Petik Laut: Ritual, Meaning, and Environmental Education at Muncar Fishing Port, Banyuwangi, Indonesia

1. Introduction

The selection of the Petik Laut ritual at Muncar fishermen’s harbor beach in Banyuwangi Regency, Indonesia, was based on the following considerations. First, Muncar Fishermen’s Harbor is the second-largest fishing port in Indonesia after Bagansiapiapi. Second, the ritual is consistently held every year on the 15th of Muharram. Third, there is a series of activities ranging from preparation to execution. Fourth, the Petik Laut ritual receives support from the fishing community, the Banyuwangi Regency government, cultural observers, academics, and the mass media.

As a member of the UN, Indonesia is responsible for contributing to the success of the Sustainable Development Goals (SDGs) (Hengky 2017; Štreimikien and Kačerauskas 2020). This program comprises 17 (seventeen) goals. The Petik Laut ritual is part of Goal 14, concerning marine ecosystems, and Goal 15, concerning terrestrial ecosystems. The marine ecosystem, with its underwater life, is the source of livelihood for fishing communities. The terrestrial ecosystem in the port environment serves as a place of residence, a means of livelihood, a location for transactions and the marketing of marine products, and a site for corporate and commercial facilities necessary to support the work of fishermen.

Based on the above considerations, this study focuses on the Petik Laut ritual as a medium for environmental education (Anoegrajekti et al., 2021) that encompasses natural, social, and cultural aspects (Saputra 2014; Maslikatin, Anoegrajekti, and Macaryus 2015). The Petik Laut ritual is designed to involve the community by providing opportunities for residents to participate in every activity. These activities include organization, fundraising, security, religious talks, visits to gravesites, and land and sea parades accompanying the journey of the gitik sesaji, namely a miniature fishing boat containing offerings to be set adrift at sea.

Community involvement enables them to understand the issues and take responsibility for preserving and improving environmental quality, which in turn has the potential to increase the income and well-being of the fishing community. Tourists who seek a clean, beautiful, and high-quality environment are a key factor in enhancing the quality of the marine ecosystem.

A series of previous research projects conducted since 2021 has resulted in critical analyses, academic papers, the establishment of a legal entity, namely the Muncar Coastal Community Arts and Culture Development Board (BSBMPM), and the development of Muncar’s marine ecotourism landscape. This legal entity, which is in the process of being established and comprises members of the Muncar fishing community, presents an opportunity for inter-organizational collaboration, including with donor agencies involved in the field of empowerment.

In general, village purification rituals such as Petik Laut are held every year. Abdul Manan’s research on the kenduri laut held in Aceh, which is attended by the fishing community (Manan 2016). Florence Durney conducted research on the Misa Lefa ritual, which marks the beginning of the hunting season and simultaneously demonstrates a relationship with and stewardship of Durney (2023) on the marine environment. Nurul Jannah Fitria studied the Petik Laut ritual in Probolinggo, East Java (Fitria 2024), while Khayati et al. (2025) examined Petik Laut in Gresik as a space for the conservation of traditions and local wisdom. The “tolak bala” ritual also takes place at Seba-Sabu Beach in Sabu Raijua Regency (Mustolehudin et al. 2025). In Yogyakarta, the traditions of “sedekah laut” are preserved by the Yogyakarta Sultanate and the Pakualaman Principality (Putri 2021). The Yogyakarta Sultanate’s “sedekah laut” or “Labuhan” takes place at Parangkusumo Beach, while the Pakualaman Principality holds its “Labuhan” at Glagah Beach in Kulon Progo. In Lombok, the sea ritual is associated with the legend of Princess Mandalika in the Bau Nyale ritual (Mutia et al. 2024), which is marked by the appearance of worms believed to be the reincarnation of Princess Mandalika coming to visit the people she loved. A literature review on sea harvests has also been conducted to obtain comprehensive information (Latifa et al. 2025). Research on rituals at Pandeglang Beach in Banten was conducted by (Wasehudin et al. 2024).

The various rituals described above are performed by fishing communities. Generally, these rituals serve as an expression of gratitude for the abundant fish catch and the safety they have enjoyed throughout the past year. Furthermore, the rituals are a prayer and a hope that in the coming year they will also receive an abundant catch of fish and other marine products, as well as continued safety. In Barangay Cogtong, Candijay, Bohol, Philippines, fishing rituals help fishermen secure an abundant catch. These rituals serve as offerings and a way to repay the sea spirits for their kindness toward the fishermen. Belief in these supernatural powers fosters a deep sense of respect for the guardians of the sea (Magalong and Torreon 2021).

In Tasikmalaya, the ritual of building the “nurunkeun jampanan” boat takes place, which is said to be one of the ways the teachings of the Holy Qur’an are put into practice within the fishing community’s traditions (Imdad and Djati 2025). The “nurunkeun jampanan” ritual represents the living embodiment of the Qur’an by the maritime community of Tasikmalaya. This implementation is evident in the recitation of Surah al-Fātiḥah and al-Ikhlāṣ, the symbolic use of the number five in boat construction, and ritual offerings as expressions of gratitude; through these concrete socio-cultural practices, the coastal community embodies the values of the Qur’an. This demonstrates that the sacred text transcends verbal expression, becoming a living practice that strengthens tawhid, maintains cosmic balance (mīzān), and reinforces solidarity. Academically, this research expands the scope of studies on the “living Qur’an” into a maritime context through an interdisciplinary synthesis of Qur’anic studies, cultural anthropology, and Islamic ecology.

Ritual practices that continue over time tend to evolve as adaptations to the cultural developments of their supporting communities. Adaptations and innovations tend to occur in secondary elements and are decided upon collectively with the supporting community. At Muncar Harbor Beach, for example, during the 2019 Petik Laut festival, additional events included a fish-eating festival, a fishing boat model competition, and during the land procession accompanying the Gitik Sesaji ritual, performers wore costumes from the Banyuwangi Ethno Carnival. Innovations in the Seblang Bakungan ritual, beginning in 2014, included a local Banyuwangi MSME product expo held starting three days before the event, a live-streamed welcome address by the Regent, and the use of bilingual narration in both Indonesian and English. In contrast, for the Seblang Olehsari ritual, the indigenous community did not approve of the use of narration.

Based on the above discussion, this study focuses on the question: What aspects of environmental education are incorporated into the “Petik Laut” activities at Muncar Fishermen’s Beach? The environment in question encompasses the natural, social, and cultural aspects of the Muncar Fishermen’s Harbor area in Banyuwangi Regency, East Java.

2. Ritual for Life Cycles

rituals are related to the human life cycle, from before birth to after death, representing both acceptance and denial (Nikolis 2025). Other rituals are related to human life, such as the village purification ritual, which serves as an expression of gratitude and a plea for a bountiful fish catch and safety as a guarantee of the source of life. Ayeni et al. (2026) refer to this as the rhythm of life, which tends to be in constant motion; in Javanese culture, this movement is depicted as a spinning wheel or cakra manggilingan (Macaryus, Anoegrajekti, and Nurdiansyah 2018). In Javanese society, environmental rituals such as Merti Wana (a field blessing ceremony) integrate Islamic values with local Javanese traditions (Ariska et al. 2026). This dynamic aligns with Rapaport’s view that culture including rituals, serves as an adaptive response to the ecosystem (Deb 2018). Religion and (tradition-based) rituals serve to sanctify ecosystems; Rapaport states that they communicate something that cannot be communicated in any other way. Rituals function to convey certainty, meaning, specificity, and public acceptance, regardless of individual beliefs (Pesonen 2022).

Rapaport’s research on rituals reveals the following two trends. First, rituals as a means of maintaining ecological balance. Second, religiously motivated environmental rituals as a means of transforming human thought and behavior in an era of environmental crisis. This perspective can be applied in at least three ways: (1) by examining how rituals are used in religious communities that are directly dependent on the natural environment; (2) by investigating how religious communities use rituals in various situations related to environmental issues; and (3) by focusing on how Rappaport’s ideas can be used to engage in environmental action. This study focuses on tradition-motivated environmental rituals, particularly maritime rituals (Pesonen 2022).

The scope of this article began in 2019–2021 and will continue specifically in 2024–2026. The 2024–2026 research will cover the same region but focus on a different research theme. Previous research focused on developing the creative industries to support ecotourism and on developing ecotourism based on maritime culture. The creative industries were developed to support ecotourism by harnessing creativity and utilizing local materials (McRobbie, Strutt, and Bandinelli 2023; Bekraf 2016). The previous research has produced several outputs, namely an academic paper in 2021, the legally incorporated BSBMPM organization in 2021, intellectual property rights in 2024, and the book Marine Ecotourism (2021). The novelty of this study lies in its integration of rituals as a means to improve environmental quality. Improving environmental quality has the potential to enhance marine resources as a source of livelihood for the fishing community in Muncar.

In addition to marine and natural ecosystems, this article also discusses social and cultural ecosystems. Marine ecosystems encompass the efforts made by communities to improve environmental quality. Social ecosystems encompass the dynamics of communities in supporting the quality of life within society. Cultural ecosystems, meanwhile, focus on the adaptation and integration of communities with diverse cultural backgrounds that support ritual activities and efforts to improve the quality of life for the fishing community in Muncar.

Ninian Smart identifies (1) practices and rituals as one dimension of religion or belief systems. In addition to rituals, other dimensions include (2) experience and emotion, (3) narrative and myth, (4) doctrine and philosophy, (5) ethics and legality, (6) social and institutional aspects, and (7) symbols and material elements (Smart 1998; Nurdiana et al. 2023; Husna and Soleh 2024).

This study focuses on efforts to formulate strategies for creating and improving environmental quality and development based on local wisdom. One particularly interesting aspect to explore is the sequence of events in the Muncar sea harvest ritual, from preparation to execution. The practice of holding the sea harvest ritual begins with the formation of an organizing committee, which is agreed upon to rotate between the villages of Tembokrejo and Kedungrejo. In 2026, the committee is from Kedungrejo Village and was inaugurated on April 21, 2026.

3. Petik Laut Ritual at Muncar

Petik Laut is a village purification ritual practiced by the fishing community of Muncar, held annually on the 15th of Muharram. This study focuses on four activities: tirakadan, the land procession, the Petik Laut ritual, the sea procession, and entertainment. These five activities are described in the following section.

3.1. Tirakadan

Tirakadan is held in the evening before the Petik Laut ritual takes place. Tirakadan is held at the site where the gitik sesaji is enshrined. The gitik sesaji is a miniature fishing boat containing offerings consisting of a goat’s head, fishing gear used by fishermen, agricultural produce, poultry, and provisions for fishermen while at sea. The Tirakadan ceremony features the recitation of the Babad Marsodo, a poem that tells the story of a figure named Marsodo.

The story of Marsodo is connected to the use of a “kendit” goat’s head as an offering; a black goat with a ring of white fur running from its belly to its back. Marsodo was the son of a fisherman who loved to fish. One day, Marsodo was fishing in the open sea, using a goat as bait. Marsodo managed to catch a large fish called a rajamina, which means “king of fish.” The fish he caught was enormous: just as today’s fishermen hope to catch large quantities of fish to meet their daily needs.

The recitation of the Babad Marsodo serves both as a form of cultural preservation and as a means of enhancing the community’s literacy regarding the babad, the art of recitation, and the necessary musical instruments, namely the flute, the gambang, and the saron. The performers of the Babad Marsodo are a macapat group from Jember, located about 100 km away. Thus, this series of Petik Laut activities also strengthens social cohesion between the artistic communities and between the fishing communities of Muncar and Jember (see Figure 1 here).

In figure 1, the tirakadan ceremony is attended by the community and the Petik Laut committee. Two team members are playing the flute and the gambang to accompany the recitation of the Babad Marsodo. The recitation of the Babad Marsodo and the offering of a goat’s head, as shown in Figure 2, express the hope that the fishermen will have a successful catch. The use of fishing rods symbolizes an environmentally friendly approach. Through this method, fish stocks will remain sustainable and available to the fishermen.

Culturally, the presence of the macapat group demonstrates that the traditional art of reciting the “Babad”, composed in the form of songs, is still kept alive by the community. Thus, this activity also serves as a space for socialization, internalization, promotion, and cultural conservation, particularly of the macapat art form with all its styles and accompanying musical instruments. The verses of the Babad Marsodo, written in Old Javanese, are translated directly into the Madurese language because the majority of the audience is of Madurese ethnicity

3.2. Gitik Sesaji

The Gitik Sesaji, as shown in Figure 2, includes, among other things, a goat’s head. The use of a goat’s head is essential to encourage the herding community to continue raising livestock to meet the community’s needs. Thus, the ritual and the preservation of livestock are mutually dependent and reinforce one another. Goat meat dishes indirectly help preserve the variety of goat meat cuisine that utilizes traditional spices and herbs found in the Muncar region. The availability of “kendit” goats also serves as a mechanism to ensure that these livestock are still being preserved and raised by the community (see Figure 2 here).

During the Petik Laut ceremony, fishing boats transport the crews’ families to participate in the maritime procession, accompanying the journey of the boat carrying the gitik sesaji, as shown in Figure 2 (left). Figure 2 (right) shows the gitik sesaji, a miniature fishing boat containing the offerings. The main offering is a goat’s head adorned with a golden fishing hook, along with other animals: pigeons, chickens, and ducks. Other offerings include food, agricultural produce, fishing equipment, and heirlooms (see Table 1 here).

The contents of the gitik sesaji represent the community’s daily needs and are produced by the community itself. The presence of these offering items indicates that all of them are still available and produced by the community. According to the organizing committee, the item sourced from the farthest location is the siwalan fruit from the lontar palm. This siwalan fruit was obtained from the Situbondo region on the east coast of Java, approximately 120 kilometers from the Muncar area. All other items are available within the Muncar region. A similar situation occurred in Jember during the Petik Laut ceremony at Watuulo Beach, where the committee also obtained siwalan fruit from Situbondo.

Given that the contents of the gitik sesaji represent the community’s basic needs, there must be a guarantee of the availability of these items. The ease of obtaining these items ensures the community’s livelihood and serves as a key indicator of their well-being. During several observations of the contents of the gitik sesaji, a trend was noted: certain items, such as fruits and vegetables, are adjusted according to the season. In 2025, mangoes, rambutans, and kedondong were not available; therefore, these fruits were not included in the gitik sesaji. Conversely, when they are in season and available in the market, these fruits become part of the gitik sesaji.

4. Religiosity, Social, and Ecological Awareness

Petik Laut becomes a space for the expression of religiosity, sociality, ecological awareness, historical awareness, and cultural awareness. These four elements serve as a space for the development and improvement of environmental quality, complementing and reinforcing one another. A strong religious environment strengthens the social environment by viewing others as God’s creations; all originating from the same source and striving toward the same goal. The religious environment strengthens ecological awareness because the universe was created for all of humanity across the face of the earth. This, in turn, reinforces historical awareness: the recognition that everything has a beginning and that we must be grateful for, appreciate, and respect it.

4.1. Religiosity

Religious devotion is evident in prayers of thanksgiving for abundant fish catches, protection from disasters and epidemics, and hopes that the coming year will also bring abundant catches and protection from all kinds of disasters. This gratitude and these hopes are directed toward God Almighty, for it is through His grace that the fishing community of Muncar experiences all these blessings and prosperity.

The spirit of fostering religiosity (Maslikatin, Anoegrajekti, and Macaryus 2015; Sundawa and Wadu 2021) is further strengthened by religious activities in preparation for the Petik Laut ritual. First, a pilgrimage to the grave of their ancestor, Mbah Sabar, accompanied by prayers. Second, the holding of a grand religious gathering organized specifically in anticipation of the Petik Laut ritual. Third, prayers and recitations from the Holy Quran by the Petik Laut ceremonial leaders, which take place in the pavilion at the Fishermen’s Harbor. Fourth, the recitation of prayers and the burning of incense beginning on the eve of the ritual and throughout the journey carrying the offerings (Sulastri and Suharti 2017) to the site of the ritual. Fifth, a pilgrimage to the grave of Mbah Agung Kalong in Tanjung Sembulungan, which included prayers, as shown in the following image (see Figure 3 here).

Religious practices based on religious teachings were also highlighted by the Regent of Banyuwangi during his remarks. There are two matters that require attention when the catch is abundant. First, he urged people to set aside a portion of the fish catch to be distributed to orphans. This is one way to put into practice the teaching that a portion of the sustenance one receives belongs to the poor and needy, including orphans. Second, he encouraged sharing to support the development of mosques and prayer halls, encompassing both physical improvements and their activities. The call made by the Regent of Banyuwangi has the potential to foster religiously-based social solidarity as a charitable act. This willingness and practice of sharing also serves as an implementation of the fifth principle of Pancasila: “Social justice for all the people of Indonesia.”

Another manifestation of religiosity is the placement of offerings at the nine points where rivers meet the sea. These offerings, which served as the seeds of religious practice before the arrival of monotheistic religions, continue to be made and have taken on new meanings. The offerings are interpreted as nonverbal prayers. They consist of food and flowers, representing gratitude for the blessings received throughout the past year. Meanwhile, the flowers represent gratitude for the beauty, comfort, and happiness experienced throughout the past year. Furthermore, they also serve as a prayer that in the coming year, one may receive an abundance of blessings, as well as good health and safety, so that one may continue to enjoy beauty and happiness.

4.2. Social

Sociality is evident in the solidarity of the fishing community as they support the ritual, namely from the making of gitik (miniature offering boats), prayers at mosques and prayer halls, land processions, and sea processions. Sociality represents the interdependence of human beings. This interdependence is a daily practice among the Muncar fishing community, strengthened by a shared spirit in ensuring the success of the Petik Laut ritual, which is celebrated as a major holiday for the Muncar fishing community.

Social awareness which continues to develop, has given rise to a shared vision to establish a legally recognized organization (Yusuf, Althaf, and Firmansyah 2023). The legally established organization is the Muncar Coastal Community Arts and Culture Development Board (BSBMPM), which is now a legally recognized entity. As such, BSBMP has received legal recognition from local authorities at the village, subdistrict, and regency levels, as well as from the national government. This legal status facilitates the organization’s operations because it already has a well-structured organizational framework, including a Chairperson, Secretary, Treasurer, and various sections tailored to the organization’s needs. BSBMPM has engaged in various forms of collaboration with government and private institutions to carry out community empowerment activities, such as skills training, fundraising to build places of worship and educational facilities, and processing applications for land reclamation in the Muncar Coastal Area.

Education and the quality of the social environment are also evident in the division of labor that has long been practiced and continues to be upheld by the Muncar fishing community. During initial observations, the research team noted that some large 50 GT vessels were anchored in the open sea. Meanwhile, there were no public fueling stations (SPBU) available. After conducting in-depth interviews, the team learned that “ojek boats”, small vessels tasked with serving the needs of the large ships out at sea, provide these services. These needs include (1) diesel fuel, (2) ice, (3) fishing nets, (4) food and drink supplies for the voyage, and (5) other necessities deemed essential, such as engine parts, lights, and communication equipment.

Another established convention is that men are the ones who go out to sea. Meanwhile, women manage sales; some work as fish vendors who receive the catch directly from the fishermen or purchase it from collectors. Other supplementary work includes using their free time to sell food and beverages or to make processed products such as crackers, shrimp paste, petis, shredded dried meat, and salted fish. To enhance these skills, BSBMPM serves as a local organizer and seeks partnerships with institutions that can potentially provide support in the form of funding and expert personnel for product processing, packaging, promotion, and marketing, both through conventional methods and by leveraging digital technology (see Figure 4 here).

Figure 4 (left) shows a training session on making clam crackers as part of an effort to empower women in improving the productivity and well-being of fishing families and communities in the Muncar region. Figure 4 (right) shows a group photo taken after holding a focus group discussion to gather opinions on utilizing the Petik Laut ritual as an educational tool to improve the quality of the natural, social, and cultural environment. With these new skills, fishermen’s wives have the potential to harvest marine resources (primarily clams) and process them into products with higher market value. Additionally, crackers and other products, such as abon, petis, and terasi, diversify the industry by integrating other professions, such as clam gatherers, collectors, traders, and sellers of the new products they produce.

4.3. Ecological Awareness

Ecological awareness is evident in the community’s willingness to offer ritual offerings to the sea (Wiyatmi, Suryaman, and Swastikasari 2017). This act represents the fishermen’s treatment of the sea as an entity that requires their attention and offerings. The sea, as an entity, has provided fish and other marine life that sustain the fishermen’s livelihoods. Therefore, the fishermen offer ritual offerings to the sea as a token of gratitude. The sea, fishermen, boats, and ritual offerings form an interconnected ecosystem.

Furthermore, on several occasions during the Petik Laut ritual, which is attended by regency officials, the regent or his representative delivers a speech. The speech generally highlights the achievements of the Banyuwangi Regency Government, such as improvements in welfare, increases in per capita income, and social security and insurance for fishermen: a number that continues to grow gradually.

Other educational efforts include calls to maintain ocean cleanliness, preserve coastal greenery, and expand mangrove plantations to prevent coastal erosion. These initiatives are carried out independently by the community, as seen at Cemara Beach. The idea to plant mangroves was initiated by H. Solihin from Wringin Putih Village and H. Hasan Basri from Tembokrejo Village. In addition to mangrove reforestation, coral reef restoration has also been carried out several times at Banyubiru Beach.

The mangrove forest at Cemara Beach has also attracted the attention of several student groups conducting Community Service Programs in the Cemara Beach area. Furthermore, the community has independently developed the beach as a tourist destination by constructing a walking trail from the mainland to the mangrove forest using bamboo, as well as building several observation towers to view the natural scenery around Cemara Beach. The lush mangrove forest at Cemara Beach serves as a habitat and breeding ground for fish and other marine life, as well as a home to a variety of wildlife, such as woodpeckers, white-rumped shamas, magpies, shrike-thrushes, and kingfishers (see Figure 5 here).

Figure 5 (left) shows members of the Seromina group at the site, repairing restroom facilities and fixing the bamboo bridge leading to the mangrove forest. Figure 5 (right) shows the bamboo bridge used to access the mangrove forest, as well as the observation tower built to view the panoramic view of Cemara Beach from its height.

The development of Cemara Beach as a marine tourism destination is managed independently by the local community, organized under the Seromina association in Dewsa Wringinputih. Members of the Seromina group periodically maintain and upgrade facilities to ensure visitor comfort, such as food stalls, restrooms, and repairs to pathways that have become dilapidated and hazardous. Programs managed independently by the community tend to progress slowly, but the community has the opportunity to share in the benefits. Conversely, if the project were handed over to a developer with substantial capital, it could potentially be completed quickly and to the fullest extent; however, the local community would likely become mere “spectators” and would not fully benefit from the results. Currently, the choice has been to manage the project independently. As a result, development continues to proceed slowly.

4.4. Historical Awareness

Historical awareness is evident in the pilgrimages to the graves of Mbah Sabar at Cemara Beach and Mbah Agung Kalong at Tanjung Sembulungan, who are revered as the founding ancestors of the Muncar fishing village (Sartini 2012; Firmansyah et al. 2022). At these gravesites, the fishermen perform pilgrimages by offering prayers (see Figure 6 here).

Figure 6 (left) shows the grave of Mbah Sabar, located at Cemara Beach in Wringinputih Village. Figure 6 (right) shows the grave of Mbah Agung Kalong, located at Tanjung Sembulungan. As part of the Petik Laut ritual, a pilgrimage to Mbah Sabar’s grave is conducted before the day of the ceremony, while the pilgrimage to Mbah Agung Kalong’s grave takes place on the day of the Petik Laut ritual, after the gitik sesaji have been cast into the sea. He is called Mbah Agung Kalong because, according to information from informants, when he first appeared, he was hanging upside down like a bat—with his feet above and his body dangling downward.

At every Petik Laut ritual, two Gandrung dancers are always present, and the dancers involved change every year. The inclusion of Gandrung dancers stems from the informant’s account that Mbah Agung Kalong was married to a Gandrung dancer. The involvement of Gandrung dancers in the ritual’s organization represents a mutually beneficial collaboration. First, the Petik Laut ritual helps to socialize and promote the traditional art of gandrung. Second, the inclusion of gandrung dancers also serves as a platform to demonstrate that the traditional art of gandrung historically possesses a religious dimension.

Historical awareness regarding specific sites as traces of historical heritage requires cross-sectoral attention and in-depth study. Some locations are threatened or unknown because they have become commercial corporate spaces (such as Gumuk Klinting and Gumuk Emas), have divided ownership (such as Gumuk Gandrung), lack of maintenance (such as Gumuk Kantong, Gumuk Putri, and Gumuk Jadah), and the absence of visible traces due to land exploration (such as Gumuk Sepur). Currently, the sites that remain well-preserved are Umpak Sanga, Siti Hinggil, and Pura Besar Blambangan.

4.5. Cultural Awareness

Legally, Law No. 5 of 2017 on the Advancement of Culture defines culture as everything related to the creativity, sensibility, will, and works of a community (Law of 2017, Chapter I, Article 1, Paragraph 1). Another perspective adds that culture, as the fruit of wisdom and the result of struggles to overcome life’s challenges, embodies nobility, beauty, and refinement (Supreme Council of the Tamansiswa Union 2017). Overall, the series of rituals in the Muncar Petik Laut ceremony relates to the creativity, emotions, will, and works of the community. Therefore, all activities and facilities used in organizing the Petik Laut ritual are part of the culture lived by its supporting community, namely the Muncar fishing community.

In general, the entire process of organizing the Petik Laut ritual, from preparation to execution, serves as a cultural showcase that is socialized, promoted, and internalized among the community. This internalization occurs more intensively among those involved in the organizing committee and the Petik Laut. Thus, the ritual introduces the community to various cultural traditions that have been passed down and have the potential to be developed in accordance with natural conditions and the times, as shown in the following table (see Table 2 here).

Table 2 illustrates the educational and cultural values upheld by the Muncar fishing community. Through the Petik Laut ritual, the core cultural value of striving to improve environmental quality is cultivated and passed down through exemplary behavior. Out at sea, fishermen must have the courage to make quick and accurate decisions. This requires a socially and culturally conducive environment, including the use of religious considerations in addressing situations, as mentioned above (when the catch is small and insufficient to cover operational costs). A religious attitude and faith in the power of God the Almighty keep the fishermen motivated to carry out their work (see Figure 7 here).

Figure 7 (left) shows the presence of young people. They received cultural education about the Petik Laut ritual by observing the practices carried out by the Muncar fishing community. Figure 7 (right) shows the distribution of aid to orphans as part of the obligation to share with them, in accordance with the teachings of Islam

5. The 2025 Petik Laut Ritual at Muncar

The 2025 Muncar Petik Laut Ritual will be held on July 10. The organizing committee is from Tembokrejo Village, Muncar Subdistrict. On the day of the event, a land procession will begin at the Kalimoro Fish Market, followed by a ceremony at the pavilion of the Muncar Fishermen’s Harbor, and then a sea procession. The procession will include two gandrung dancers riding in an open-top car so they can communicate and interact with the people lining the streets along the route (see Figure 8 here).

Gradually, the area around the Muncar Fishing Port pier takes on a well-ordered appearance, adorned with lush green trees. The morning bustle consists of fishing boats coming and going, carrying their catch, and being greeted by vendors ready to receive the catch for distribution to markets or fish-processing plants. As noon turns to afternoon, the fishermen are busy mending their nets and repairing their boats, i.e., fixing leaks, replacing worn-out parts, maintaining electrical systems and communication equipment, or adding necessary accessories. In the late afternoon, the scene shifts to a line of boats heading out to sea to catch fish. At the same time, many local residents, while tending to their children, enjoy the vast and serene ocean view. Another sight is the constant comings and goings of small boats ferrying supplies, ice blocks, and other equipment to large vessels anchored offshore.

Education and the development of the natural and social environment are integrated into the daily lives of the Muncar fishing community. The Muncar coastline, particularly the Muncar Fishing Port, with its spacious and open facilities, has the potential to be developed as a tourist destination, supported by the creative industry products already developed by the community. Various community-based activities, primarily those involving small and medium-sized enterprises (SMEs), are coordinated by a legally registered organization, the Muncar Coastal Community Arts and Culture Development Association (BSBMPM). Through this approach, educational initiatives reach a broad segment of the community.

The various attractions in the Muncar area include historical sites (the Blambangan Kingdom, the caves and cannons at Sembulungan, and Siti Hinggil), natural attractions (the sea, caves, Sembulungan Beach, and Cemara), religious sites (the ancestral shrines of Buyut Mbah Agung Kalong and Mbah Sabar), arts and culture (Ca Caan, Gandrung, and Jaranan), and cultural practices (mangrove forests, pearl oyster farming, and traditional arts training). These natural and cultural tourism landscapes are continuously developed by the community on their own initiative. Driven by a spirit of passing on positive values across generations, the fishing community strives to preserve environmental quality through reforestation efforts and by maintaining the cleanliness of the coastal area.

Supporting factors for tourism at the Muncar fish market include the industries of sea fish crackers, salted fish, petis, terasi, ceriping, and souvenirs made from marine materials. All of these potentials are developed by local MSMEs using local ingredients. This also serves as a contribution by the wives of fishermen in supporting their family’s economy. Such support is particularly needed during periods of poor catch yields.

Outreach and promotion of tourist destinations, by highlighting natural and cultural attractions, can be effectively carried out through social media and by capitalizing on the “Petik Laut” cultural event, which attracts hundreds of thousands of visitors. The festivities surrounding the Petik Laut begin with a night market that runs for one month leading up to the event. This occasion has the potential to serve as a platform for outreach, promotion, and marketing of the community’s creative products, including the natural and cultural attractions along the Muncar coastline.

The ribbon-cutting ceremony and balloon release marking the departure of the ritual offering toward the Oplosan boat, which will take it to Batu Layar Bay to be set adrift. The ribbon-cutting was performed by the Chairperson of HISKI, Prof. Dr. Novi Anoegrajekti, M.Hum. After the ribbon-cutting, the ritual offerings were immediately transported to the fishing boat that would carry them in the sea procession. The boat carrying the ritual offerings is selected on a rotating basis to ensure fairness and allow for shared experiences (see Figure 9 here).

On the same day, an entertainment event for the community took place at the Barak Kalimoro fish auction market as part of the Petik Laut Muncar series of events. The type of entertainment is determined by mutual agreement and tailored to the community’s preferences. In the previous year, 2024, a jaranan performance was held, while in 2025, the entertainment featured an electron performance (see Figure 10 here).

Figure 10 shows the band One Pro performing for the people of Muncar. One Pro is one of the most popular bands in Banyuwangi. The stage was set up on a fishing boat anchored about ten meters from shore. The band’s performance was warmly welcomed by the people of Muncar, as evidenced by the large crowd that filled the courtyard of the Barak Kalimoro fish auction market in Muncar. The location, which is usually filled with fish transport vehicles, was now packed with spectators watching the One Pro concert, which featured popular singers from Banyuwangi.

The development of Muncar’s maritime landscape has the potential to encompass both land and sea areas. The land-based area holds historical significance and reflects the cultural dynamics of Muncar’s fishing community, including local cuisine, souvenirs, art studios, and mangrove forests, which symbolize the community’s commitment to preserving the natural, social, and cultural environment. Specifically, the 2025 “Petik Laut” event will begin with the inauguration of the organizing committee. The newly inaugurated committee will then appoint staff and form sections as needed. Additionally, the committee will draw up a schedule of activities, from preparation through implementation. The diverse activities will include traditional rituals, folk entertainment, and an MSME market serving as a platform for the promotion and marketing of local MSME products, specifically from Muncar and Banyuwangi in general.

6. Conclusion

The preceding discussion shows that the Muncar Petik Laut ritual serves as a medium for education through practice and verbal guidance conveyed through officials’ speeches, religious sermons, the preparation of ritual offerings, and the activities carried out by the community as part of the Muncar Petik Laut ritual series, as well as in the daily lives of the Muncar fishing community.

The Petik Laut ritual, held annually on the fifteenth of Muharram, serves as an educational space with the potential to foster and strengthen awareness of religious, social, ecological, historical, and cultural values. These five aspects are embodied in the practices and customs of the Muncar fishing community. Verbal information and appeals tended to be limited to what was conveyed in the remarks by Banyuwangi Regency government officials, such as information regarding Banyuwangi Regency’s achievements at the national level, development milestones, and future development priorities. This was followed by an appeal to preserve environmental quality by maintaining cleanliness, greenery, safety, natural beauty, hospitality, and the creation of memorable experiences for tourists.

The involvement of families, including children, adolescents, and parents, in the Petik Laut ritual provides a space for practical education and indirect intergenerational knowledge transfer. The natural, historical, social, and cultural environment has become an integral part of daily life for the people of Muncar. Identifying historical sites requires attention as a means of educating the public about the nation’s history, which has left its mark on the Muncar subdistrict in particular and Banyuwangi Regency in general.