Monday, February 3, 2025

Curatorial Proposal: Recasting Shadows

note: this text was submitted as an assignment for Contemporary Art and The Global module at SOAS, University of London, and was not intended as a real exhibition proposal in the foreseeable future. 

when I submitted this assignment, it was more than just an attempt to get a good grade—it was an excerpt of an existential identity crisis and a 'love letter' to my hometown. Eventually, this piece received quite positive feedback from my convenor.


Curatorial Proposal: Recasting Shadows


Recasting Shadows is an exhibition that reexamines how Indonesians perceive their identities, shifting from a narrative rooted in colonial victimhood to one that embraces complexity, autonomy, and a multifaceted identity. Through paintings, sculptures, and installations, this exhibition explores Indonesia’s journey from the shadows of colonial histories to the light of self-realization and nuanced self-determination (Hujatnikajennong, 2010).


Drawing inspiration from Plato’s allegory of the cave, Recasting Shadows reflects on the collective journey of Indonesians moving from external narratives and imposed perceptions to a vibrant complexity of modern identity. Much like the prisoners in Plato’s cave mistaking shadows for reality, Indonesians have grappled with an identity shaped by colonial and feudal frameworks (Vickers, 2020). This exhibition illuminates the transformation from these shadows—including reductive archetypes and victimhood narratives—to a dynamic, self-determined understanding of identity.


Indonesia, an archipelago with a long history of trade, colonial rule, and socio-political upheavals, has continuously evolved amidst external influences and internal struggles. From early colonial encounters with European powers to the nationalist fervor of the mid-20th century and the socio-political turbulence of the Suharto regime, the country's historical narratives often emphasized victimhood. However, contemporary Indonesian artists are reclaiming and redefining these narratives, presenting layered interpretations of their identity (Supangkat, 1993).


The evolution of Indonesian modern art reflects a synthesis of traditional aesthetics and contemporary paradigms, where artists negotiate between local identities and global influences. Modernism in Indonesia emerged not as a mere adoption of Western styles but as a process of reinterpretation, creating a nuanced dialogue between the past and present. Recasting Shadows thus becomes a lens to view Javanese cultural and societal evolution through the eyes of its own people.


Javanese art and culture has traditionally been framed through a mystical and static lens, shaped by colonial perspectives that emphasized monarchical aesthetics. This static view has been consistently challenged by critics and artists who seek to emphasize the fluidity and adaptability of Javanese identity. By redefining tradition as a dynamic process, they underscore how contemporary Javanese art embraces innovation while remaining grounded in cultural memory (Yuliman, 1976).


The exhibition title, Recasting Shadows, draws on the metaphor of wayang kulit (shadow puppetry) as a symbol of Javanese tradition. Here, shadows become a dynamic force—reshaped and reinterpreted by artists who navigate contemporary frameworks. The selected artworks highlight the fluidity of identity and tradition, illustrating how cultural symbols evolve within changing socio-political contexts.


Banyumas, geographically positioned between the ancient kingdoms of Mataram and Pajajaran, embodies a distinct cultural ethos. Known for its phrase, "adoh ratu, cedhak watu" (far from the king, close to the stone), Banyumas has historically resisted the feudal structures of Javanese kraton (palace). This spirit of independence persisted through various historical upheavals, including the communist uprising of 1965, leaving deep cultural and political scars.


By spotlighting artists born in Banyumas area (including Cilacap and Purbalingga), the exhibition situates their works within this rich, complex history. Artists such as Sunaryo, Ugo Untoro, Nasirun, Bandu Darmawan, and Munir Al Sachroni defy centralized narratives of Javanese culture, rejecting colonial and feudal gazes. Instead, their works unconsciously draw from Banyumas’ ethos of resilience and humor, asserting autonomy and complexity in their artistic practices.


Inspired by the Gerakan Seni Rupa Baru (Indonesian New Art Movement) of the 1970s, Recasting Shadows highlights works that dismantle hierarchies and critique the elitism of “high art.” The New Art Movement emphasized pluralism and socio-political critique, rejecting the dominance of decorative styles. This ethos resonates deeply with the featured artists, whose works navigate local and individual expressions while challenging broader narratives.


Recasting Shadows aspires to be more than an exhibition; it seeks to ignite a dialogue about shifting identities, where Indonesians move from narratives of victimhood to narratives of empowerment. By showcasing artistic responses to Indonesia’s layered histories, the exhibition invites audiences to reflect on the intricate, self-determined nature of modern Indonesian identity in the contemporary era.


The featured artists in this exhibition collectively navigate the intricate relationship between tradition, modernity, and identity, creating a multifaceted dialogue within Indonesian contemporary art. At the heart of these explorations lies the interplay of light, shadow, and materiality, serving as a metaphor for introspection and transformation. Sunaryo’s installation, Lawangkala (The Door of Time), invites viewers into a liminal space, blending natural materials and controlled lighting to evoke cycles of entrapment and release. Shadows cast by the structure become dynamic agents of meaning, aligning closely with themes of personal and collective reflection.


Similarly, Nasirun’s Gunungan Emas deconstructs the classical gunungan motif, transforming it into a critique of societal imbalance. By layering sacred and profane imagery, Nasirun interrogates how cultural symbols are repurposed in contemporary contexts, challenging viewers to reconsider the roles of tradition in a globalized world. This tension between the sacred and the commodified resonates with Ugo Untoro’s Btara Guru on a Missile, where mythology meets geopolitics. The sculpture’s juxtaposition of a Javanese deity atop a missile critiques humanity’s ethical failures, emphasizing the fragile balance between power and harmony.


The exploration of shadows continues in Bandu Darmawan’s Pernyataan Tidak Tertulis (Unwritten Statement), an interactive installation that uses silhouettes and everyday objects to create participatory narratives. Drawing inspiration from wayang kulit, Bandu transforms the audience into active participants, blurring the boundaries between performer and observer while confronting unspoken elements of human connection. Meanwhile, Munir Al Sachroni’s Tidak Pernah Kering (Never Dry) channels the urgency of resistance, critiquing socio-political exploitation through jagged, frenetic compositions that elevate marginalized voices and collective memory.


Together, these works illuminate a shared commitment to redefining identity, asserting complexity, and fostering transformation within the evolving landscape of Indonesian art. Through their varied approaches, the artists challenge dominant narratives while celebrating the interplay of tradition and innovation.


Proposed Venue is The Indonesian National Gallery, Jakarta. This venue holds historical significance as a legacy of colonial architecture, which has evolved to witness and host the progression of Indonesian art. It symbolizes the transformation from colonial impositions to a space that celebrates the autonomy and diversity of Indonesian cultural expression.


A robust public program will complement the exhibition. Panel discussions featuring art historians, curators, and participating artists will explore key themes and provoke dialogue, encouraging deeper audience interaction with the exhibition's narratives. Workshops will provide hands-on opportunities to engage with techniques that explore the interplay of light and shadow, drawing inspiration from traditional wayang kulit and contemporary digital art practices. Guided tours, led by curators and docents, will offer layered interpretations of the artworks, enriching the visitor experience by connecting each piece to the exhibition's broader themes.


References

Hujatnikajennong, A. (2010). The Contemporary Turns: About the Indonesian Art World and the Aftermath of "the 80s".

Supangkat, J. (1993). Seni Rupa Era 80. Jakarta Art Council.

Vickers, A. (2020). The Impossibility of Art History in Indonesia. AESCIART Conference Proceedings.

Yuliman, S. (1976). Seni Lukis Indonesia Baru: Sebuah Pengantar.


Lawangkala (The Door of Time)
Artist: Sunaryo
Year: 2018
Medium: Bamboo and Fiber-Based Materials
Dimensions: Variable


Description:

Lawangkala, derived from the Javanese words lawang (door) and kala (time), is a transformative installation by Sunaryo, inviting viewers to step into a liminal space where time, memory, and the self converge. Originally conceived in 2018 to commemorate the 20th anniversary of Selasar Sunaryo Art Space, the tunnel-like structure made of bamboo and fiber-based materials resembles a traditional fish trap (bubu), signifying cycles of entrapment and release.

Visitors walking through Lawangkala are metaphorically and physically immersed in an act of passage—entering through the "door of time" to confront the transient nature of existence. This journey aligns seamlessly with the thematic essence of Recasting the Shadows, where the installation becomes a site of transformation. Shadows, cast by the woven structure under controlled lighting, play with perception, creating a dynamic interplay of light and darkness that speaks to the dualities of life—presence and absence, clarity and obscurity.

In a semiotic reading, Lawangkala acts as a threshold symbolizing change. The tunnel shapes an introspective experience, urging participants to reflect on their place within the continuum of time. Shadows along the passage evoke the fleeting traces we leave behind, a reminder of impermanence yet also of renewal. Walking through Lawangkala becomes a ritual of shedding old narratives and embracing new possibilities, embodying the exhibition's exploration of transformation and the metaphoric power of shadows.


Gunungan Emas

Artist: Nasirun
Year: 2018
Material: Acrylic on Canvas
Dimensions: Triangular, 182 x 210 cm

Description:

Nasirun’s Gunungan Emas transforms the classical gunungan motif from Javanese wayang into a postmodern critique of contemporary society. Traditionally symbolizing cosmic balance and transitions in wayang performances, the gunungan is reimagined to highlight societal dissonance and the commodification of spiritual values.

The triangular canvas, dense with layered imagery, mirrors the complexity of modern life, where sacred ideals clash with profane pursuits. The golden vertical axis evokes the sacred mountain (axis mundi), yet its fractured appearance reflects the erosion of harmony in a consumer-driven era. Nasirun critiques how traditions are repurposed, often at the expense of their original meaning, within a globalized context.

Gunungan Emas challenges the viewer to reconsider the role of cultural symbols in a world grappling with inequality and environmental degradation. By deconstructing the gunungan into a chaotic mosaic, Nasirun shifts its meaning from a static emblem of unity to a contested site of transformation. The golden axis underscores this tension, suggesting that while spiritual ideals endure, they are frequently overshadowed by greed and ambition. This work situates itself at the intersection of heritage and modernity, inviting reflection on the ways traditions are reshaped in response to global forces.


Btara Guru on a Missile

Artist: Ugo Untoro
Year: 2023
Material: Andesite Stone from Merapi mountain
Dimensions: Variable

Description:

Ugo Untoro’s Btara Guru on a Missile provocatively merges mythology with modern geopolitics. In this sculpture, Btara Guru, a Javanese deity associated with cosmic wisdom, trades his traditional mount, Lembu Andini, for a missile. The piece critiques humanity’s disconnection from nature and the escalating tensions of global power struggles.

Carved from volcanic stone sourced from Mount Merapi, the work reflects Ugo’s admiration for stone’s durability as a medium to communicate timeless messages. Part of the The Archeology Story series, this sculpture examines themes of environmental degradation, shifting ideologies, and the ethical challenges of technological advancement. The juxtaposition of sacred iconography and military weaponry underscores the fragile balance of peace, exploring how modern pursuits often undermine traditional values.

The missile symbolizes power and control but also questions humanity’s relentless focus on dominance. Ugo’s piece warns that change, though inevitable, can erode harmony and natural connections. The work uses satire and critique to highlight the double-edged nature of progress, prompting viewers to reflect on how nations can assert themselves with dignity and autonomy in an unstable world.



Pernyataan Tidak Tertulis (Unwritten Statement)

Artist: Bandu Darmawan
Year: 2018
Medium: Interactive Installation with Light, Shadow, and Found Objects
Dimensions: Variable

Description:

Bandu Darmawan’s Pernyataan Tidak Tertulis explores the ephemeral power of light and shadow to convey unspoken narratives. Using simple materials like a light projector and everyday objects, the installation transforms viewers’ physical presence into poetic, shifting silhouettes. Shadows on a blank canvas blur distinctions between the performer and the audience, creating a participatory space where meaning emerges through interaction.

This work draws from both traditional and contemporary visual vocabularies, resonating with the storytelling heritage of wayang shadow puppetry. By employing shadows as dynamic agents of meaning, Bandu critiques the transient, often overlooked elements of human connection. The installation captures fleeting gestures and narratives, encouraging participants to confront their "unwritten statements" and the silences within communication.

As part of Recasting Shadows, the work exemplifies the exhibition's focus on reimagining shadows as metaphors for liminality, ambiguity, and transformation. It challenges traditional notions of materiality, emphasizing the impermanence of presence in an increasingly mediated world. By anchoring shadows in real-time and space, Bandu’s installation prompts reflection on identity, absence, and the ways we navigate the boundaries between physicality and representation.


Tidak Pernah Kering (Never Dry)
Artist: Munir Al Sachroni
Year: 2021
Material: Wood on wood
Dimensions: 203.2  x 254  x 12.7 cm


Description:


Munir Al Sachroni’s Tidak Pernah Kering (Never Dry) is a visceral depiction of resistance, trauma, and critique deeply rooted in Indonesia’s socio-political struggles. The painting’s chaotic composition, with its vivid, frenetic strokes and haunting imagery, reflects the enduring violence and exploitation of land, people, and justice. This work draws upon Munir’s upbringing in Banyumas, Central Java, and his advocacy against land grabs and environmental destruction perpetuated by state and corporate forces.

The jagged forms and distorted faces evoke a sense of anguish, while textual elements and symbolic references weave together narratives of oppression and defiance. A central motif of a crucified figure looms above, resonating with themes of martyrdom and systemic violence. The vibrant yet unsettling palette underscores the tension between beauty and brutality, a hallmark of Munir’s Art Brut-inspired practice.

Part of a broader practice involving performance and visual art, Tidak Pernah Kering critiques power structures while elevating the voices of marginalized communities. Munir channels the energy of protest, merging personal and collective memory to create a work that is both intimate and universal. It speaks to the persistence of resistance, the scars left by exploitation, and the hope for justice and renewal in Indonesia’s future.


My convenor's comment:

"A very compelling and thorough proposal which clearly and eloquently presents the rationale, context and artist selections. There is plenty of contextual detail here but along with the concept of the shadow and the focus on contemporary artists from Banyumas you provide a coherent project. 

The wall labels are concise and informative and offer multiple entry point to each work.  Reference to the proposed exhibition venue The Indonesian National Gallery is also measured  and reasoned. A diligent and impressive curatorial proposal." 

Monday, January 20, 2025

Annotated Bibliography for Ryuta Kuwakubo's The Tenth Sentiment

this text was submitted as an assignment for the Theory and Method in Art History module at the School of Arts, School of Oriental and African Studies, University of London year 2024-2025




The Tenth Sentiment by Ryota Kuwakubo was displayed as the main installation in Indonesian National Gallery Instrumenta in 2018. This exhibition highlights the emerging new media art in Indonesia and Asia.


This artwork begins in a room with total darkness. Slowly, two toy trains with LED lamps move through the room, casting shadows of everyday objects onto the walls. These shadows grow larger and more expressive than the objects themselves, for example a colander becomes a looming tunnel, and small toy men turn into towering figures, even small pins resembling towers or trees when projected.


Williams, R. (2011). Culture is ordinary (1958). Cultural theory: An anthology, 5359.


Kuwakubo’s work reminds me of the mundaneness of daily life, unlike the 'high art' that I used to see, which depicts something unfamiliar, especially paintings from medieval Europe and places I have never visited before. The shifting images evoke a sense of distance, loneliness, and fleeting memories, often reminiscent of views seen from a car or train window. When the train reaches the end of the track, it reverses rapidly, as if mimicking the sudden rush of memory. This resonates with Raymond Williams’ notion in Culture is Ordinary (2011), where he asserts that culture is rooted in everyday experiences and is accessible to all, rather than confined to elite artistic expressions. Williams argues that the ordinary aspects of life should be celebrated as they shape our understanding of culture. Kuwakubo’s work exemplifies this idea by transforming the mundane into art, prompting viewers to reflect on their personal experiences and the ephemeral nature of memory, thus grounding art in the reality of lived experience.


Sontag, S. (1966). Against interpretation: And other essays. Picador


Unlike the paintings or sculptures that bore me, Kuwakubo’s work uses light and motion that are actually so simple yet successfully stimulate the visual senses. When enjoying the art, I just have to stand there and allow my eyes and ears to immerse in the artwork’s motion. I did not really want to give any meaning towards it, as Sontag (1966) argues in Against Interpretation that art should be experienced directly rather than be over-analyzed. She suggests that the tendency to seek deeper meanings in art can detract from the immediate sensory experience it offers. Instead of imposing interpretations, Sontag advocates for an appreciation of the form and the sensations it evokes, which aligns perfectly with my experience of Kuwakubo's work. It invites a visceral engagement, allowing the viewer to appreciate the beauty of its simplicity without the burden of interpretation.


Merleau-Ponty, M., Landes, D., Carman, T., & Lefort, C. (2013). Phenomenology of perception. Routledge.

Merleau-Ponty (1945) in his Phenomenology of Perception posits that perception is not a passive or detached act but an active, bodily interaction with the world. In The Tenth Sentiment, Kuwakubo uses light, shadows, and everyday objects to create a dynamic environment where the viewer’s perception shifts based on their movement through space, making them aware of their physical presence. 

The dialogue between the body and the world resonates with my experience of The Tenth Sentiment, where the viewer’s movements and vantage points continuously alter their understanding of the artwork. The play of light and shadow transforms ordinary objects into fleeting, ethereal landscapes, which emphasizes the idea that perception is shaped by the body’s engagement with the environment. Just as Merleau-Ponty argues that the perceiver and the perceived are intertwined, Kuwakubo’s work blurs the boundaries between subject and object, viewer and artwork, as the installation reacts to and depends on the viewer’s embodied experience.

In The Tenth Sentiment, perception is not about recognizing fixed meanings or forms but about the fluid and changing nature of experience itself. This aligns with Merleau-Ponty’s notion that perception is a continuous process of discovery, in which the body plays a central role. The viewer is not simply observing; they are part of the artwork’s unfolding, constantly negotiating the shifting interplay of light, space, and time.

Tiampo, M. (2011). Gutai: Decentering Modernism. University of Chicago Press.


Kuwakubo’s approach towards his artwork, especially The Tenth Sentiment, reminds me of the Gutai movement. Although the movement had already disbanded by the time Kuwakubo was born, its principles of experimentation and the integration of art with life resonate in his practice. Ming Tiampo, in Gutai: Decentering Modernism (2011), discusses how the Gutai artists sought to break away from traditional Western art narratives and embrace new materials and methods that emphasized process over product. Kuwakubo embodies this ethos by using technology and light in ways that challenge conventional art forms, inviting viewers to engage with the artwork in an immersive manner. Just as Gutai artists aimed to dissolve the boundaries between art and everyday life, Kuwakubo's work invites us to reconsider our perceptions of art as an integral part of our daily experiences, blurring the lines between the artist, the artwork, and the audience.


The exhibition featuring Kuwakubo’s work, Instrumenta (2018) in Indonesia National Gallery, marks a pivotal moment in the Indonesian art scene, reflecting a shift towards new media art and a departure from the “colonial gaze” that once exoticized Indonesia’s beauty, as seen in Mooi Indie paintings. Echoing the Gutai movement’s emphasis on breaking artistic boundaries and embracing new materials, Indonesian art scene are now actively reclaiming their narratives, moving beyond the passive imagery of the past and redefining their cultural expressions on their own terms.



The Night We Met, Song by Lord Huron (2015)


“I had all and then most of you

Some and now none of you

Take me back to the night we met”


As I observe the toy trains that move through the room,  the shifting shadows and light evokes a sensation of reaching for something that’s perpetually slipping away, much like fleeting memories of a distant, cherished moment. The installation’s ephemeral, dreamlike quality mirrors the sentiment of grasping at fragments of an experience, knowing it can’t be fully recaptured. The lights and shadows move and change, creating an almost haunting reminder of how memories distort over time—vivid one moment, then dissolving into the dark, leaving only traces. Kuwakubo’s use of ordinary objects transformed by light mimics the way memories and emotions become layered and distorted, taking on new forms as we try to revisit them, echoing the deep yearning in Lord Huron’s lyrics to return to a moment that has since slipped away.


My additional notes: I find annotated bibliographies to be an interesting method for understanding a topic—in this case, a work of art. But they can also be applied to analyze social phenomena, discourses, and more.  

By the way, this assignment got the highest grade among all my other midtem assignments in Term 1. I was surprised, haha!

Thursday, August 15, 2024

Meneroka

Ada istilah dalam bahasa inggris dan bahasa jawa yang dulu saya kira tidak ada padanannya dalam bahasa Indonesia. Trailblaze atau mbabat alas, sebuah aktivitas membuka lahan (yang mana biasanya berupa hutan) untuk dijadikan ladang pertanian dan atau pemukiman.

Sebenernya mau ngomong banyak tentang teori pembangunan ekonomi a la Rostow tapi gak usah lah ya.

Jadi intinya adik-adik, semua hal itu pasti ada mulanya, tidak ‘mak jegagig’ tiba tiba ada. Sawah di deket sekolah kakak saya itu jelas dulunya hutan, kawasan SCBD itu dulu tempat jin buang anak.

Oke, balik ke mbabat alas, ternyata ada kata yang definisinya hampir sama di kamus besar bahasa Indonesia, yaitu teroka

Meneroka, mungkin akhirnya itu jadi highlight hidup saya beberapa tahun ke belakang. 

Walkisah, setelah lulus S1 saya bekerja di sebuah organisasi yang sangaaat besar, namanya Perserikatan Bangsa Bangsa. Memang ‘cuma’ di kantor urusan pembangunan nya di Indonesia. Tapi saat itu saya menjadi sekrup kecil dari sebuah sistem yang sangat besar.

Hari hari saya jengah dengan mematuhi aturan yang seabrek abrek. Mau aturan apa aja dari ukuran amplop hingga tarif bayar pemuka agama? ada.

Little did I know, pengalaman saya yang penuh kejengahan itu sedikit banyak saya ‘bawa’ ke perjalanan karir saya berikutnya.

Di sebuah malam yang random, Agi ngajakin (atau mungkin lebih tepatnya nyuruh) saya bikin Think Policy jadi ✨social enterprise✨.

Singkat cerita, di sebuah sore yang random saya juga diajak Pras bikin ✨Badan Layanan Umum✨ yang mengurusi Museum dan Cagar Budaya, kelak lembaga ini punya nama beken yaitu Indonesian Heritage Agency.

Dan kesamaan dari dua lembaga tersebut, yang kira2 mengambil hampir seluruh waktu late 20s saya, haha. Setelah jadi saya tinggalin.

Lol, sebenernya saya sudah cukup lama mencari padanan yang bisa membantu saya meromantisasi pengalaman tersebut. Hmm kayaknya seperti doula yang membantu ibu bersalin (karena ide berdirinya institusi tadi tidak berasal dari saya), atau arsitek juga tidak menempati rumah yang ia rancang. Gaudi mati tidak pernah melihat Sagrada Familia selesai dibangun.

Halaaakh

Kemudian, hari ini saya menemukan kata itu, peneroka. Saya membayangkan leluhur saya, Demang Candrajaya I datang ke Banyumas untuk membuka lahan di sana. Gak mudah pasti, tapi akhirnya keturunannya kawin mawin dan lahir di situ.

Sebenarnya mungkin begitulah nature-nya manusia.

Memulai 

(Ya kadang jadi eksplotasi juga sih, LOL)

Di ulang tahun saya yang ke-30 tahun kemarin saya bersyukur. Begitu banyak hal yang saya mulai. Dulu gadis kabupaten ini sendirian pergi ke Jakarta buat kuliah di UI. Saya masih ingat betapa deg2an nya naik KRL ke Stasiun Palmerah, untuk kemudian jalan kaki ke kantor Kompas mendaftar magang (yang akhirnya gak diterima).

Dan berkat pekerjaan juga saya bisa ke Sabang sampai Papua (sayang Merauke belum). Bertemu begitu banyak orang dengan cerita-cerita yang luar biasa.

Gila yah seru banget hidup tu 🥰

Mungkin nanti suatu saat saya akan menetap di suatu tempat seperti manusia modern paska agrikultur (jiakh).

Hingga saat itu tiba, mungkin saya akan terus meneroka,

Mbabat alas

(Lah mengko alase entek gae IKN)

wkwkwk

Tuesday, July 2, 2024

30 Lessons I Learned Before Turned 30

 

  1. Know the world: learn debate and buy stocks.

  2. Love people, but most importantly yourself

  3. Get a pet

  4. Be reflective, ask people and yourself

  5. Solo travel, you will see kindness around the world

  6. Learn other language

  7. Boundaries

  8. Put your ideas out there, you may find your like-minded people

  9. Learn to let go

  10. Know mundane things that made you happy

  11. Be assertive, communicate your disappointment

  12. Your life grows around decisions that you made

  13. Love people, use stuff, not vice versa

  14. Take a rest

  15. Humans, you and other people are complex, have enough empathy for them

  16. Forgive your parents

  17. Archive your achievements

  18. Menghalalkan cara yang halal, know your value and stay true to them

  19. Embrace imperfections, excellence consists of some failure and its lessons learned

  20. Find your flow, sholat is mainly a 'structure' of your life

  21. Love your body, and only love can hurt like gym

  22. Make yourself your own reference point

  23. Comparison is the thief of joy, but reference is good

  24. ASK FOR IT, if you want it

  25. A job may last a year or two, but a career is long-term, you are forever

  26. Take care of yourself

  27. Learn that grief is humane

  28. Learn to give and receive appreciation genuinely

  29. Discipline had many forms (including nocturnal)

  30. Your work is not you, but part of you


I know this is a redundant and non-MECE list, I was also planning to write a post about each point, god knows when

But this post alone is better than nothing, hopefully

Friday, January 5, 2024

Itinerary Solo Trip ke Viet Nam (Ha Noi, Ha Long Bay, dan Sa Pa)

Salah satu momen paling altering my brain chemistry tahun lalu adalah solo trip ke Viet Nam. Dan atas tingginya permintaan warga, maka saya buatlah itinerary seadanya ini. Mungkin nanti akan dilengkapi foto, mungkin juga tidak.

Itinerary ini dibuat berdasarkan agenda liburan shantay gue, sebenernya bisa lebih compact atau lebih banyak kegiatan, tapi asas hidupku adalah malas-malasan, so terima aja lah yagesya. Itinerary ini juga ga dilengkapi jam karena jujur udah lupa, wkwk. Dan agenda-agenda kurang penting kayak makan indomie di warung atau leyeh leyeh di airbnb temen juga tidak dimasukkan ygy. Tempat makan yang kurang berkesan juga gak gue masukan ke sini.


Day 1: 


Arrive at Ha Noi


Pas sampai bandara Ha Noi, bisa naik grab car ke hotel. Recommended buat nginep di daerah Old Quarter, kalau mau lebih sultan bisa di French Quarter. Hotel di Old Quarter banyak yg murah tapi kebanyakan kecil-kecil, tapi kamarnya gede kok (penting).


Gue nginep di Hanoi Serenity Hotel, Serenity Diamond Hotel*


Not really recommended but location wise sangat strategis, pilih hotel lain aja di Old Quarter


Strolling around Old Quarter 


Jalan kaki dari hotel ke tempat makan, seru sih di Old Quarter banyak kafe, souvenir shop dan resto yang beragam jenis.


Dinner at Pho 10 Ly Quoc Su

https://maps.app.goo.gl/o78TeGwAtsfGnDzd7


Beneran enak dan relatif murah, tapi lumayan ngantri dan cici-cicinya agak galak :’. Katanya ini dapet anuan Michelin Bib Gourmand.


Day 2:


Brunch di Don Duck

https://maps.app.goo.gl/jzoRZaxCeCgKPJ3PA


Ini juga masuk Michelin Guide, gue pesen Grill Duck on The Table, mayan begah buat 1 orang tapi enak, di google maps banyak yang komen overprice tapi menurut gue sih worth the price.


Ke Viet Nam Rail Cafe


Kalau mau ke tempat instagramable ini, harus atas persetujuan warlok ya. Jadi, pas dateng ikutin dah tu salah seorang warlok yang stand by di pinggir jalan, dan sebenernya by ‘cafe’ itu cuma nongkrong di samping rumah orang sih, dan kita juga harus order makan/minum kalo ga warloknya ngamok. Kalau mau pas banget ada kereta lewat, silakan cek jadwalnya.



Day 3:


Ke Ha Long Bay


Pesen trip yang di traveloka ini terus nurut aja sama abangnya, tripnya seru kok dan udah dapet makan siang di kapal (enak juga makan siangnya). Ada juga trip yang nginep di cruise, silakan dipilih. Destinasi dan tour guidenya semua seru. Kalau mau naik speed boat nambah bayar tapi gue lupa berapa. Agak scam di awal trip kita ‘dipaksa’ ke peternakan mutiara, tapi ga harus beli kok, dan di sini malah bisa istirahat, beli minum, dll.


Oh iya di Ha Long ga boleh bawa single use plastic ya, kalau ketahuan bakal disita petugas setempat. Disarankan ngasih tips ke tour guide, supir, dll sesuai kemurahan hati kalian.


Booking via

https://www.traveloka.com/en-id/activities/Vietnam/product/ha-long-bay-1-day-cruise-tour-5596295958911



Day 4:


Ke National Museum


Beli Tiket on the spot, lupa harganya berapa kayanya 50ribu VND. Gedung museum nya ada 2 yang berseberangan, satu gedung berisi sejarah klasik Viet Nam, satu gedung lagi tentang kejayaan komunisme di Viet Nam dan perang Viet Nam VS Amerika Serikat.


Strolling around French Quarter


Sembari nunggu kereta malam ke Sa Pa, bisa ziarah ke Mausoleum nya Uncle Ho Chi Minh atau sekadar jalan-jalan menikmati arsitektur peninggalan kolonial Perancis di tengah kota.


Naik Sleeper Train ke Sa Pa


Nah ini pengalaman paling seru sih sepanjang trip, naik kereta ke Sa Pa, booking via Klook nanti ada mas-mas nungguin gitu di luar stasiun buat ngasih tiketnya. Dikasih tempat duduknya ngacak tapi kalau beli bareng rombongan mungkin bisa request 1 kabin. Keretanya bersih dan oke, sepanjang perjalanan saya bisa tidur nyenyaq.


Booking via https://s.klook.com/c/l1PVe22jyV



Day 5: 


Sampai si Lao Cai Station, perjalanan sampai ke Sa Pa Town


Nah ini nih yang gak ada di tiktok, ternyata kalau naik kereta ke Sa Pa, itu sampainya di Lao Cai station, yang mana masih jauuuh dari Sa Pa seperti di tiktok tiktok, wkwk. Walaupun kurang prepare, si mas-mas Klook yang tadi ngasih tiket ternyata bisa provide taksi dari stasiun ke kota, harganya 500ribu VND yang mana agak lumayan ygy tapi emang jauh sih perjalanan dan opsi lainnya kayaknya naik bus, jadi yaudah naik taksi aja.


Check in Hotel


Karena sampai di Sa Pa pagi banget, udah siap-siap nitip koper aja di resepsionis hotel, ternyata boleh dong check in pagi banget, huhu rejeki anak solehah. Jadi bisa leyeh-leyeh sebentar di hotel.


Gue nginep di Freesia Hotel Freesia Hotel Sapa


Ke Sun World Fansipan


Atraksi utama di Sa Pa ya Sun World Fansipan ini cenah, btw dari hotel gue ke sini bisa jalan kaki walau agak jauh. Opsi lain kayanya bisa naik taksi (bisa minta tolong resepsionis hotel) atau nyetop di jalan.


Gimana ya jelasinnya, jadi si Sun World Fansipan ini semacam taman bermain kayak dufan gitu kali ya, untuk ke sana kita naik kereta wisata gitu. Nah abis dari taman bermain, kita naik cable car alias kereta gantung buat sampai ke bukit Fansipan yang mana konon titik tertinggi di Indochina. Seru sih sangat terkelola dengan baik the whole place. 


https://www.traveloka.com/en-id/activities/Vietnam/product/sun-world-fansipan-legend-cable-car-in-sapa-2000908873656


Btw ini pilihan tiketnya kan banyak banget, pilih yang paling mahal aja itu udah paling all in. Nanti pas masuk dikasih print out barcode sekali yg bisa dipake buat tiket terusan (atau bahkan pake barcode dari email gitu). Canggih deh ga ada pungli.


Notes about Sa Pa:


  • Cuaca di Sa Pa relatif lebih dingin dibanding Ha Noi, gunakan jaket dan sepatu yang memadai, apalagi kalau mau ‘manjat’ sampe Fansipan

  • Sinyal internet di Sa Pa ga ada, atau mungkin tergantung provider, tapi perbandingannya jauh dengan di Ha Noi yang stabil banget, tapi hampir setiap kafe atau tempat umum ada WiFi yang kenceng

  • Di Sa Pa belum ada gojek/grab seperti di Ha Noi

  • Sebenernya banyak atraksi lain yang menarik tapi gue belum sempet cobain karena di Bulan September itu hujan mulu.



Day 6:


Brunch di Gecko Cafe


Tadinya gue pesen bis pagi banget buat balik ke Ha Noi ternyata dipindah jadwalnya karena penuh, abis check out hotel, bisa brunch atau lunch di Gecko Cafe. Jujur menunya b aja (eh tiramisunya enak deng), tapi tempatnya lumayan nyaman. Tadinya gue mau ke Gecko Cafe yang di sini eh abang taksinya malah nyasar ke sini. Again, kalau mau pesen taksi bisa minta bantuan ke restoran. Orang sini mah baik baik banget deh, jadi komunis jahat itu cuma mitos ygy.


Naik Sleeper Bus Kembali ke Ha Noi


Opsi transportasi lain dari Sa Pa ke Ha Noi (atau sebaliknya) selain kereta adalah sleeper bus. Sempet panik karena di Klook dan Traveloka cuma bisa pesen H-24 jam. Ternyata di TripAdvisor bisa dadakan. Kelebihan sleeper bus lebih enak karena ga usah jauh-jauh ke Lao Cai station dan lebih murah. Kekurangannya lebih sempit, wkwk dan ga ada toilet nya huhu (harus tahan beser). Tapi tenang aja dia berhenti beberapa kali di rest area kok. Atau book sleeper bus yang lebih gede juga ada sih.


Booking Sleeper Bus di TripAdvisor


Last Check In di Ha Noi


Sebenernya bisa langsung pulang kalau mau, tapi aku gamau. Wkwk. Mau makan pho sekali lagi di Ha Noi sebelum nginep bentar dan pulang besok.


Gue nginep di Wecozy Nội Miếu seru deh ini contactless hostel gitu masuk gang tapi masih di daerah Old Quarter yang rame, dan kamarnya luaass. Sayang cuma semalem di sini.


Day 7:


Flight Back to Singapore- Jakarta


Bid farewell to tanah komunis, agak menyesal banyak yang belum dicoba tapi insya Allah one day balik lagii.


General note about Viet Nam (Ha Noi):

  • Sediakan cash walaupun contacless card bisa dipake di hampir semua toko. Kalo kehabisan cash bisa tarik tunai aja di ATM, seingetku sih fee nya ga terlalu gede

  • Apps gojek dan grab bisa dipake buat motor, mobil, dan delivery food, payment methodnya bisa cash atau connect ke CC di apps nya

  • Banyak yang belum bisa Bahasa Inggris, always sedia google translate



Kalau mau lihat gambaran budget bisa lihat di sini