To Play Greater International Role, Jakarta Needs Outstanding Brand

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Fajar Eko Antono | April 04, 2013 From The Jakarta Globe

(JG Illustration)

The development and management of the city of Jakarta is among Indonesia’s hottest national issues. Serving as the country’s capital as well as its economic and industrial center, Jakarta has always been a central focus for both policymakers and the public at large. 

What happens in Jakarta indicates the progress of Indonesia as a whole to a certain extent; accordingly, its problems enormously impact on the nation’s psyche. This was certainly the case when many parts of the city flooded earlier this year and both national and international media outlets covered the events extensively. 

However, one of Jakarta’s actual challenges nowadays is creating a strong brand of its own. In theory, city branding can be described as a deliberate process of creating, developing and demonstrating a unique set of values to make a particular city distinguishable from others. 

Much like in the corporate and commercial sectors, a city’s brand represents its values as a marketable asset and its “promise” to its stakeholders. Furthermore, it serves as a tool for communicating its image to the rest of the world, which in turn will support its development objectives and agenda. 

Now more than ever, cities are in fierce competition to seek attention from potential investors, visitors and citizens. Jakarta is a major metropolis in terms of its economy and population, and there is constant pressure to maintain its competitive edge against other cities competing for the same scarce resources.

It is crucial for Jakarta’s administration to manage the city’s brand and work hand-in-hand with other development agents. As highlighted by Van Gelder and Allan’s “City Branding: How Cities Compete in the 21st Century,” for a city’s brand to be successful, it is necessary for its key stakeholders to come together in a partnership. 

In this sense, a city’s brand is produced by synergic and synchronized actions by all related actors, from government institutions, private companies, even down to individual citizens. There are cases where a city’s image is highly elevated due to its association to a particular city actor. 

For instance, Barcelona enjoys the benefit of being the home base of the mighty and popular Barcelona Football Club; Rotterdam strengthens its historical roots by paying tribute to Desiderius Erasmus, a respected Dutch philosopher from the 16th century who was born in the city. 

Considering the cooperative nature of city brand management, a city’s government must assume the leadership of a city’s brand. Creating such a formal (or informal) cooperation of brand management is far from easy, especially in the case of a huge metropolis like Jakarta, with its diverse and complex socioeconomical and cultural settings. 

Developing a brand for Jakarta requires a thorough understanding of its present image — a distinct impression that instantly comes to mind when one thinks of the city. 

In reality, this could be contrary to the current official brand that Jakarta presently portrays, represented by the slogan “Enjoy Jakarta.” 

A simple way to get fresh insights into Jakarta’s image is by reading independent reviews, which nowadays can be accessed easily from a variety of sources. For example, from Wikitravel, Wikipedia’s open-source travel-guide platform, we can find information as well as recommendations about cities and places. 

Unfortunately, many foreigners and visitors view Jakarta in a negative light. According to Wikitravel, a lot of people take great issue with the city and perpetuate negative impressions. 

The following quotations taken from the site exemplify this: “Getting around Jakarta is a problem. The city layout is chaotic and totally bewildering.”; “Don’t expect a seat on the train. Most people stand — and those sitting, are mostly sitting on the roof.”; “As a rule, walking around the center of Jakarta is neither fun nor practical.” 

On the other side, however, there are also promising write-ups about the city: “Jakarta may initially seem a bit overwhelming, but if you can overlook the pollution and indulge in her charms, you can discover what is also one of Asia’s most exciting, most lively cities.”; “If you’re stopping in Jakarta, consider buying an extra suitcase, because there’s lots of good shopping to be done.” 

Recognizing Jakarta’s current image is important, since it can serve as a basis from which we can design its future perceptions, which will hopefully bring benefits to all of the city’s stakeholders. 

This takes place in the form of loyal institutions, businesses and talented residents willing to remain in the city and contribute to its development. 

Once established through a participative process, the intended brand must be implemented by all possible means: capital investments, physical and economic plans, promotion programs, mass events, public communications and so on. Effective implementation should also be combined with enough flexibility to adapt to new circumstances or the presence of new city actors, as brand management is basically a dynamic process. 

Consistency is thus a critical success factor. This has been a problem, as most Indonesian local authorities now tend to govern in more pragmatic ways. 

Looking forward, with Indonesia’s stable economic momentum over the past several years, it has paved the way for Indonesian cities, especially Jakarta, to seize opportunities and to cultivate benefits from government projects, as well as incoming private investments. With greater autonomy and more balanced fiscal decentralization, city governments are in need of new instruments to utilize all resources at hand to develop their cities to their full potential. 

In the case of Jakarta, city branding provides guidance in which a city government’s policy, program and strategy are magnified by and combined with the enormous energy, creativity and resources of the private sector and communities at all levels. 

Furthermore, by creating an excellent brand, Jakarta would position itself with more character and dignity on the global stage. 

If the capital is to serve Indonesia’s national interests, it must work to achieve this goal. 


Fajar Eko Antono is an urban development specialist at the Public Works Ministry.

Euro 2012, ‘tiki-taka’ and soccer evolution

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Fajar Eko Antono, Jakarta | Opinion | Fri, June 08 2012, 10:01 AM from The Jakarta Pos

Euro 2012, which kicks off today, will offer an opportunity to soccer enthusiasts all around the world to witness the possibility of a new record being carved out in the history of the most popular sport on earth. 

Should the reigning European and World champion, Spain, win the month-long tournament, it would achieve a feat no other country has. Defending the European title while still holding the World Cup would catapult Spain — already a soccer superpower — to new heights. The Spanish have consistently topped the world rankings since their World Cup triumph in 2010, outstripping more traditional powers like Brazil and Argentina.

Spain’s domination, at least in the last five years, has been largely down to the team’s tactics and playing style, popularly known as tiki-taka, a strategy that has come to fore recently due to FC Barcelona. Several Barca players are of course part of the Spanish Euro 2012 squad. 

The way that Barcelona plays has been influential and is seen by some as a new standard of soccer. It has certainly got pundits talking, seduced by the beauty of a possession-oriented, hard pressing and fluid game pattern. The attacking game has earned the Catalan side 14 titles in the last four years.

Surely we are all aware that such domination can only attract challenges. Nothing lasts forever and sooner or later a better system will emerge. Barca’s failure to retain their La Liga and Champions League titles this year, as well as the resignation of Barca manager Pep Guardiola may mark the end of an era. In fact, their defeats this season, most notably to arch-rival Real Madrid and Chelsea, show how opponents now seem better able to adjust to the merits of tiki-taka. 

The combination of well organized defense, mental strength to endure heavy pressure, along with quick counterattacking proved to be just the tonic for dealing with Guardiola’s men.

The same questions could be raised in relation to the La Furia Roja armada heading into European battle. Performing superbly in the qualifying stage by winning all group matches, Spain will now face the best teams in Europe and those who are more than eager to end the Spanish domination. The result will be decisive not only for the sake of history but, more importantly, for how soccer tactics and strategies develop over the coming years. 

Beautiful football, such as that demonstrated by tiki-taka, has been the dream and obsession of many, but as a consequence propagators of the style have always had to fight other teams committed to a more pragmatic and result-oriented way of playing .

Historically, it has been the stuff of an intense “ideological rivalry” since the era of Johan Cruyff and the Netherlands’ so-called “total football” — which many say is the precursor to the tiki-taka of Barca that we see today — and Italy’s super defensive catenaccio style of the 1970s. 

The historic success of English Premier League club Chelsea in the Champions League over the more attractive Barcelona and Bayern Munich has ignited criticism and has even been cited as “unfair”. 

One could question whether this success would inspire England to adopt the same approach due to many of their key players being left behind and given the short adaptation period available to work under their newly appointed coach Roy Hodgson. 

Looking back to 2004, Greece was ultimately victorious playing very defensive and pragmatic football and whoever takes on teams like Spain will be tempted to resort to this method. 

Meanwhile, if not on Spain, lovers of beautiful soccer can pin their hopes on other sides with enough potential and technical proficiency to entertain and win. Germany and the Netherlands are among the top rivals for Spain with their collection of young, talented players and, more importantly, their records of progressing to the last rounds. France also looks promising under manager Laurent Blanc. 

Just like in politics, ideas in football are contagious and each struggles to survive and find its own followers. The clash between tiki-taka and a steely pragmatism is the main driver of soccer evolution, which will also mark Euro 2012.

Let’s just hope that advocates of attacking soccer will come up with a new and spectacularly crafted “tiki-taka 2.0” to answer the negative soccer that simply sees most players defending around the penalty box.

As for many of us in Indonesia, the upcoming tournament will revive the classic question about whether our domestic soccer could embrace the same level and quality as European standards. 

Above all, beautiful soccer is about process and management, of nurturing and training talents over a long period of time. Stars like Messi, Iniesta or Xavi did not appear overnight. 

Evidently, clubs with beautiful soccer traditions like Barcelona, Ajax or Arsenal all have excellent youth systems. Above skills and technique, it is fundamentally about how to imprint a common concept and paradigm on group of young minds and to help them achieve to the best of their true potential. 

With a protracted dispute plaguing our national soccer governing body, the recent fatal assaults on supporters and poor management of our competition, apparently Indonesia still needs to wait until it can watch its national team play at good level in World or Asian competition. True, Indonesia today is not a major soccer power even in Southeast Asia. 

But during the weekend as I watch kids playing soccer on a street near my house, I know that a country as big as Indonesia will never run out of talent. With a sincere and strong commitment, as well as good management, hopefully someday we will be the proud masters of our own tiki-taka. 

The writer, a Master of Science in urban management and development from Erasmus University in Rotterdam, the Netherlands, is a regular football writer for Jakarta-based Topskor sports daily.

The Origins Of Interest Minahasa Manado

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The Origins Of Interest Minahasa Manado
By: N. Raymond Frans, -

(Observer Manado City Tourism and Culture)

Manado city in customary law is the area of ​​the Land of Minahasa, where people mostly from the Minahasa Tribe Tribal Sub Tombulu, Tonsea, Tontemboan or Tompakewa, Toulour, Tonsawang, Pasan or Ratahan, Ponosakan, and Bantik. There are also communities of immigrants from abroad, such as The Chinese who had married mawin with Manado and Minahasa called Chinese descendants Manado, The Portuguese and Spanish are the offspring called The Borgo Manado, the Dutch were the offspring is called Endo Manado and Arabs, Japanese, and India where their marriage is endogam.

In addition, there is also the city of Manado that came from the tribe Sangihe Talaud, Bolaang Mongondouw, Gorontalo and other regions from across Indonesia that have long been settled.

The article was written based on references from the Book Entitled "History's First Man Minahasa" June 1975 Issue of Work I. W. Palit a teacher who came from Tomohon. History books First Man In Minahasa, by the Rev.. Prof. Dr. W. A. Roeroe been reproduced and distributed since July 1980.

In this article, I tried to explain again "Minahasa's First Human History" by using the style and language of course I am an observer of background of Tourism and Culture in the city of Manado, so that more can be understood especially by the Younger Generation. And because of that I change the title to "The Origins of Manado from Minahasa tribe" so that valuable information and promotion of tourism.

The Origins Of Manado Minahasa tribe, are as follows:

At first there was a group of people (sailors) are not clear native land west side land Malesung. The leader of the group was named Sumilang person who holds the Queen. In this group there are also older women benama Karema as a priest. Karema have a daughter named Lumimuut.

On the ground Malesung, they inhabit a plateau between the mountains Lokon precisely, Kasaha, and Tatawiran Tomohon now. In prayer language ditibakan Tombulu they requested that the three mountain where they could go and prosperous life. Her prayer is: "Let Iayo-kai wana se wo lokontelu katu'a'an kalawiran nai". Translation: "We're on the third Tibakanlah mountain where we go and prosperous life."

Queen Sumilang and Karema Imam and his followers make cottage dwelling in Mahwatu Tu'urzintana, meaning place of many trees Mahwatu dipangkal ground, the terrain in the middle of the third mountain. They prefer locations that it can directly view towards the sea so always be vigilant lest the robbers came there. What a high it is above the headwaters Makalesung, the tributary which empties Ranowangko Tana'wangko, meaning great land.

From Mahwatu Tu'urzintana, Queen Sumilang and Karema invites his followers to move to the east around the large springs near the foot of Mount Lokon Wailan southeast. From there, they moved again to the northeast and to reorganize the forest for gardening. It's location, which is near the spring at the foot of the mountain Mahawu precisely. Settling their consideration, because the land is very fertile.

Once, Imam Karema prayers to Empung Wailan Wangko (Allah is Rich and Most Great). So by the sounds of birds, Karema got signs are not good. This means that God is not willing for them to live there. And the high priest said to the Queen Sumilang Karema and his followers, the phrase "Kinelongan", which is not allowed. Kinelongan origin Kelong he said. Hence springs in place called "Kelong". Two creeks Kelong current through two bridges on State Highway Kakaskasen Tomohon, namely Bridge Bridge Kelong Kelong One and Two. River water Kelong One and Two kelong flow and become one in the north and then met with a river of hot water at the foot of Mount Lokon later become one again as the great river, the river just north of State Kinilow Tomohon.

Queen Sumilang and Imam Karema, finally odds. Sumilang Queen insisted on settling on the ground because they do not trust the sign of a bird, but the Imam Karema principled follow the voice of God through the omen of birds that migrate from that place. Then the high priest and his son Lumimuut Karema returned to the site near the spring Wailan somewhere a bit high in the mountains Lokon southeast.

Suddenly mountains Lokon mountain erupts Mahawu alike. Mount Lokon spewing and hurl large rocks while mountain Mahawu dispense hot water with mud causing ampuhan between the mountains and the mountains Lokon Mahawu.

Karema and son Lumimuut look to the east southeast, then saw the two women were top of the mountain like a chicken bulung located above the water surface ampuhan it. So he called the name of that mountain Masarang, from the origin of the word means nima'asar's nest resembling chicken bulung.

Karema and Lumimuut intend ampuhan was there when the water has receded to know the fate of the Queen Sumilang and followers. Apparently Karema and Queen Sumilang Lumimuut found dead with his followers all, that lived Karema and Lumimuut were still alive when it was on the ground Malesung.

Karema and Lumimuut time searching there still may be other people who are still alive, because of fatigue and kotori by dust, then Lumimuut go to the spring and opened the cloth and placed on a stone and then a shower.

Not recognized by Lumimuut, it was exactly the place on the hill south springs there are people who look Lumimuut bath. The man was named Sumendap that have come from the south with his escorts. Sumendap is a King. Sumendap then ordered his men to take possession Lumimuut fabric is placed on the stone. The shower, looking Lumimuut skirts; sangkaannya fabric has been washed away. So Lumimuut chase skirts; Tombulu saying goes "the Lumimuut melele 'umbuyangna". But Lumimuut not also find the fabric. So he went home ran naked to Karema mother, informing him that the fabric is gone. Karema was angry he sent the boy to find the fabric to be. Lumimuut back to the spring, but the fabric is not too didapatinya. Since exhausted the cloth, then he sat on a stone that was laid the cloth, then he sobbed aloud.

King Sumendap Lumimuut heard crying, so he felt sorry for her hearing Lumimuut crying. Then King Sumendap ordered his men to recover possession Lumimuut fabric and clothing and jewelry that good.

Then the king's men Lumimuut Sumendap bring those to the king on the hill. So Lumimuut a king's wife Sumendap. It should be noted that the springs and streams where Lumimuut pursuing fabric called "Lembuyang" from the word "Melele 'umbuyang" which means the pursuit of cloth. Other meanings, "Catfish" umbuyang "namely because the fabric then Lumimuut taken by King Sumendap become his wife.

Therefore Lumimuut His wife made in the King Sumendap, it also contains Lumimuut. But not yet born son, King Sumendap had walked back home to the south and did not return. Sumendap not told Lumimuut and Karema if he goes everywhere.

After Lumimuut born child, then the mother Karema Lumimuut asked: "Is this child's name?". Karema said: "That is why his father just a case of wind came and went, and did not look anymore because it does not return, the boy I named" Touareghes "which means" People of the Wind ". In daily Touareghes name was shortened to "Toar".

At around the place Toar born suweng released, the old cloth and dipintak dicarik made like a rope is released on the rocks and then fitted into the fire so that the smoke smelled like medicine excitatory so mosquitoes do not want to close. That place rocks until now gathered for a memorial and placed Tawa'ang (lenjuang) around it then called Pahsuwengan, meaning a place to put the first man suweng first time here was born.

Evidence of Stone Pahsuwengan there on the hill east yard Universitas Kristen Indonesia (UKI) Tomohon now. And the south side of the fountain at the foot of the mountain Lembuyang Rumengan, ie Tu'urz in tana 'Wulur Mahatus, meaning the base of mountain land for hundreds further south in count ranging from mountain Rumengan extends to the south into the mountains that much height as if hundreds -hundred visible from Malesung. Land Malesung, the mountains Lokon and Empung together nima'asar a mortar, that resembles the look of a hill Pahsuwengan dimples.

Plains in the foothills Pahsuwengan become the meeting place of all the people and the Government and Religious Leaders audiences. Near the stone Pahsuwengan, namely the northeast is a large stone lined from top to ground called Watu Tu'urz in tana 'Wulur Mahatus a line showing the way Karema and Lumimuut of Mahwatu Tu'urz in tana' Malesung to Tu'urz in tana 'Wulur Mahatus. Near the stone lined up on the ground, that's where Lumimuut feet when he was ushered into the wife of King Sumendap. Therein also gave birth to son named Lumimuut by Karema "Touareghes" shortened to "Toar".

Furthermore, after Toar off milk then he kept by his grandmother Karema to be great. Then after Toar old enough, then Karema wanted a wife but no other women at the time.

So Karema also took a gelegah tu'is forest or revoked by the roots, roots removed and discarded leaves and stems gelegah was divided into two equal length. Karema prayed to Empung Wailan Wangko (God is Great) in case Toar Lumimuut allowed to mate with her mother because there were no other women besides them.
Gelegah as it becomes kokomba'an or sweepstakes. Karema give gelegah have used sticks, one for and the other Lumimuut to Toar with enough supplies for a few days. Gelegah stemming (former root) given to Toar, while gelegah which is not given to Lumimuut roots originate. Then Karema said to Toar and Lumimuut: "You both walked to bring this gelegah cane land surrounding it to the north; Toar Lumimuut towards the left and right collar. If you two meet, pertemukanlah also sticks you. If both sticks You were not the same length again, so it was a sign Empung Wailan Wangko letting you both husband and wife: but if it is still the same length then you should not be married. "

Then walk Toar to the north on the east mountains Lokon follow streams moving towards the hot springs at the foot of Mount Lokon. While Lumimuut walk north through the spring at the foot of the mountain Mahawu Kelong west, then moved on lowland river that flows through which the west to the north to meet with a river of hot water at the foot of Mount Lokon.

Toar Lumimuut then looked at each other and gaze across the cold water of the river that leads to the river hot springs. Lumimuut else located on the east bank of the cold water goes right down to cross the river Toar who stood near hot water. Brought together two sticks gelegah that exist in their own hands and both stick to it no longer look the same length. Both husband and wife were in about the year 1250.

Toar and Lumimuut live under a tree near the river Kinilow hot springs at the foot Lokon east between the two rivers that meet the west side of State Kinilow today. Karema had learned that in a single day and Lumimuut Toar will surely meet at the meeting of the waters flowing north in the plains between the mountains and the mountains Lokon Mahawu.

Toar and Lumimuut childless eldest boy named Muntu-untu, because he was born in the rolling hills (Wuntu means hill). The second child was also a boy named Soputan (Sereputan tenga un ') because he was born while Toar gush-spitting betel nut from his mouth (Mah'sereput tenga un'). The third child of a woman who called because men on the ground Rumintu'unan Malesung already threes like rocks tutu'unan the stone hearth. The fourth child daughter named Pariwuan because there is hope people here will be thousands and thousands. The fifth child was also a girl named Lingkanbene 'means to be rice from paddy rice (Lili's Wene ung').

Muntu so-untu Rumintu'unan married (circa 1280); Soputan Pariwuan married (circa 1280); Lingkanbene married to white men (circa 1280) who first came on the ground Malesung, Crito Aruns name is called in the language Tombulu as Arorz Kerito. Aruns Crito Lingkanbene young women see it the first time when Toar were making salt near the trees on the coast of Manado mah treatment today.

Muntu-untu and childless Rumintu'unan Rumengan and Pinonto'an Lokon and Manarengseng; Soputan and Pariwuan childless woman named Kati. Rumengan take a wife Kati, later named Katiwiey. So Rumengan and Katiwiey childless woman named Linow and several siblings. Sister Rumengan the Pinonto'an Lokon take Kati is also a wife, later named Katiambilingan and childless man named Ahkaimbanua and again a man named Singal Pinonto'an.

Rumengan and Pinonto'an Kati odds because two people are married brothers (brother and sister). Kneel them both in what is now called "Pinahwela'an" means the place where wrestling; places it close to the hot springs adjacent estuary northwest of State Kakaskasen today. Rumengan finally relented and moved to bring her children to go to the mountain to mountain now called Rumengan.

Kati father, the move Soputan also a point of contention because of his mind, and brought his wife and several children Pariwuan together with Imam Karema grandmother went south bertinggal near the foot of the mountain called "Kuntung in Wailan Soputan".

At the time of Imam Karema died, all of his descendants went there, crying. They cried: "O Ka'rima o!" Ah mean Datuk Karema we regret you left us.

After Karema buried, they gathered near the stone which marked the meeting and parting. The rock was there until now, known as the "Watu Pinahwetengan" means stone separation because it seems to have offspring Karema divided and split up to go to the usual place respectively in the land of Minahasa, including the city of Manado, -

General state of Manado

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General state of Manado
And Geographical Area of

Manado city is located at the northern tip of Sulawesi Island and is the largest city as well as parts of North Sulawesi provincial capital of North Sulawesi.

Geographically located between 10 25 '88 "- 10 39' 50" N and 1240 47 '00 "- 1240 56' 00" East Longitude. Countries bordering the Philippine and facing East Asia and the Pacific. The total area of ​​the city of Manado is 15,726 hectares or 157.26 km2 land reclamation plus Manado bay area of ​​67 acres.

Administration Area
In administrative Manado divided into nine (9) Regional District with 87 (eighty seven) villages.

In running a government, Manado City led by a mayor and a deputy mayor assisted by a Secretary Urban. Sub led by a Head and Village led by a headman.

Manado City residents now number 422,355 souls with an average population density of approximately 2122 inhabitants per square kilometer. Besides inhabited by indigenous Minahasa, also inhabited by people who come from Sangihe Talaud (Satal), Bolaang Mongondouw (Bolmong), and Gorontalo, as well as ethnic Chinese, known as China Manado, Portuguese and Spanish people called Borgo , Holland called Endo, Japanese, Arabic, and India. There are also those immigrants who came from Javanese, Bugis, Makassar, Toraja, Ternate, and others.

Social interaction that takes place between members of the household, seems to be going relatively stable. They have to know the status and role of each so that the likelihood of conflict selatif bit. If there is a conflict then there is an attempt to create an accommodating atmosphere. Social interaction between the community, though they come from different regions or ethnic groups to the cultural background and religious beliefs, but their social interactions were running well. The indication is the participation of community members in social activities such as devotional work, the security system, the union of joy and sorrow, gathering-gathering and so regardless of ethnic background, religion, education, and occupation.

Manado City community consists of a variety of tribal, ethnic, racial, language or religion, or so-called multi-ethnic and multicultural society. This means that each ethnic group, there is always the cultural mosaic that is still alive and thriving in the environment. Agamais Manado City community and have the rules as well as various characteristics distinctive cultural heritage and traditional values ​​still maintained. Traditional village in the city of Manado, spread across seven districts has a typical and traditional culture is still alive in certain ethnic groups.

Level of prosperity Manado City residents classified at a fairly encouraging. It can be seen from a variety of factors such as ownership of means of transport, means of communication, the home state of residence, and income level.

Manado City community Protesatan embraced Christianity, Catholicism, Islam, Hinduism, and Buddhism. The majority of people embraced the Protestant and Catholic Christianity. As a religious community, between religious life intertwined with a very harmonious and living in harmony and peace based on the spirit of "Torang Samua Basudara"