Ramadhan in Trenggalek: Takjil Hunting for Iftar!

               A month most awaited by Muslims is able to open new hopes as well. This month of Ramadan, the weather in Trenggalek shows sunny days without rain. From 6 o'clock in the morning, the sun was seen shining its light strongly as the cool Trenggalek breeze hit me when I go out. Activities are still going well as they should. I always look forward to certain times in Trenggalek. However, during the pandemic, there are several activities that suppress and reduce the usual amount of event number. In one year, the activities in Trenggalek are quite promising. There will be activities related to culture, anniversary celebrations, to certain customs following the specific moment. I was able to feel the atmosphere that enveloped the month of Ramadan every year with all the uniqueness that was expected in anytime.

            In connection with the time of Ramadan, Trenggalek will clearly appear crowded in several locations, especially markets. Two years ago, Trenggalek set up a market large enough to replace the old market which was hit by a big fire. The market is called Pasar Pon which is located in the middle of Trenggalek city, not far from the Alun-alun. Based on the Alun-Alun, I needed to go around the location because the one-way street then went straight through the afternoon market until I found the Basuki Store intersection. From there, I immediately turned left and found Pon Market. It is very easy. Easy access also makes me frequent Pon Market for some reasons. This Ramadan is no exception. What is eagerly awaited during Ramadan is the number of takjil food sellers around Trenggalek Square. However, now the location has been moved to Pasar Pon, which has a wide space outside.

 

                I went to Pon Market from home which took about 7 minutes. During the trip, Trenggalek is surrounded by trees and small houses. Recently, the city has also started to open many cafes initiated by young people. After arriving at Pon Market, I chose a very accessible and spacious parking lot. Either using a motorbike or a car can be a flexible consideration. I was quite easy to use the existing infrastructure at that location. Happily, I immediately entered the courtyard of the Pon Market, which is a place where takjil food is sold during Ramadan. Some of the traders who sell their wares are old sellers who have been used to selling during the month of Ramadan in the square in recent years. With the attention of a trend in food and beverages advancing, many other sellers arrived among young people which came to the bustling bazaar during Ramadan. I think the weather in Trenggalek is starting to become erratic, because suddenly clouds cover the entire sky and I'm worried that it will rain and disrupt existing activities. With that said, I suggest keeping a raincoat or umbrella ready. There are several policemen on guard around the area to secure any possibility. There are also free vaccines and blood donations there which are available after iftar. After striding there, I found a drink and snack stand. The sellers still wear masks so that product sterility is well maintained. Basically, most Trenggalek people like coconut milk and thick soup, using vegetables that are available around. It is natural for people to hunt for similar foods for iftar. 

                However, upon closer inspection, I found that with the many variants of viral food and drinks on social media, sellers are now starting to dare to start new things in terms of new types of uniqueness. In the past, if you pay attention, the color of the type of food will only look simple and tend not to be strange. Green, red, brown for gravy and fried foods such as tofu and tempe. When I look in more detail, now takjil looks more millennial to compete with another broader style. The snacks that are sold are not only from Trenggalek but have begun to spread to Korean, Japanese and western copies. This clearly spurs visitors to come to look for iftar food. Without a doubt, people who visit have high expectations for enjoying the various food supplies.

                Every day, many people come from various backgrounds. I can see office workers who don't have time to prepare iftar menus at home choose to buy at this location to save time and energy. The variety of choices is able to provide an opportunity for those who are bored with home-cooked food. I also like how many families and young people are enthusiastic to come to spend time waiting for the adzan Maghrib. Unfortunately, slowly along with the ticking of the clock, a drizzle of rain came. The sellers are still in place while covering their goods with the plastic they prepared beforehand. Not to dampen the enthusiasm of shoppers, many of them still arrive and then wear coats or umbrellas to get what they have been waiting for. I was able to feel joy even though it was drizzling. Closing for my arrival at Pon Market today was quite pleasant with enthusiastic visitors. Even though the afternoon ended with rain, I was able to buy some of the food there such as Takoyaki and fried food.

Trenggalek, 16 April 2022

 

Budi Darma “Jungkir Balik” Breaks Down Theory in Literary Works

 

                   The theory by Budi Darma as a literary professional in Indonesia comes with a unique style of how He forms and modifying the set of literary structure. He can build the characteristics within his art in novel, poem and short story through the main point such as linguistics model, objectivity, subjectivity and the form of his writing style. The most well-known literary result by Budi Darma is how the inherent theory about "Jungkir Balik" broadly scattered around. Many people impressed how dharma expresses a writing style, plot and even a story that is identical to its uniqueness. In the symposium which was attended by many speakers, there were 2 sessions that were very focused on the research of Budi Darma's literary works. Experts claim that Budi Darma has a special characteristic in each of his writings. How the plot is followed, how the characters are made, until the scheme or language used shows its own identity.

                        The reasoning possessed in this theory can be analysed in quite number of his works, so that experts have formulated some of his identical thoughts related to the many reflections of life from his own figure. The first example is about his novel where there are some general schemes imprinted on his work. In the first season of the symposium, this speaker, Mr. Faruk gave an explanation about the literary genre of Budi Darma. It was related into “Jungkir Balik I” theory which how he combined literature, completely open minded world, contains many possible meanings or polysemy, interpretations, research that full of the mysteries of life that never reach into final as the description of something that has not or never existed. Furthermore, in “Jungkir Balik II” theory Faruk states that Budi Darma focuses in reality and subjectivity where the story takes place, plot and the characters are connected. The way he gives a dense event that occurred until the adrift of characters that supported the core of Budi Darma's work made a series of creative processes as well as good concepts and patterns.

                   Many essays reveal about how Budi Darma came up with ideas which he reflexively got from his daily activities, reflections on the reality of human beings, to the occasional abstraction of his own mind set. Into the follow-up discussion, the theory in Budi Darma about "Jungkir Balik" is an eccentric term for published works. The term is given by how the reality that is in his writings with the life he lives. There are times when Budi Darma in his works shows a striking bias, especially in his works in the 80s and 90s. The dissection of dharma works such as novels, poems and short stories supports its own enjoyment after being noticed. Experts understand that if Darma has revealed how he writes, just reflexively pour your ideas and immediately look for a typewriter. That way Darma can immediately continue his work to completion.

                   Additionally, aside from Faruk, Akmal is another speaker with Okky who talk about the theory and writing style formulation the most. Akmal explained that the main model of Budi Darma literary works is about the form, contents, freedom of talk and the theme. This discussion is included in his theory of "Jungkir Balik" where the concept is most attached to the characterizations and impressions given. In the initial conversation, the theory was claimed because the experts who had known him actually thought that Budi Darma's literary works were inversely related to his true character. The example given by the speakers is when the author's attitude towards his own work, where experiences and ideas flow, becomes a reference for the sustainability of the work. The concepts, patterns and imagery of Budi Darma's writing are summarized in a discussion which is closely related to mainstream, dominant and vocalizations. The domain that is used as an example in this discussion illustrates how the figure of Budi Darma writes stories as serious literature on the other hand he is a kind, well respected and humble person. However, as soon as he stirs a work on a novel, poetry or short story, the image given will be different.

                   For good measure, this study comes further into the writing form style that bring several schemes regarding the sequence of ideas and forms of disclosure, both on themes, characters, traits or characters and the plot. The characteristics given to Budi Darma's literary works are identical with the formation of themes that are full of irony or sadness. Akmal explained that the theme of the struggle for life is a special sign of his work. The characters depicted are also inclined towards someone with strong, positive, and unyielding nature otherwise the destiny made by the author also looks sad. Budi Darma often gives the character a miserable life, alone, and uses the first person point of view. The character giving by the author reflects a strong psychology, telling the struggle of life that has no happiness. There are even times when Budi Darma is prone to trigger opposing characters. Along with it, how the plot is dense in flexibility, easy to understand, uses a forward-looking sequence but often gives a picture of continuous failure.

                   Together with those statements, Budi Darma's short story is also not much different if it is revealed further. As discussed by another speaker, namely Triyanto, the architecture of the literary works shown is very inclined to chaosmos. Chaosmos itself means an unstructured structure, where chaos is a wild and unpredictable occurrence while mos is order, something that is in line. With that, the existing characteristics include plots that show the whole without any different splits, complex events, there are a unity and connection, as well as life crises and the processes followed. The example taken is Budi Darma's work, "Orang-Orang Bloomington" which is actually an unstable structure, changing. The plot starts from the middle and the conflict suddenly appears while the character will reveal itself which follows the plot. This makes the explanation of "Jungkir Balik" as a thought that the reality of the world and death does exist.

                   The analysis of Budi Darma literary works is supported by Okky Madasari as the speaker in this symposium, the dissection of the essay that she did on Budi Darma's work show how the vocalization of a single subject and a series of existentialism discourses that support the ups and downs of human beings already exist in the concept of "Jungkir Balik" itself, namely that Budi Darma is very focused on mapping one's destiny. In the 80's and 90's, literary works were synonymous with a work that led to social criticism, and Okky believed that Budi Darma was one of them. He may directly or indirectly challenge the current, show new faces and call it as a work of resistance. Okky and Triyanto called this as a deconstruction where some literary works delivered innovation, modification, radical and messed structure. It can be the reason why “Jungkir Balik” theory comes as an identity of Budi Darma characterization which is shown by Faruk, “tokohnya diam, pikirannya bergerak.”

 

 

References

“Simposium Nasional Menuju Teori Sastra - Dunia Jungkir Balik Budi Darma” (2021). Youtube: https://www.youtube.com/watch?v=PToIhe92o9s

 

LEMBAR JAWABAN UAS MATKUL PANCASILA

LEMBAR JAWABAN UAS MATKUL PANCASILA 

KELAS LITERATURE 2019A

Nama : Silvia Andaresta

Kelas : A

NIM : 19020154004

Dosen : Bapak Purbodjati

UNIVERSITAS NEGERI SURABAYA

RUMUSAN PANCASILA YANG DIRUMUSKAN OLEH 3 TOKOH PENTING INDONESIA

Pancasila Proposals which are Submitted by 

Three People from Indonesia

          The effort to formulate Pancasila as the basis of the state of the Indonesian Council on 28 May-1 June 1945. Personal proposals put forward in this trial were submitted by 3 figures namely Muh. Yamin, Mr. Soepomo, Ir. Soekarno. The Pancasila proposal as the basis for the life of nation is :

• Muhammad Yamin gave a speech on 29 May 1945 formulating :

1. National Fairy
2. Humanity Fairy
3. God Fairy
4. Populist Fairy
5. Welfare of the Purpose

• Ir. Soekarno made a speech on first June 1st 1945 gave a basic concept of Indonesia independence, such as :

1. Nationality
2. Humanity
3. Conference
4. Consensus
5. Delegation
6. Social Prosperity
7. Cultural Divinity

• Mr. Soepomo made a speech a basic concept of Independence Indonesia, such as :

1. The Basic of Unity and Kinship
2. Submission to God
3. Democracy
4. In the Economic Field of the Country is Familial
5. The State of Indonesia is Greater East Asia

Oleh : SILVIA ANDARESTA

💗 Please take a knowledge as much as you can from this small blog! Have a nice day and keep healthy!

MENGAPA PANCASILA MERUPAKAN SISTEM FILSAFAT?

MENGAPA PANCASILA MERUPAKAN SISTEM FILSAFAT?

               Pancasila sebagai sistem filsafat merupakan bahan renungan yang menggugah kesadaran para pendiri negara, termasuk Soekarno ketika menggagas ide Philosophische Grondslag. Perenungan ini mengalir ke arah upaya untuk menemukan nilai-nilai filosofis yang menjadi identitas bangsa Indonesia. Perenungan yang berkembang dalam diskusi-diskusi sejak sidang BPUPKI sampai ke pengesahan Pancasila oleh PPKI, termasuk salah satu momentum untuk menemukan Pancasila sebagai sistem filsafat. Kendatipun demikian, sistem filsafat itu sendiri merupakan suatu proses yang berlangsung secara kontinu sehingga perenungan awal yang dicetuskan para pendiri negara merupakan bahan baku yang dapat dan akan terus merangsang pemikiran para pemikir berikutnya. Notonagoro, Soerjanto Poespowardoyo, Sastrapratedja termasuk segelintir pemikir yang menaruh perhatian terhadap Pancasila sebagai sistem filsafat. Oleh karena itu, akan dibahas kedudukan Pancasila sebagai sistem filsafat dengan berbagai pemikiran para tokoh yang bertitik tolak dari teori-teori filsafat.

               Mengapa mahasiswa perlu memahami Pancasila secara filosofis? Alasannya karena mata kuliah Pancasila pada tingkat perguruan tinggi menuntut mahasiswa untuk berpikir secara terbuka, kritis, sistematis, komprehensif, dan mendasar sebagaimana ciri-ciri pemikiran filsafat. Setelah mempelajari bab ini, diharapkan mahasiswa dapat menguasai kompetensi sebagai berikut. Bersikap inklusif, toleran dan gotong royong dalam keragaman agama dan budaya; mengembangkan karakter Pancasilais yang teraktualisasi dalam sikap jujur, disiplin, tanggungjawab, peduli, santun, ramah lingkungan, gotong royong, cinta damai, responsif dan proaktif; bertanggung jawab atas keputusan yang diambil berdasar prinsip musyawarah; memahami dan menganalisis hakikat sila-sila Pancasila, serta mengaktualisasikan nilai-nilai yang terkandung di dalamnya sebagai paradigma berpikir, bersikap, dan berperilaku; mengelola hasil kerja individu dan kelompok menjadi suatu gagasan tentang Pancasila yang hidup dalam tata kehidupan Indonesia.

   A.   Menelusuri Konsep dan Urgensi Pancasila sebagai Sistem Filsafat

1. Konsep Pancasila sebagai Sistem Filsafat

a. Apa yang dimaksudkan dengan sistem filsafat

Apakah Anda sering mendengar istilah “filsafat” diucapkan seseorang, atau

mungkin Anda sendiri seringkali mengucapkannya? Namun, apakah Anda

mengerti dan faham apa yang dimaksudkan dengan filsafat itu? Untuk itu,

coba Anda renung dan pikirkan beberapa pernyataan yang memuat istilah

“filsafat” sebagai berikut:

1) “Sebagai seorang pedagang, filsafat saya adalah meraih keuntungan

sebanyak-banyaknya”.

2) “Saya sebagai seorang prajurit TNI, filsafat saya adalah mempertahankan

tanah air Indonesia ini dari serangan musuh sampai titik darah terakhir”.

3) “Pancasila merupakan dasar filsafat negara yang mewarnai seluruh

peraturan hukum yang berlaku”.

4) “Sebagai seorang wakil rakyat, maka filsafat saya adalah bekerja untuk

membela kepentingan rakyat”.

Berdasarkan keempat pernyataan di atas, maka Anda tentu dapat

membedakan bunyi pernyataan (1), (2), (4), dan pernyataan (3). Untuk dapat

memahami perbedaan keempat pernyataan tersebut, maka perlu menyimak

beberapa pengertian filsafat berdasarkan watak dan fungsinya sebagaimana

yang dikemukakan Titus, Smith & Nolan sebagai berikut:

1) Filsafat adalah sekumpulan sikap dan kepercayaan terhadap kehidupan

dan alam yang biasanya diterima secara tidak kritis. (arti informal)

2) Filsafat adalah suatu proses kritik atau pemikiran terhadap kepercayaan

dan sikap yang sangat dijunjung tinggi. (arti formal)

3) Filsafat adalah usaha untuk mendapatkan gambaran keseluruhan. (arti komprehensif).

4) Filsafat adalah analisa logis dari bahasa serta penjelasan tentang arti kata

dan konsep. (arti analisis linguistik).

5) Filsafat adalah sekumpulan problematik yang langsung mendapat

perhatian manusia dan dicarikan jawabannya oleh ahli-ahli filsafat. (arti

aktual-fundamental).

Berdasarkan uraian tersebut, maka pengertian filsafat dalam arti informal

itulah yang paling sering dikatakan masyarakat awam, sebagaimana

pernyataan pedagang dalam butir (1), pernyataan prajurit butir (2), dan

pernyataan wakil rakyat butir (4). Ketiga butir pernyataan tersebut termasuk

dalam kategori pengertian filsafat dalam arti informal, yakni kepercayaan atau keyakinan yang diterima secara tidak kritis.

Adapun pernyataan butir (3) merupakan suatu bentuk pernyataan filsafat

yang mengacu pada arti komprehensif. Hal ini disebabkan oleh pernyataan

“Pancasila merupakan dasar filsafat negara yang mewarnai seluruh peraturan

hukum yang berlaku” mengacu pada arti komprehensif atau menyeluruh,

yaitu seluruh peraturan yang berlaku di Indonesia harus mendasarkan diripada Pancasila. Dengan demikian, Pancasila merupakan suatu sistem

mendasar dan fundamental karena mendasari seluruh kebijakan

penyelenggaraan negara. Ketika suatu sistem bersifat mendasar dan

fundamental, maka sistem tersebut dapat dinamakan sebagai sistem filsafat.

Pengertian filsafat butir (2) suatu proses kritik terhadap kepercayaan dan sikap yang dijunjung tinggi, lebih mengacu pada arti refleksif, yaitu sikap terbuka dan toleran dan mau melihat sesuatu dari segala sudut persoalan tanpa prasangka (Titus, Smith & Nolan, 1984: 11--12). Dalam hal ini, filsafat dapat menjadi sarana untuk berpikir lebih jauh dan mendalam daripada sekadar mengandalkan atau percaya pada opini yang ada di masyarakat. Misalnya, masyarakat awam beranggapan bahwa tenggelamnya seseorang yang sedang mandi di pantai Parangtritis dipercaya sebagai ulah Nyi Roro Kidul yang mengambilnya sebagai pasukan. Ungkapan semacam ini, dalam filsafat dikategorikan sebagai mitos, sedangkan kelahiran filsafat sejak zaman Yunani kuno justru sebagai reaksi terhadap mitos. Adagium pada zaman Yunani berbunyi, “Logos (akal) mengalahkan mitos (dongeng, legenda) yang bersifat irrasional”. Voltaire, salah seorang filsuf Perancis abad kedelapan belas pernah melontarkan adagium yang berbunyi, “Takhayul (mitos) membakar dunia, filsafat memadamkannya” (Magee, 2008: i).

Pengertian filsafat butir (4) sebagai analisa logis dari bahasa serta penjelasan

tentang arti kata dan konsep, lebih mengacu pada upaya untuk melakukan

klarifikasi, yaitu menjelaskan arti istilah dan pemakaian bahasa dalam

berbagai bidang kehidupan (Titus, Smith & Nolan, 1984: 13). Dalam hal ini,

filsafat dapat menjadi sarana berpikir kritis untuk memahami makna suatu

ungkapan.

               Mengapa Pancasila dikatakan sebagai sistem filsafat? Ada beberapa alasan yang dapat ditunjukkan untuk menjawab pertanyaan tersebut. 

Pertama; dalam sidang BPUPKI, 1 Juni 1945, Soekarno memberi judul pidatonya dengan nama Philosofische Grondslag daripada Indonesia Merdeka. Adapun pidatonya sebagai berikut:

“Paduka Tuan Ketua yang mulia, saya mengerti apa yang Ketua kehendaki! Paduka Tuan Ketua minta dasar, minta Philosofische Grondslag, atau jika kita boleh memakai perkataan yang muluk-muluk, Paduka Tuan Ketua yang mulia minta suatu Weltanschauung, di atas mana kita mendirikan negara Indonesia itu”. (Soekarno, 1985: 7).

               Noor Bakry menjelaskan bahwa Pancasila sebagai sistem filsafat merupakan hasil perenungan yang mendalam dari para tokoh kenegaraan Indonesia. Hasil perenungan itu semula dimaksudkan untuk merumuskan dasar negara yang akan merdeka. Selain itu, hasil perenungan tersebut merupakan suatu system filsafat karena telah memenuhi ciri-ciri berpikir kefilsafatan. Beberapa ciri berpikir kefilsafatan meliputi: (1). sistem filsafat harus bersifat koheren, artinya berhubungan satu sama lain secara runtut, tidak mengandung pernyataan yang saling bertentangan di dalamnya. Pancasila sebagai system filsafat, bagian-bagiannya tidak saling bertentangan, meskipun berbeda, bahkan saling melengkapi, dan tiap bagian mempunyai fungsi dan kedudukan tersendiri; (2). sistem filsafat harus bersifat menyeluruh, artinya mencakup segala hal dan gejala yang terdapat dalam kehidupan manusia. Pancasila sebagai filsafat hidup bangsa merupakan suatu pola yang dapat mewadahi semua kehidupan dan dinamika masyarakat di Indonesia; (3). sistem filsafat harus bersifat mendasar, artinya suatu bentuk perenungan mendalam yang sampai ke inti mutlak permasalahan sehingga menemukan aspek yang sangat fundamental. Pancasila sebagai sistem filsafat dirumuskan berdasarkan inti mutlak tata kehidupan manusia menghadapi diri sendiri, sesama manusia, dan Tuhan dalam kehidupan bermasyarakat dan bernegara; (4). Sistem filsafat bersifat spekulatif, artinya buah pikir hasil perenungan sebagai praanggapan yang menjadi titik awal yang menjadi pola dasar berdasarkan penalaran logis, serta pangkal tolak pemikiran tentang sesuatu. Pancasila sebagai dasar negara pada permulaannya merupakan buah pikir dari tokoh-tokoh kenegaraan sebagai suatu pola dasar yang kemudian dibuktikan kebenarannya melalui suatu diskusi dan dialog panjang dalam sidang BPUPKI hingga pengesahan PPKI (Bakry, 1994: 13--15).

               Pancasila sebagai dasar filsafat negara (Philosophische Grondslag) nilai-nilaifilosofis yang terkandung dalam sila-sila Pancasila mendasari seluruhperaturan hukum yang berlaku di Indonesia. Artinya, nilai ketuhanan, kemanusiaan, persatuan, kerakyatan, dan keadilan harus mendasari seluruh peraturan perundang-undangan yang berlaku. Contoh: Undang-Undang No. 44 tahun 2008 tentang Pornografi. Pasal 3 ayat (a) berbunyi, ”Mewujudkan dan memelihara tatanan kehidupan masyarakat yang beretika, berkepribadian luhur, menjunjung tinggi nilai-nilai Ketuhanan Yang Maha Esa, serta menghormati harkat dan martabat kemanusiaan”. Undang-undang tersebut memuat sila pertama dan sila kedua yang mendasari semangat pelaksanaan untuk menolak segala bentuk pornografi yang tidak sesuai dengan nlai-nilai agama dan martabat kemanusiaan.

               Kedua, Pancasila sebagai Weltanschauung, artinya nilai-nilai Pancasila itu merupakan sesuatu yang telah ada dan berkembang di dalam masyarakat Indonesia, yang kemudian disepakati sebagai dasar filsafat negara (Philosophische Grondslag). Weltanschauung merupakan sebuah pandangan dunia (world-view). Hal ini menyitir pengertian filsafat oleh J. A. Leighton sebagaimana dikutip The Liang Gie, ”A complete philosophy includes a worldview or a reasoned conception of the whole cosmos, and a life-view or doctrine of the values, meanings, and purposes of human life” (The Liang Gie, 1977: 8). Ajaran tentang nilai, makna, dan tujuan hidup manusia yang terpatri dalam Weltanschauung itu menyebar dalam berbagai pemikiran dan kebudayaan Bangsa Indonesia.

b. Urgensi Pancasila sebagai Sistem Filsafat

Pertama, manusia telah memperoleh kekuatan baru yang besar dalam sains dan teknologi, telah mengembangkan bermacam-macam teknik untuk memperoleh ketenteraman (security) dan kenikmatan (comfort). Akan tetapi, pada waktu yang sama manusia merasa tidak tenteram dan gelisah karena mereka tidak tahu dengan pasti makna hidup mereka dan arah harus tempuh dalam kehidupan mereka. Kedua, filsafat melalui kerjasama dengan disiplin ilmu lain memainkan peran yang sangat penting untuk membimbing manusia kepada keinginan-keinginan dan aspirasi mereka. (Titus, 1984: 24). Dengan demikian, manusia dapat memahami pentingnya peran filsafat dalam kehidupan bermasyarakat, berbangsa, dan bernegara.

Referensi :

Direktorat Jenderal Pembelajaran dan Kemahasiswaan Kementerian Riset, Teknologi, dan Pendidikan Tinggi Republik Indonesia. 2016. Pendidikan Pancasila Untuk Perguruan Tinggi. Cetakan pertama-2016.

VIDEO PENJELASAN MENGENAI PANCASILA DALAM TINJAUAN FILOSOFIS OLEH SILVIA

PENJELASAN MENGENAI PANCASILA DALAM TINJAUAN FILOSOFIS

Oleh : Silvia Andaresta

Salam.

VIDEO PEMBACAAN RUMUSAN PANCASILA DALAM BAHASA INGGRIS

RUMUSAN PANCASILA DALAM BAHASA INGGRIS

SILVIA ANDARESTA