. able to survive against foreign cultures
2. have the ability to accommodate the elements of foreign cultures
3. have the ability to integrate elements of foreign cultures into theThe original culture
4. have the ability to control5. able to give direction to the development of culture

.I Ketut Gobyah in "Building on Local Wisdom" in http://www.balipos.co.id, downloaded 17/9/2003, said that local knowledge (localgenius) is a truth that has been mentradisi or steady in an area.Local knowledge is a blend of the sacred values of God's word andrange of values that exist. Local knowledge is formed as a culture of excellencelocal people and geography in a broad sense. Local wisdomis a product of past cultures that should constantly bea handle on life. Although the local value but the value contained init is considered very universal.S. Swarsi Geriya in "Digging for the steady Bali Local Wisdom" inIun, http://www.balipos.co.id say that conceptually, wisdomlocal and local excellence is a lean man of wisdomthe philosophy of values, ethics, and behavior in ways that are institutionalizedtraditional. Local knowledge is a value that is considered good and right so thatcan survive for a long time and even institutionalized.In the explanation of 'urf, Mind published March 6, 2003explained that about something is to have wisdom wisdom (al-'Addah al-ma'rifah), as opposed to al-' al-jahiliyyah addah. Wisdomcustomary understood as everything that is based on common knowledge and is recognizedand considered both by the terms of religion.Customs basically tested by nature and certainly worthwell, because the habit is an act of repeated socialand having reinforcement (reinforcement). If an action is notwell regarded by the people then he would not have strengthened theconstantly. Movement naturally occur voluntarily because theyeither or contain goodness. Custom which is not good will happen only ifcoercion by the authorities there. If so then it does not grownatural but forced.

1.2 Problem Formulation 
1. how to market local wisdom culture in Palembang, South Sumatra

1.3 Aim of Study 
1.To find out how to market local widom in Palembang, South Sumatra


Chapter II 
Palembang is the capital city of the South Sumatra province in Indonesia. Palembang is one of the oldest cities in Indonesia, and has a history of being a capital of a maritime empire. Located on the Musi River banks on the east coast of southern Sumatra island, it has an area of 400.61 square kilometres and a population of 1,441,500. Palembang is the second-largest city in Sumatra after Medan and the seventh-largest city in Indonesia. The city has hosted the 26th edition of Southeast Asian Games on 11 to 22 November 2011 along with Jakarta. It was formerly the capital city of the Kingdom of Srivijaya, a powerful Malay kingdom, which influenced much of Southeast Asia. The earliest evidence of its existence dates from the 7th century; a Chinese monk, I-Tsing, wrote that he visited Srivijaya in the year 671 for 6 months. The first inscription in which the name Srivijaya appears also dates from the 7th century, namely the Kedukan Bukit Inscription around Palembang in Sumatra, dated 683. Palembang landmarks include the Ampera bridge and the Musi River, the latter of which divides the city into two, Seberang Ilir to the north and Seberang Ulu to the south. The Seberang Ilir is Palembang's economic and cultural centre and the Seberang Ulu is its political centre.

Tourism and recreations
 1 Musi River, about 750 km along the river which divides the city into two parts, namely Palembang Seberang Ulu and Ilir opposite is the longest river in Sumatra. Since the first of the Musi River has become the economic lifeblood and the city of Palembang in South Sumatra Province. Along the banks of the river there are many attractions like the Ampera Bridge, Fort Religious Tourism, Museum of Sultan Mahmud Badaruddin II, Kemaro Island, 16 Ilir Market, home Raft, Pertamina's oil refineries, fertilizer plants PUSRI, beach Good Yellow, Musi II Bridge, Al Munawar Mosque, etc..
2 Ampera Bridge, a magnificent bridge which crossed over 1177 meters above the Musi River that connects the area and Seberang Ulu Seberang Ilir Palembang is a city icon. The bridge was built in 1962 and was built using the spoils of Japan and Japanese experts.
 3 Great Mosque of Sultan Mahmud Badaruddin II Palembang, Palembang is located in downtown, this mosque is the largest mosque in South Sumatra with a capacity of 15,000 pilgrims.
 4.Benteng Kuto Besak, situated on the banks of the Musi River and adjacent to Ampera Bridge, this fort is one of the Palembang Darussalam Sultanate of heritage buildings. Inside the fort there are the health office II Sriwijaya Military Command and hospitals. This fortress is the only fort in Indonesia and the stone-walled fortress eligible / defense that was built at his own expense for purposes of defense from enemy attack Europeans and not a hero named Europe.
 5. Mayor's Office Building, located in downtown, at first this building serves as a water tower because it serves to drain the water throughout the city so well known as the Office of Plumbing. Today this building serves as the Office of the Mayor of Palembang and there are spotlights on top of buildings that beautify the face of the city at night.
6. Kambang Iwak Family Park, a lake situated in the tourist center of town, close to Palembang mayor's residence. On the banks of this lake there are many families and recreation arena crowded on holidays. Also in the middle of this lake there is a fountain that looks beautiful at night.
7. Punti Kayu Tourism Forest, a tourist jungle city located about 6 miles from the city center with an area of 50 ha and since 1998 designated as protected forests. In this forest there is a family recreation area and a local shelter a group of monkeys: long-tail macaque (Macaca fascicularis) and monkey (Macaca nemistriana) under the Sumatran Pine wood (Pinus mercussi).
 8. Srivijaya archaeological park, the remnants of Sriwijaya site located on the banks of the River Musi. There is an inscription and stone relics, complex of ancient pond, artificial island and canals dated from the Srivijayan kingdom in this area. The Srivijaya Museum is located in this complex.
 9. Bukit Seguntang archaeological park, located in the hills west of Palembang city. In this place there are many relics and tombs of the ancient Malay-Srivijayan king and nobles.
10. People's Struggle Monument, located in downtown, adjacent to the Great Mosque and Ampera Bridge. As its name in this building there are relics of history in the colonial period.
11 Balaputradewa Museum, a museum that holds many objects - relics of Sriwijaya.
12 Sultan Mahmud Badaruddin II Museum, located near the Bridge and Fort Ampera Religious Tourism and former royal palace is one of the relics of Palembang Darussalam. It poses a lot of objects - objects historic city of Palembang.
13 Textile Museum, located on Merdeka Street museum keeps objects of textiles from all regions in South Sumatera Province.
14 Tengkurep Crater
15 Cheng Ho Mosque Palembang
16 Kampung Kapitan
17 Arab village
18 Songket Craft Centre
 19Kemaro island
20 Sungaigerong

 Culture 

Since ancient times, Palembang has been a cosmopolitan port city which absorbs neighboring, as well as foreign, cultures and influences. The influences and cultures of coastal Malay, inland Minangkabau, Javanese, Indian, Chinese, and Arab, has created a rich Palembang culture. Throughout its history, Palembang has attracted migrants from other regions in the archipelago, and has made this city as a multi-cultural city. Although today the city had lost its function as the major port city in the archipelago, the remnants of its heyday still evident in its culture. Most of its population was then adopted the culture of coastal Malays and Javanese. Even now it can be seen in its culture and language. Word such as "wong (person)" is an example of Javanese loanword in Palembang language. Also the Javanese knight and noble honorific titles, such as Raden Mas or Raden Ayu is used by Palembang nobles, the remnant of Palembang Sultanate courtly culture. The tombs of the Islamic heritage was not different in form and style with Islamic tombs in Java.

Artforms
 Art and culture of Palembang, among others:
 1Art Dul Muluk (traditional drama performances Palembang)
2 Traditional Palembang dances such as Gending Sriwijaya, Tanggai and Tapak Tiga dances are usually held in wedding reception or performed to welcome and honor the guests.
3 Regional Songs such as Dek Sangke, Cuk Mak Ilang, Pempek Lenjer, and Ribang Kemambang 4Traditional House of Palembang is Limas House and House Raft
5Ornamental boat festival and competition in the River Musi bidar
Palembang also holds a variety of festivals every year, among them, "Sriwijaya Festival", held in June to commemorate Palembang's anniversary, Bidar and Ornamental Boat Festival celebrate Independence Day, and various festivals commemorating the Islamic New Year, Month of Ramadan, and New Year's Day.

Chapter III 
Conclusion 
 based on the above explanation of the history, culture and tourism, it can be concluded that the way to market local wisdom in Palembang is with exploring Palembang cultures and also to promote tourism in Palembang, with such local wisdom in Palembang could be in the know and can attract tourists to visit palembang.

Dimas Bayudira
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