E-Proceeding of The 2nd International Nusantara Cultural Heitage Symposium

http:/umconference.um.edu.my/inch The 2nd INCH 2017 is organized and hosted by Faculty i of Built Environment ,University of Malaya (UM); Faculty of Engineering, University of Sumatera Utara (USU); Faculty of Engineering, University of Pembangunan Panca Budi (UNPAB); and Faculty of Civil Engineering and Planning, University of Bung Hatta (UBH)

Safeguarding Cultural Heritage: Challenges and Approaches

E-Proceeding of the 2 International Nusantara Cultural Heritage Symposium 2017 nd

Padang, 15-17 November 2017

Program Studi Arsitektur Fakultas Teknik Sipil dan Perencanaan Universitas Bung Hatta

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E-Proceeding of The 2nd International Symposium of Nusantara Cultural Heritage 2017 Copyright and Reprint Permission All rights reserved. No part of this proceeding may be reproduced in any form or by any means without permission in writing from the University of Malaya, University of Sumatera Utara, University of Pembangunan Panca Budi and University of Bung Hatta.

Permission for reproduction of the materials should be sought from “Program Studi Arsitektur, Fakultas Teknik Sipil dan Perencanaan, Universitas Bung Hatta� on behalf of these four universities.

Act Number 19 of 2000 on Copyright, Chapter XII Criminal Procedure, Article 72, Paragraph (1), (2), dan (6).

ISBN

: 978-602-51023-0-1

Reviewers : Ar. Helena Aman Hashim Dr Brit Kayan Dr Jonny Wongso Dr. Al Busra Fuadi Dr Maryam Ashkan Dr Rosniza Othman Dr Zuraini Md Ali Isnen Fitri Dr Ketut Wiradnyana Dr Asmyta Surbakti Dr Khoo Suet Leng Dr Indera Syahrul Mat Razuan Dr Lim Yoke Mui Dr Sumarni Ismail Dr Noor Fazamimah Mohd Ariffin Dr Kaspan Eka Putra Dr Ir Morida Siagian Prof Ezrin Arbi Editors : Helena Aman Hashim

(Head of Reviewing Committee) University of Malaya, Malaysia University of Malaya, Malaysia University of Bung Hatta, Indonesia University of Bung Hatta, Indonesia University of Kansas, United States of America Prince Mugrin bin Abdul Aziz University, Saudi Arabia University of Malaya, Malaysia University Sumatera Utara Balai Arkeologi Medan, Indonesia University of Sumatera Utara, Indonesia Universiti Sains Malaysia Universiti Tun Hussein Onn, Malaysia Universiti Sains Malaysia, Malaysia Universiti Putra Malaysia, Malaysia Universiti Putra Malaysia, Malaysia University of Pembangunan Panca Budi, Indonesia University of Sumatera Utara, Indonesia University of Malaya, Malaysia

Department of Architecture, Faculty of Built Environment University Malaya, Malaysia

Linda Shafarina Hassan

Department of Architecture, Faculty of Built Environment University Malaya, Malaysia

Isnen Fitri

Department of Architecture, Faculty of Engineering University Sumatera Utara, Indonesia

Cover Design and Layout: Linda Shafarina Hassan Ika Mutia

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Publisher : Program Studi Arsitektur Fakultas Teknik Sipil dan Perencanaan Universitas Bung Hatta Jl. Sumatera Ulak Karang Padang , Sumatera Barat, 25133 Indonesia Telphone +62 751 7051678 Fax +62 751 7055475 Email : arsitektur@bunghatta.ac.id

First Printing : November, 2017

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Contents

Acknowledgements

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Foreword

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Keynote Speaker 1

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Keynote Speaker 2

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PART 1: 2017 RESEARCH PAPER Theme 1: Architectural and Urban Heritage The Relocation, Conservation and Preservation of Kampung Teluk Memali Mosque in Ipoh, Perak, Malaysia Azim A. Aziz, M. Haziq Zulkifli - Malaysia

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Revitalization of a Former Pharmacy as a Placemaking Strategy in Glodok Chinatown Anita Halim - Indonesia

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Traditional Architecture of Mandailing The Ecologies Context and Its Sustainability Irma Novrianty Nasution, Alvan Syahreza, Hadibroto Bambang - Indonesia

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Identification of Wonosobo Heritage Buildings Muafani, Atinia Hidayah - Indonesia

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A Study of The History of Lodging in Medan City at The End Of The 19th Century to The Beginning of The 20th Century Lila Pelita Hati, Sri Pangesti Dewi Murni, Rita M Setianingsih, Fitriaty Harahap - Indonesia

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The Evolution of Shape and Meaning in Vernacular Architecture: A Case Study of Gorga Woodcarving Motifs in Toba Batak Houses Yulianto - Indonesia

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Manifestation of Modernist Architecture in Malaysia: Case Study of Petaling Jaya City Helena Aman Hashim, Zuraini Md Ali, Megat Ariff Shah - Malaysia

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Design Influence of Mughal Architecture in Kuala Lumpur Loo Yi, Yahaya Ahmad - Malaysia

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Interior Element of Kudus Traditional House in Langgar Dalem Village Wiwit Setyowati, Didik NA Nugradi, Husni Dermawan - Indonesia

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Reading Cultural Heritage of Southeast Asian Shophouses: Case Study in Takua Pa Old District, Pang-Nga Province, Southern Thai Peninsula Chansen Nathatai - Thailand

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Master Plan and Design of Strategic Area Tourism Regional Nagari Traditional Koto Hilalang Solok District Elfida Agus – Indonesia

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Identify Social Space in the City Landmark Morida Siagian - Indonesia

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Theme 2: Archaeological Sites An Overview of The Maritime History of The 18th Century to The 20th Coastal Ports of Bogak, Tanjung Tiram Districts, Asahan Regency, Sumatera Utara Province Rita M Setianingsih, Lila Pelita Hati, Fitriaty Harahap, Nur Sukma Suri Indonesia

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The Archaeological Architecture of Kota Johor Lama Fadhillah Nasir, Helena Aman Hashim - Malaysia

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The Historical and Archeological Heritage as an Object for Tourism Development Efforts in Central Tapanuli Regency Suprayitno, Ratna, Junita Setiana Ginting, Handoko - Indonesia

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Theme 3: Intangible Cultural Heritage Shifting Meaning of Space In Kajang Padati House In Padang Rudi Elfendes - Indonesia Shifting from Cultural Practitioners to Intangible Cultural Heritage (ICH) Inheritors: Issues, Challenges and Approaches in The Malaysianâ€&#x;s Living Human Treasure System Noorfathehah Abdullah Sani, Yahaya Ahmad - Malaysia

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Theme 4: Conservation Policy And Management Site Selection Criteria for British Colonial Hill Stations in Malaya Siti Farrah Zaini, Zuraini Md Ali ,Brit Anak Kayan - Malaysia

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Conserving the Heritage Village in Malaysia: Perspective and Challenges Indera Syahrul Mat Radzuan, Mohammed Mohammed Ishaq, Noralfishah Sulaiman,Yahaya Ahmad - Malaysia

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Conceptual Framework of Assessment Methodology in Evaluating Cultural Value for Architecture Linda Shafarina Hassan, Yahaya Ahmad - Malaysia

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The Conundrum of Human Capital in Building Conservation at George Town World Heritage Site Lim Yoke Mui, Khoo Suet Leng - Malaysia

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Conservation Grant Program as a Sustainable Strategy towards Built Heritage: Case Study of George Town World Heritage Site Khoo Suet Leng, Lim Yoke Mui - Malaysia

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Challenges between Authenticity and Building Regulations in Adaptive Reuse of Shophouses in Malaysia Yap Qiang Mei, Yahaya Ahmad - Malaysia

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Management System and Cultural Heritage State of the Art Ketut Wiradyana, Sylviana Mirahayu Ifani - Indonesia

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Identification and Documentation of the Immovable Cultural Heritage in Medan City, North Sumatra Isnen Fitri, Yahaya Ahmad – Indonesia - Malaysia

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PART 2: 2016 RESEARCH PAPER Policy Analysis of Incentive and Disincentive for Heritage Building Preservation in Medan City Benny Iskandar - Indonesia

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Evaluation Studies of the Construction of North Sumatra Tourism Board Office Eddy Suhartono, Wahyu Andri Syahputra - Indonesia

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Urban Transport Infrastructure Development Planning monorail on Existence Heritage Building in Medan Kaspan Eka Putra - Indonesia

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Insert The Archaeological Data in Gayo Culture Area, For History Culture Reconstruction, Development of Science and Tourism Ketut Wiradnyana - Indonesia

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Landscape Architectonic Intervention Towards Climate Change Adaptation To Sustainable Cultural Landscape of The Port City Of Belawan Sri Shindi Indira - Indonesia

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Acknowledgments INCH 2017 organizing committee wishes to express gratitude to the individuals and institutions who have generously assisted with their advice and support to make the conference a success. We would also like to thank the participants and keynote speakers for their ideas and thoughts which have broadened the understanding and assisted in explaining issues which are related to the symposium topic „Safeguarding Cultural Heritage: Challenges and Approachesâ€&#x; Keynote Speaker Prof. Dr. Yahaya Ahmad - Dean, Faculty of Built Environment, University of Malaya, Kuala Lumpur, Malaysia Dr. Ir. Eko Alvares Z, M.S.A - Lecturer, Department of Architecture, University of Bung Hatta, Padang, Indonesia Mahyeldi Ansharullah, S.P - Mayor of Padang, Indonesia Drs. Nurmatias Zakaria - Head of BPCB Sumbar, Indonesia

INCH 2017 Organizing Committee Advisory Board Datuk Professor Dr. Awang Bulgiba Awg Mahmud - Deputy Vice-Chancellor (Academic & International), University of Malaya, Kuala Lumpur, Malaysia Dr.Hendra Suherman, S.T., M.T. - Vice Rector (Academic Affairs), University of Bung Hatta, Padang, Indonesia Drs. Mahyuddin K.M. Nasution, M.T.I, Phd - Vice Rector (Research, Community Service, and Coorporation) University of Sumatera Utara, Medan, Indonesia Ir. Bhakti Alamsyah, MT, PhD - Vice Rector, University of Pembangunan Panca Budi, Padang, Medan, Indonesia Prof. Dr. Yahaya Ahmad - Dean, Faculty of Built Environment, University of Malaya, Kuala Lumpur, Malaysia Dr. Nengah Tela, ST, M.Sc - Dean, Faculty of Civil Engineering And Planning, University of Bung Hatta, Padang, Indonesia Ir. Seri Maulina, MSi, PhD - Dean, Faculty of Engineering, University of Sumatera Utara, Medan, Indonesia Sri Shindi Indira, ST, M.Sc - Dean, Faculty OF Engineering, University of Pembangunan Panca Budi Medan, Indonesia

INCH 2017 Steering Committee Ar. Helena Aman Hashim - Senior Lecturer, Department of Architecture, Faculty Built Environment, University of Malaya, Kuala Lumpur, Malaysia Linda Shafarina Hassan - PhD Candidate, Faculty of Built Environment, University of Malaya, Kuala Lumpur, Malaysia

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Isnen Fitri - Senior Lecturer, Department of Architecture, Faculty of Engineering, University of Sumatera Utara, Medan, Indonesia - PhD Candidate, Faculty of Built Environment, University of Malaya, Kuala Lumpur, Malaysia Dr. Ir. Morida Siagian - Head of Settlement and Urban Planning Laboratory, Department of Architecture, University of Sumatera Utara, Medan, Indonesia Ika Mutia - Head, Department of Architecture, Faculty of Civil Engineering And Planning, University of Bung Hatta, Padang, Indonesia Sylviana Mirahayu Ifani - Head, Architectural Study Program, Faculty of Engineering, University of Pembangunan Panca Budi, Medan, Indonesia

Organizing Committee Prof. Dr. Azwar Ananda, M.A. Dr. Hendra Suherman, S.T., M.T. Dra. Susi Herawati, M.Pd. Dr. Diana Kartika Dr. Nengah Tela, M.Sc Ika Mutia Desy Aryanti Ariyati Rini Afrimayetti Sri Shindi Indira Al Busyra Fuadi Yaddi Sumitra Duddy Fajriansyah Ipul Afwan Marnawati Nardi Kurniawan Nasril S. Red Savitra Dedi Irawadi Nesti Lisnendri Eko Alvares Z Aulia Rizki Alda Indri Astuti Maulana Nadya Bestnissa Ar. Helena Aman Hashim Isnen Fitri Ika Mutia Linda Shafarina Hassan Haris Budiman Mabrur Rudi Elfendes Hendrino Sudirman Is Jonny Wongso Elfida Agus Irfan Hidayat

(Rector of University of Bung Hatta) (Vice Rector I) (Vice Rector II) (Vice Rector III) (Dean, Faculty of Civil Engineering And Planning, University of Bung Hatta) (Head) (Head Assistant) (Secretary) (Treasurer) (Treasurer) (Venue Coordinator) (Venue Coordinator) (Venue Coordinator) (Venue Coordinator) (Venue Coordinator) (Venue Coordinator) (Transportation and Acomodation) (Transportation and Acomodation) (Transportation and Acomodation) (Registration) (Registration) (Registration) (Registration) (Registration) (Proceeding) (Proceeding) (Proceeding) (Proceeding) (Proceeding) (Proceeding) (Hospitality) (Hospitality) (Hospitality) (Hospitality) (Hospitality)

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Foreword The 2nd International Nusantara Cultural Heritage Symposium (INCH) 2017 held in Padang, West Sumatera, addresses the theme “Safeguarding Cultural Heritage: Challenges and Approaches”. This year‟s symposium is the culmination of the joint effort of 4 universities namely, University of Malaya, University of Sumatera Utara, University of Pembangunan Panca Budi and University of Bung Hatta. It builds on the experience of the inaugural INCH Symposium held in Medan, North Sumatera in 2016.

Within the broad symposium theme, the call to safeguard heritage within the Nusantara is reflected in the following symposium sub-themes:    

Architectural heritage Archaeological heritage Intangible heritage Conservation policy and management

A total of 25 papers are compiled within this proceeding. Paper contributions are laid out according to the conference themes listed above. In addition, there are also 5 selected paper contributions included from the inaugural INCH Symposium in 2016. This proceeding owes its richness to the contributions from authors from within the Nusantara region.

Our special thanks go to the University of Bung Hatta for graciously hosting this year‟s symposium. The inaugural symposium in 2016 was jointly hosted by University of Sumatera Utara and University of Pembangunan Panca Budi in Medan, North Sumatera.

In preparing this proceeding, the editors would like to stress that content and opinions expressed in the papers are the sole responsibility of the authors. The editors‟ role consisted of collating the paper contributions into a consistent document and structuring it into an informative sequence.

Helena Aman Hashim Linda Shafarina Hassan Isnen Fitri

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Keynote Speaker 1

Assalamualaikum wmbrt.

During the closing of last yearâ€&#x;s Symposium at the University of Sumatera Utara (USU) in Medan, we affirmed a commitment to continue the discussion and share findings on the diverse values of heritage within the Nusantara region. Alhamdulillah, with the commitment of friends and lecturers from the four universities, this 2nd International Symposium on Nusantara Heritage continues to provide a platform for researchers from within the region to present their research findings and experiences.

The International Symposium on Nusantara Culture Heritage gives focus to the broadening scope of heritage which is no longer limited to the built form. It has broadened from archaeological sites to buildings, to a group of buildings and towns. For quite some years now, the intangible heritage of different groups and civilizations has been given special emphasis. Both tangible and intangible heritage is now our concern, and there is a great need to recognise their heritage values, threats and protection measures.

I would like to congratulate heritage experts and researchers from the four organising universities mainly the University of Malaya (UM), University of Sumatera Utara (USU), University of Pembangunan Panca Budi (UNPAB) and University of Bung Hatta (UBH) for organising this year symposium. Special thanks to Bung Hatta University for hosting this event.

This yearâ€&#x;s symposium marks another important milestone for the protection of cultural heritage in the region since the four organising universities will sign Memorandum of Understanding to collaborate teaching, research, publication and project on all aspect of heritage in the Nusantara region.

Professor Dr Yahaya Ahmad Dean Faculty of Built Environment University Malaya

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Keynote Speaker 2

Assalamualaikum Wr. Wb. Letâ€&#x;s give thanks to Allah the Almighty who has blessed us and enabled the realization of the 2nd International Symposium on Nusantara Cultural Heritage (INCH) on November 15-17, 2017 in Padang, West Sumatera, Indonesia. The symposium witnessed the presentation and discussion of an extensive collection of papers from various regions in Indonesia and abroad. These thoughts and ideas on research which are related to the cultural heritage of the world are documented in this proceeding, and we anticipate that it would contribute to the knowledge and ongoing effort towards the preservation of cultural heritage. This document will enable all the participants to always remain motivated and work together to preserve cultural heritage for the future.

We realize that this symposium would not have materialized without the assistance from a number of people, and therefore would like to take this opportunity to thank and show our massive appreciation to the following: 1.

Rector, University of Bung Hatta; Vice Chancellor, University of Malaya; Rector, University of Sumatera Utara and Rector, University of Pembangunan Panca Budi who have kindly given us support and facilitated this event 2.

The Chairman of INCH, Prof. Dr. Yahaya Ahmad 3.

Our esteemed guest, The Mayor of Padang Mr. Mahyeldi Ansharullah and Head of BPCB West Sumatera Mr. Nurmatias Zakaria, 4.

The organizing committees and the students of the University of Bung Hatta, University of Malaya, University of Sumatera Utara, University of Pembangunan Panca Budi who have given everything to make this event a success.

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All lecturers, professionals and officials who have contributed to the research presented and discussed in this symposium.

We hope that the International Symposium on Nusantara Cultural Heritage (INCH) will be a new hope for the city of Padang in its effort to preserve cultural heritage.

Dr. Ir. Eko Alvares Z, MSA Lecturer Department of Architecture University of Bung Hatta xiii

PART 1 Theme 1 Architectural and Urban Heritage

The Relocation, Conservation and Preservation of Kampung Teluk Memali Mosque in Ipoh, Perak, Malaysia Azim A. Aziz1, M. Haziq Zulkifli2 ATSA Architects Sdn. Bhd. Abstract: Relocation of a heritage building is one of the conservation methods that will effectively restore but also change the building setting permanently. In this research, relocation programme has been studied based on a real-life project of relocating and restoring a 107year-old mosque from Kampung Gajah to Ipoh in Perak, Malaysia as the case study. Aspects of conservation methods, modern design and users’ expectations and financial factor have been discussed in this study, concerning the case study and related literature review. The study also explored the possible future solutions of many old and abandoned timber mosques or other notable timber structures in the country through relocation programme.

Keywords: relocation, dismantling, architecture, heritage, preservation

1. INTRODUCTION 1

Traditional mosques in Malaysia were built within the loosely arranged rural residential quarters known as the kampungs (villages). The traditional Malay mosque is often built on a raised floor, either on stilts or platforms. It follows the typical Malay vernacular mosque typology and can be easily identified by its pyramidal roof on a square layout, where the prayer hall locates.

Due to the unique features of the walls and made of timber materials, the traditional Malay mosque structure can be dismantled and shifted to a new site, if necessary, even though this practice is relatively uncommon nowadays. Most times, the older mosques were demolished to make way for bigger mosques to cater for the growing population.

Relocating timber buildings for it to be reused, nevertheless, is a common practice in the Malay house building culture. It is a common tradition that can be found in most traditional villages in the Malay Peninsular of even around the Nusantara region.

Relocation has also been practised and the most preferred practice in salvaging various traditional Malay houses to be converted into outdoor museums and villas in upscale resorts.

may be the only way to salvage these buildings and to give it a new lease of life.

Figure 1. The former location of the mosque in Kg Teluk Memali in Kg Gajah, Perak (Google Earth, 2017)

2. PROBLEM STATEMENTS As the surrounding semi-urban population grows, many villages in the rural areas were deserted, mainly due to the exodus of its residents, especially when today’s youngsters are migrating to cities in search of a better lifestyle and most importantly good paying jobs. This has caused the abandonment of many built structures, including many traditional timber houses and mosques.

In some areas, the kampungs have been displaced and relocated to other areas due to the government resettlement programme to help the villagers and at times upon their request.

The existence of many old, dilapidated and vacant century-old timber buildings in Malaysia, especially in the state of Perak of good structural with priceless historical treasures which have given rise to the critical necessity for the preservation of these structures.

The relocation approach through dismantling and reinstallation on the new site may be applied, rather than the conservative approach of restoring these structures in-situ, at its current site. This method

Figure 2. New location plan of the mosque in Bandar Seri Botani, Ipoh, Perak (Google Earth, 2017)

2. AIM AND OBJECTIVES —————————————————————————————— 1 Chief Executive Officer, ATSA Architects Sdn. Bhd., Kuala Lumpur, Malaysia; Email: azim@atsa.com.my 2 Research & Conservation Executive, ATSA Architects Sdn. Bhd., Kuala Lumpur, Malaysia; Email: haziq@atsa.com.my

This study is aimed to document and record a real-life effort to successfully relocate and restore the traditional timber Malay mosque, the Kampung Teluk Memali Mosque. To further investigate and achieve the study aim, the study objectives have been outlined in the light of the approach of a successful relocation

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programme, regarding the relocation methods and techniques, modern design and users' expectations and financial factor.

3. LITERATURE REVIEW 3.1 Vernacular Timber Construction and Materials Nonetheless, until recently, especially in the urban areas, the use of timber as the main material has been gradually replaced by more durable materials such as stone, brick and mortar, and concrete (Killman, 1994). Until the 1960s, timber was widely used in many parts of the buildings, including the floors, internal walls, porches and verandas, ceilings, roofs, staircases, doors and windows.

However, in some areas, if the chengal is unavailable or scarce, other heavy or medium hardwoods often used, such as the balau, petaling, and merbau, whereas merbau is rarely used due to its characteristic of red-blood like sap, thought to be haunted, as described by Yuan (1987).

Traditional Malay construction relied on the post and beams structure as the primary load bearing elements, with wooden or bamboo walls and the thatched roof. Sahabuddin (2012) implied that using prefabricated construction methods where all the components are made and assembled on site allows the house to be dismantled and reassembled elsewhere at a different location.

3.2 Relocation Practice as a Conservation Effort Relocation is a process of moving the entire building to a new site, which is another form of reconstruction, due to the unsuitability of the original site (Rahman, 2015). However, the setback is that it would lose its original setting. Furthermore, from the viewpoint of the cultural heritage preservation, original location preservation is the best way, and relocation to preserve for it to be reused should only be the last resort (Wang, 2005). It is often interpreted as a less desirable method but would be the last resort when other options are not viable.

While according to Feilden (2003), relocation is inferred to the situation whereby if the valuable cultural property is being damaged irretrievably or is threatened by its environment, it may have to be moved to a more suitable environment and a reproduction substituted to maintain the unity of a site or building.

Killman (1994) also highlighted the same issue coined when relocation is concerned. Two questions surfaced, whether the house is restored at its original site or does it needs to be moved to a more suitable area. As much as other buildings, removing a structure from its present site will lose its original settings and surroundings.

As for traditional Malay architecture, it would lose its village setting and context, especially since a mosque, as it is a public activity centre. This is further emphasised by Rashid (2016) on the significance of the buildings do not always rely on its architecture and aesthetic appeal, but also its locations, surroundings and its original purposes and history.

4. RESEARCH METHODOLOGY Research methodology defines on how the data and information about the research study can be obtained. The methodologies can be divided into qualitative techniques and explanatory research.

The qualitative method looks into the why and how not just what, where and when. Data collection is taken from the journals, articles, books, websites and personal interviews. While the exploratory research method is a research and study analysis based on the selected case study of Kampung Teluk Memali Mosque, in

both old and new sites located in Kampung Gajah and Ipoh in the state of Perak.

On-site observation and participation through the dismantling, relocation and reinstallation process under the auspices of ATSA Architects. Besides that, as-built measured drawings and report from Politeknik Ungku Omar (PUO) have also been referred to analyse the history and construction method of the mosque.

5. DATA ANALYSIS AND FINDINGS 5.1 Background of the Case Study This non-profitable CSR effort was initiated by ATSA Architects after they had a joint publication effort with Politeknik Ungku Omar (PUO) back in 2014, for the publication of a monograph on mosque architecture in Malaysia entitled Masjid – Selected Mosques and Musollas in Malaysia. In researching and collating the suitable content materials for the book, ATSA Architects came across with such remarkable work which has been carried out by PUO in documenting various built heritage buildings, particularly in the state of Perak, including the Kampung Teluk Memali Mosque located in Kampung Gajah, Perak. It was also suggested

by PUO for ATSA Architects to lead a team to preserve the mosque by moving it to an area where it could be used again.

By looking at this neglected state and its heritage value, it was decided that there must be an immediate conservation intervention.

ATSA Architects and faculty members of PUO began work hand in hand to obtain the duly permission to relocate and restore the mosque from the former villagers of Kampung Teluk Memali, as well as the Land and District Office of Central Perak, Islamic Religious and Malay Customs Council of Perak State (MAIPk), the Mufti Department of Perak State to seek the official fatwa (Islamic cleric) guidance in relocating the mosque and the Ipoh City Council (MBI) for the planning and building approval of the new site.

A new site in Bandar Seri Botani, Ipoh, Perak was chosen as the local populace were in need of a surau (musolla) for the neighbourhood, located about 10 kilometres in the south of Ipoh city centre. The site has also been selected to ensure the continuity of architectural language of the mosque itself, which is the Perak Malay architectural style of mosque building typology. The current site in Bandar Seri Botani, Ipoh is located approximately 65 kilometres from the former site in Kampung Gajah, Perak.

5.2 Historical Background of Kampung Teluk Memali Mosque According to Yunos (2012), the mosque was constructed in 1908 and completed in 1910 with the cost of construction was donated by a wealthy man living in Kampung Teluk Memali. However, it also believed that the mosque was built years earlier, functioned as a surau and located on the edge of the river bank. Due to soil erosion, the mosque was relocated to its current site, which is around 100 metres from the riverbank. Since 20 years ago, the mosque had been left vacant and abandoned due to the rising flood waters.

There is another evidence to support the claim of the year the mosque was built, which is carved on the intricate timber mimbar platform. At the rear side of the mimbar frame, an old Jawi inscription can be seen; and can be translated into English and read as ‘Megat Jaafar on 15-11-1339.' The mentioned date is believed to be written using the Hijri calendar, which is equivalent to the

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Gregorian calendar of 21st July 1921. Arif (2014) also implied that the inscribed date could also be translated as the year when the mosque was built.

Figure 3. The mosque on the old site in Kg. Teluk Memali, Kg. Gajah, Perak. It was left abandon for approximately 20 years (ATSA Architects, 2015)

5.3 Design Concept and Layout of Kampung Teluk Memali Mosque The layout of the mosque comprises the main mosque building and an annexe building known as balai lintang; the Kampung Teluk Memali Mosque was the main place of worship for the local Malay Muslim community ever since it was built. The main prayer hall is measuring 8.95 metres by 8.95 metres that can comfortably fit approximately 150 people. It was used for daily solah jamaah (congregation prayers), other than the weekly Friday prayers, Eid prayers and other religious occasions such as the Eid sacrificial rites, Thanksgiving feasts or even formal or informal lessons in Islamic studies and the use of musical instruments such as kompang (wooden tambourine).

The main prayer hall building consists of an anjung (foyer) area, a welcoming area where a beduk (large drum) was once located to be used for the call to prayer five times a day by a rhythmic beating of the timber log, other than the serambi (veranda), the main prayer hall, mihrab and mimbar. Meanwhile, the balai lintang is an additional building that is believed to be built later than the mosque building. This is evident from the different and simpler architectural style of the building. The colour of the mosque is quite unusual. Bright yellow and turquoise blue were painted and used over the timber which emphasised the mosque building with other surrounding buildings at that time.

Figure 4. Site plan (ATSA Architects, 2017)

Figure 5. Front elevation (ATSA Architects, 2017)

Figure 6. Right elevation (ATSA Architects, 2017)

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the mosque structure is overwhelmingly made of a chengal hardwood timber for most of its components. The chengal can be seen in all of its structural columns, wall panels and other decorative elements of anjung, serambi and the main prayer hall.

Other than chengal, balau can also be found in certain structural elements, except tualang of the wall panel skirting. Other than timber, several non-timber materials can also be found, such as the one metre (three feet) concrete platform base, corrugated zinc and asbestos sheet for the roofing materials.

6. DISCUSSION OF FINDINGS Figure 7. Rear elevation (ATSA Architects, 2017)

Figure 8. Left elevation (ATSA Architects, 2017)

6.1 Preliminary Works and Site Operational Killman (1994) emphasised on the little aspects that need to be considered in the preliminary works before any physical removal works take place. The preliminary works, including the dilapidation survey and measured drawings, were deemed necessary in determining the mosque building conditions for the next steps of building relocation and restoration. However, before commencing technical works, including the dilapidation survey and measured drawings, it is important to obtain the prior approval and permission from the relevant authority bodies, including the former building owner and the new site management.

The cleaning works on the site were also necessary to ensure a clutter-free site throughout the dismantling works. Most importantly, sets of suitable tools and machinery must also be prepared to perform the dismantling tasks. To propel the dismantling works, a set of coding and numbering shall be done earlier on every single component of the structure. This was done through referencing with the measured drawings that were prepared earlier.

6.2 Dismantling Methods

Figure 9. Section A-A (ATSA Architects, 2017)

The dismantling works are the most crucial stage in any relocation practice. Based on the methods of dismantling works implemented in this mosque, the dismantling works can be divided into six major components that involved structural components of timber structures, which are the roofing, wall panels, floorings, joists, tie beams and columns in 24 to 29 detailed steps altogether.

However, an additional step is identified for the Kampung Teluk Memali Mosque that had relocated the kolah structure first, followed by the structure building. This is due to the reason of managing the site properly, as the kolah was located nearby the mosque building. Thus, it was important to move the smaller and detached structure first, before proceeding into the dismantling of the main building.

Figure 10. Section B-B (ATSA Architects, 2017)

5.4 Building Materials Based on the timber structure pre-inspection test done by the Malaysian Timber Industry Board (MTIB) on the mosque building,

Figure 11. The dismantling works of the mosque on the old site (ATSA Architects, 2016)

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6.3 Loading and Transportation Another important aspect of relocation is the loading and transportation process from the old site to the new site. After the dismantled components have been identified, collated and bundled, they must be kept and arranged properly inside the lorry or on a larger sized vehicle. This is important to ensure the materials are not messed up and can be unloaded properly. The length of the transportation depending on the distance between the old site and the new site.

As the new site will permanently change the contextual setting of the originally built forms, it is nonetheless suggested the building to be relocated within the same district or state to maintain the regional architectural identity of that particular building further.

For instance, the Kampung Teluk Memali Mosque that had been relocated to the same state of Perak, from Kampung Gajah in the Central Perak district to Ipoh in Kinta District.

6.4 Cleaning, Repair and Treatments Before the original timber can be used, it is important to have it sorted out and to identify which parts can be utilised or not. This can be identified after all components have been dismantled. It can be done either on the new site or in the designated workshops by the engaged contractors or carpenters. Should the existing wood is coated with a layer or paint, it is advisable to remove the existing paint layers by sanding process. This can be done using handy sanding devices or machines in nearby workshops.

After sanding, the repair process can be carried out accordingly. It is done based on the levels and types of defects and disrepair. This is when the carpentry skills are tested and needed in refurbishing the wood components. If the defects were severe, it might need to be replaced with new wood components, but there must be a supervision by the appointed conservator in ensuring the project adhering to the conservation principles.

Meanwhile, the treatment process can be done either earlier or later, which is before the reinstallation of the wood components or after the structure has been completed. However, it is highly advisable to do before the reinstallation, as the treatment preserver would cover up any exposed surfaces, including the joints, which is imperative as a protective measure for the wood components. It can be executed either in the workshop or on the new site.

It is equally important to store the dismantled components, either treated or non-treated in a proper storage area on-site or offsite. This is to ensure the wood components are protected from the elements. Thus, they can be stored properly under a shaded canopy or tent and above the ground level, to avoid direct contact with the soil. Such measure had been prepared during the restoration of the Kampung Teluk Memali Mosque on its new site in Ipoh, Perak.

6.5 Reinstallation Methods Reinstallation is another vital part of relocation as a conservation practice. It is the stage where the final structure takes place and will be utilised for final usage.

The reinstallation method began with the fixing up the concrete base, either the platform base or the normal pad footings for elevated timber structures. The process then commenced with the reinstallation of the tiang seri or soko guru columns, followed by other supporting columns and crossbeams to fully erect the structural frames. After this temporary structure has been erected, it is critical to support this structure temporarily by using wooden bracing supports attached to the columns and crossbeams.

For the roof structures, the reinstallation method begins with the rafters, tie beams, king posts, ridge end beam, pinnacle (if any), insulation ceiling (optional), purlins, upper fascia boards, roofing

tile finishes, gable end walls and later the lower fascia boards. If the building may have a loft area, the loft floor joists and floorboards can be reinstalled subsequently. It was vital to complete the roof and its first structure to give shade to the internal spacing for further finishing work, such as the internal timber ceiling strips. This is comparable to the use of canopy with the other conservation works, such as repairing or adaptive reuse that deploy a large tent over the preserved building. Nevertheless, the steps can be mismatched depending on the carpenters’ skills and its suitability in response to the site.

The further step involved wall panels that dominate most of the building form and façade. The wall panels can be constructed as soon as the tie beams have been put in place, as it acted as the pegging frame for the wall panels, other than the wall skirting.

After the wall panels, including decorative such as latticework or any additional wall panels, the window and door panels can be fixed to their respective frames on the wall panels and later the balustrade of each window segment. Though, this was in the case of the Kampung Teluk Memali Mosque where some wood components had been reinstalled oddly due to the delayed in the treatment process, and also because of missing parts, which had resulted in the carpenter to remake the missing parts to allow for the rebuilding of the mosque.

Figure 12. The reinstalled columns temporarily supported by wooden bracings (ATSA Architects, 2016) The final finishing works were done partially as a when the whole structure has been completed. Many types of wood finishing can be used, either the Gori wood preservative, varnish or wood stain. If desired, the building can be painted using layers of wood coating from various brands in the market. Other civil works, such as the apron, drainage, electrical and wiring, landscaping and other finishing works were done simultaneously.

6.6 Modern Design and Users’ Expectations As a 107-year old building, the Kampung Teluk Memali Mosque had to be modified and adapted to meet the current building design requirements, as well as the end users' expectations. Concerning building services, the mosque building was previously lit up with kerosene lightings, without any electrical fittings. Similarly with the piping and sanitary installations, no water sources and sanitary available, other than a traditional well and ablution pond (kolah) sourced from rainwater. Most of the time, the residents had to take ablution from the nearby Perak River.

Therefore, as part of the current local authority requirements, toilet and ablution facilities with modern piping and sanitary services were provided on the new site. The electrical fittings were also installed with lightings and electric fans, along with the audio visual system. For the final building design, many new finishes have been applied, such as the timber flooring in the main prayer hall and tile flooring for veranda and porch areas, other than Singgora roof tiles, replacing the old zinc and wooden tiles.

Regarding building structure, due to the strong natural wind of the new site, the timber structure has been reinforced with steel and bolt on top of the brick platform.

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the elderly, without any formal education and through their innate passion.

Other than the carpenters' mastery and skills, the building typologies and sizes would also influence the various relocation steps, but still, retain the key elements of the traditional Malay architecture that deploy timber materials. On the transportation and storage of the dismantled components, the wood components must always be protected against the elements before proceeding with the repair and treatment works. The different repair and treatment preference also prevalent in the case study, depending on the conservators or consultant involved, but with the same goal of prolonging the durability and usage of every single timber component that was used in the building of the mosque.

Figure 13. The main prayer hall is being used for congregational prayers (ATSA Architects, 2017)

6.7 Financial Factor As the project was a private initiative, initiated by ATSA Architects, the financial cost of the relocation of the mosque was solely done through donations from the public and various organisations. ATSA Architects spearheaded the donation drive and collected approximately RM 700,000.00 or USD 160,000.00.

Funding is a crucial aspect of every conservation effort as a significant sum of money needed to restore and repair the decaying and damaged components, especially the timber structure and roof tiles without such support, it would be impossible to restore this historic mosque. It is also the most difficult task as it took a tremendous effort to raise the sum.

Extending the spirit of the community involvement, some of the building materials used in the mosque restoration effort were donated by various corporate organisations, particularly the construction suppliers, such as concrete, lights, tiles, sanitary wares and wooden carved panels. Individual donations were also made, which were also crucial in the completion of the mosque. Without these donations, the mosque restoration and relocation works will not probably be completed. The architectural consultancy services provided by ATSA Architects and conservation advice by PUO were also provided on the extra-gratis basis.

7. CONCLUSIONS Often regarded as the least favourable conservation approach, this research is, however, aiming to prove that relocation is indeed a feasible conservation practice that should be considered whenever possible. This study has also offered insights on the idea of relocation of valuable historical buildings located in rural areas as a tool in safeguarding many timber heritage buildings in Malaysia which were often on the verge of being demolished.

Hence, the study has been examining the specific relocation methods based on the case study of this research, a relocation project by ATSA Architects, which is the relocation and restoration of Kampung Teluk Memali Mosque from Kampung Gajah, Perak to Ipoh, Perak. The exercise demonstrated many challenges that one might have encountered during the process of restoration without the full financial support from the authorities.

Therefore, the methods of relocations have been reviewed with around 48 to 57 detailed steps ranging from the earlier stages of preliminary works, dismantling process, loading and transportation, cleaning, repair and treatment and reinstallation.

Based on the identified relocation methods step-by-step, the relocation methods were influenced by the carpenters’ mastery and skills. The carpenters’ mastery and skills are largely passed down as to carry out the traditions of their ancestors or by learning from

Figure 14. The completed restored mosque on the new site (ATSA Architects, 2017)

ACKNOWLEDGMENTS In obtaining the relevant data and information for this research, the authors would like to extend the heartiest gratefulness to the project team members of relocation and restoration of Kampung Teluk Memali Mosque from ATSA Architects, other consultants including Dr. Jaki Mamat, a conservator from Politeknik Ungku Omar (PUO), Khairudin Muhammad from the Malaysian Timber Industry Board (MTIB) and civil engineers from MNH Consultant, other than the project contractor and related construction materials suppliers.

Additionally, the authors would also like to thank officials from the Land and District Office of Central Perak, Islamic Religious and Malay Customs Council of Perak State (MAIPk), the Mufti Department of Perak State and Ipoh City Council (MBI), as well as residents of Kampung Tersusun Teluk Memali in Kampung Gajah, Perak and committee of Seri Bougainvillea Musolla, Taman Seri Bougainvillea, Bandar Seri Botani in Ipoh, Perak.

References Arif, H. A. (2014). Perbandingan Antara Ragam Hias Gunungan Pada Mihrab dan Mimbar di Acheh dan di Tanah Melayu.

Tanjung Malim: Universiti Pendidikan Sultan Idris.

Feilden, B. M. (2003). Conservation of Historic Buildings. Oxford: Architectural Press.

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Killman, W. (1994). Restoring & Reconstructing The Malay Timber House. Kepong: Forest Research Institute Malaysia.

Rahman, A. A. (2015). Principles of Building Conservation. Shah Alam: Universiti Teknologi MARA. Rashid, S. D. (19 October 2016). Relocation Practice in Malaysia.

(M. H. Zulkifli, Interviewer) Sahabuddin, M. F. (2012). Traditional Values and Their Adaptation in Social Housing Design: Towards A New Typology and. Edinburgh: The University of Edinburgh.

Wang, C.-Y. (2005). After the Removal of the Lin An-Tai Old Homestead, Cases Study of Historic Buildings Belong to Relocation Preservation in Taiwan. Taoyuan City: Chung Yuan Christian University.

Yunos, M. Y. (2012). Masjid Lama Kampung Tersusun Teluk Memali. Ipoh: Politeknik Ungku Omar.

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Revitalization of A Former Pharmacy As Placemaking Strategy in Glodok Chinatown Anita Halim1 IAI Jakarta Abstract: As a part of the city, old buildings are important agents in the placemaking process of their environment. Therefore, due to its strategic location, a former pharmacy in Glodok Chinatown Area of Jakarta was chosen to be revitalized as a tea house. However, moving beyond these surface impressions, a closer inspection of this building reveals many historical layers that the former pharmacy have been going through. This paper explores the revitalization of a former pharmacy as a placemaking strategy in Glodok Chinatown. Primary attention is also given to Violet Le Duc‟s “scrape” versus John Ruskin‟s “anti-scrape” debate in the 20th century, which discussed the recommendations to preserve rather than restore historic structures. Despite the discussion, preservation and restoration approaches were used interchangeably to adapt to the building condition.

Keywords: Placemaking, revitalization, preservation, restoration.

1. INTRODUCTION 

1.1 Background In revitalization of monuments or historic settings, conservation theories that can be found in The Venice Charter and The Burra Charter were used religiously to keep the project on the right track. Although to keep it sustained for a more extended period, we need to create a place that engages its community.

Placemaking as an approach to planning and design of public spaces could provide the solution to that problem. Nevertheless, in the real execution of revitalization projects, urban concepts are rarely used alongside the more popular conservation concepts, leaving the finished project vacant once again.

In this paper, revitalization of a former pharmacy, Apotheek Chung Hwa, serves as a case study to analyze how the conservation theories were used as a placemaking strategy in Jakarta‟s Glodok Chinatown.

Preservation means maintaining the fabric of a place in its existing state and retarding deterioration.

Restoration (from Burra Charter 1999) Restoration means returning the existing fabric of a place to a known earlier state by removing accretions or by reassembling existing components without the introduction of new material.

2. THE GLODOK CHINATOWN 2.1 Brief History of Glodok

1.2 Keyword Summary Placemaking (from Wikipedia, based on Project for Public Spaces/PPS) A multi-faceted approach to the planning, design and management of public spaces. Placemaking capitalizes on a local community's assets, inspiration, and potential, with the intention of creating public spaces that promote people's health, happiness, and well being. It is political due to the nature of place identity.

Placemaking is both a process and philosophy 2.

Revitalization (from Cambridge Dictionary) The process of making something grow, develop, or become successful again3 Conservation (from Burra Charter 1999) Conservation means all the processes of looking after a place so as to retain its cultural significance.

Preservation (from Burra Charter 1999) —————————————————————————————— 1 Member of Indonesian Architect Institute, Jakarta; Email: anitahalimlim@gmail.com 2 Wikipedia contributors. "Placemaking." Wikipedia, The Free Encyclopedia. Wikipedia, The Free Encyclopedia, 8 Sep. 2017.

Web. 28 Oct. 2017.

3 “revitalization.”/Cambridge Dictionary Online/ http://dictionary.cambridge.org/dictionary/english/revitalization.

Figure 1: An early photo of Glodok area, probably taken in the 1930s (source: PDA) The history of Glodok started when Dutch East India Company created commercial opportunities in Batavia (now Jakarta). According to historian Adolf Heuken in his book, Historical Sites of Jakarta, trading activities in Batavia reached their peak at that time. It attracted migrants from China to flock to the city along with trading ships. However, by the 1720s, the economy and trade activities started to slow down, leaving most of the migrants unemployed. Due to unemployment, people started to commit a crime, and the environment became unconducive.

On 9 October 1740, 5.000 Chinese were massacred, and in the following year, the Dutch East India Company (VOC) designated Glodok as a residential area for ethnic Chinese. There are three main areas in Glodok, which are Gang Gloria/Gloria alley, Jalan.

Pancoran (Pancoran Street) and Petak Sembilan. Since the Dutch colonial era, Glodok and its surrounding areas are also known as Pecinan or Chinatown and is considered the biggest in Indonesia.

It was said that the word Glodok came from the "grojok grojok" sound that water makes coming out of a waterspout in the yard of the Cityhall (Stadhuis), now the Jakarta Museum. While for daily needs such as the watering hole for the horse, a waterspout was built on this site in 1743.

3. PLACEMAKING 3.1 Placemaking Strategy

Figure 2: PD Pasar Jaya Glodok in 1971 has become a busy shopping area (source: PDA)

The concept of Placemaking, originated in the 1960s, was inspired by extensive works from writers like Jane Jacobs and William “Holly” Whyte. These two prominent urbanists were among the first to offer new ideas about designing cities that catered to people, not only cars and shopping centres. Their main interest is the importance of lively neighbourhoods and inviting public spaces. Jacob‟s idea of “eyes on the street” had advocated citizen ownership of streets, while Whyte's research on the street life and pedestrian behaviour had been used until now as a manual for creating a more vibrant city.

In 1998, Glodok was badly damaged during rioting because the residential area mainly consists of a large concentration of Chinese Indonesians who are the target of the riot. Nowadays, the area seems to recover from the event and is a famous area for the sale of electrical consumer goods, Chinese food and traditional medicine.

2.2 Pancoran and Tea Tradition

Figure 4: The Place Diagram: the inner ring represents a place’s key attributes, the middle ring its intangible qualities, and the outer ring its measurable data. (source: PPS, 2002)

Figure 3: Jl. Pancoran and its Gate in 1938 (source: PDA) Pancoran is one of the central areas in Glodok. The busy street gets its name from "Pancuran", which means water source. During the reign of Von Imhoff, the water was brought from Ciliwung river by an underground pipe made of bricks. This drain started from Pancoran („water sprout‟), a name that is still used for Glodok.

Until 1648 the water of the Ciliwung was still good.

Nevertheless, in 1740 the water was already considered very heavily polluted and caused dysentery and cholera. The Chinese, who drank tea, were much less affected. Observing the Chinese, many Dutch people began to chew tea leaves, unknowing that the secret of the real benefit of drinking tea lies in boiling the water.

The tea tradition in this area began when the third Chinese Kapitan (Kapitein Der Chinezeen) Gan Djie and his wife Nyai Gan Djie lived in Glodok. Glodok had been a busy trading area for centuries, so many traders were passing by the couple's house. The social-hearted Nyai Gan Djie served eight pots of tea on a daily basis in front of their house so that passersby could take rest and drink some tea.

Since then, drinking tea became a routine for many residents of Batavia. To remember the good deeds of Kapitan Gan Djie and Nyai Gan Djie, people named the area as Patekoan Street (now Jalan Perniagaan) – "Pat" is the Chinese for "eight", a number of teapots Nyai Gan Djie served every day, and “teko” means “teapot”.

One of the first associations that work with the term place making is the "Project for Public Spaces/PPS", an American nonprofit organization that offers technical assistance for creating and sustaining public places, and whose vision of a place understands that “Creating a place depends more on effective management than it does design and requires the involvement of many different disciplines because of the extremely complex issues that need to be addressed” (PPS 2002 p.39).

There are several qualities that placemaking possessed, which are community-driven, visionary, function before form, adaptable, inclusive, focused on creating destinations, context-specific, dynamic, trans-disciplinary, transformative, flexible, collaborative and sociable.

3.2 Placemaking in Conservation Conservation elements have always been playing an important role in placemaking process. In other words, heritage properties are very crucial for creating the “sense of place” and identity.

According to Pendlebury (2002), the link between heritage as a consumable experience and urban regeneration as an economic development activity is potentially attractive and widely exploited.

He also pointed out the naturally symbiotic connection of heritage conservation and its economic development conceals the different motivations and aspirations of their multiple stakeholders.

Moreover, there are several critical opinions concerning conservation agenda, especially when the practices try to combine preservation with new developments. One of the critics came from Ada Louise Huxtable. The urban architecture critic saw them as “the ultimate demonstration of the use of history, real or invented,

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as a marketing ploy”, worrying with “ the carryover of its „lessons‟ to buildings and areas where the remnants of an indigenous and legitimate urbanity created by culture and custom are being replaced by merchandising make-believe” (Huxtable 1997).

In other gentler but also critical lenses, according to Porfyriou and Sepe (2017), the instrumental use of heritage in regeneration is a global phenomenon. It is commonly used as a strategy to develop “culture industries” and to implement the concept of “placemaking”, a term variously used by urban designers in establishing successful social space and often become synonymous with "place-branding". Consequently, these two terms can also be seen as two sides of a coin in the process of revitalization and regeneration.

Despite all the doubt and critic, the concept of using “the past” in urban planning has evolved, as Ashworth (1997) describes the evolution started with a preservation paradigm (sustaining historic monuments), through conservation (managing urban change) to a heritage paradigm (a shift from object to process, outcome and utility). Nevertheless, he also noted the shifting of these paradigms was not in the form of replacement, but more of a co-existing of multiple approaches.

The other concept that emphasized placemaking strategy in conservation was “Integrated Conservation” by Lineu Castello.

Integrated Conservation was a spatial concept, created to solve the challenges of inter-disciplinary communication of physical, social and behavioural disciplines.

Furthermore, he also stated that the planning and management of integrated conservation would be able to capitalize on the multifaceted dimensions involved in a place - behavioral, sensorial, experiential, historical, preservationist, economic, financial - and to foster a sustained development process for the city as a whole, while maintaining the integrity and continuity of the elements perceived as the city‟s most praised cultural assets (Castello 2006).

4. PRESERVATION VS RESTORATION 4.1 Theory Background In the second half of the nineteenth century, the act of restoration and preservation is considered a new thing. Therefore, many theorists attempt to codify conservation strategies to set up a standard. To sum up all of the theories, “scrape” and “anti-scrape” could be the end of the various spectrum in-between them. The first widely consumed writer to argue these approaches are John Ruskin, William Morris and Eugene Emmanuel Viollet-le-Duc. Ruskin‟s anti-scrape call was for the natural deterioration of a structure to run its course with no mitigation whereas Viollet‟s scrape challenged contemporaries to reestablish a structure to a state of completeness.

In the century and a half since these arguments began in Europe, 21st-century preservationist in the United States find themselves torn between intervention methodologies. Although the U.S. Department of the Interior codified standard guidelines with The Secretary of the Interior's Standards for the Treatment of Historic Properties, it relies heavily on the structure's character in every case as to how preservationists might respond (Mester 2014).

4.1.1 Violet-le-Duc In his book "On Restoration", Viollet-le-Duc traced the history of restoration. He stated that restoration is a new idea that has just begun in the first quarter of the 19th century. In some Asian countries, the decay of a building is left to the action of time as the rightful possessor to consumes it. While in Roman building history, they only knew the word "to reinstate" or to make anew. Violet's

idea of restoring a building is not to preserve or rebuild it, but "to reinstate it in a condition of completeness which could never have existed at any given time".

According to him, no people of bygone ages has conceived the concept of restoration in the sense in which the people of 19th century comprehend it. People started “to analyze the past, to compare and classify its phenomena, and to construct its veritable history, by following step by step the march, the progress, the successive phases of humanity.” Violet praised this attitude of studying the past, whether in the material or the moral sphere as a precious knowledge to transmit to the future generation.

It is very critical that the architect entrusted with a restoration to be precisely familiar with the periods, schools, methods of construction, details and materials of the building. Not only that, but architects should also have a clear plan before executing the restoration. These requirements were made to prevent an architect from making hypothesis that was very dangerous in restoration.

It has frequently occurred that buildings of a specified period, or of a certain school, have been repaired again and again and that by artists who do not belong to the province where the edifice is found. In this case, what should we do for the restoration? For Violet, it is important to balance the overall unity of the building.

So, it is a relative answer whether to restore the original portion or to discard the additional changes or to incorporate both. Every building should be treated differently according to the careful research and decision of the architect. In other words, each building is like individuals with temperament peculiar to themselves, which must be studied and intimately known before treatment.

One essential condition that Viollet pointed out is that every portion removed from a monument should be replaced with better materials and in a stronger and more perfect way. The new material should be longer-lasting than the previous one because, in a restoration process, the building was weakened by the scaffolding, the shaking and all the works done. Every building treated in restoration will lose some of its strength, so it is important for the architect to make improvements in the system of construction, by well-contrived tie-rods, and by providing better appliances for resistance.

Viollet also emphasized that if an older section and an addition were being restored, both should retain their distinct characteristics and not be made uniform so that the addition is apparent. It was also imperative that the restoration has a use after its completion. For Violet, as a building still in use, it should be restored, not preserved, since preservation should apply only to ruins that would serve no purpose other than their historical significance.

4.1.2 John Ruskin John Ruskin (1819-1900), a leading English art critic has written extensively about art and architecture. In his book, The Seven Lamps of Architecture, Ruskin writes about the process of restoration and preservation.

Concerning restoration, he has different views from Viollet.

As a strong proponent of preservation, Ruskin stated that restoration means "the most destruction which a building can suffer: a destruction out of which no remnants can be gathered; a destruction accompanied with false description of the thing destroyed." To Ruskin, restoration was wrong because it was impossible to restore anything that has ever been great or beautiful in architecture since the restorers could never recall the intention of the original workmen.

It was also impossible to copy the surfaces that have been worn out. For this point, Ruskin argues that the restorer can only

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do it conjecturally if they attempt to restore the finish.

Nevertheless, in this section, he never mentions the possibility of restoring with supporting drawing and extensive research, which can make it possible to restore without speculation. Hence it is also crucial for us to read Ruskin's theory with a certain contextual thinking in our mind, where nowadays digital documentation has made possible a comprehensive archive of building to be used for the future.

Ruskin's theory was based on his idealism of the spirit in a building, which could never be recreated whatever it is the circumstance. That is why he was furious about the process of restoration he had witnessed in the Baptistery of Pisa and Casa d'Oro at Venice. The first step to restoration "is to dash the old work to pieces" and the second is "to put up the cheapest and basest imitation which can escape detection." In any case, the imitation is always "a cold model of such parts as can be modelled, with conjectural supplements."

As Ruskin called restoration as "a lie from beginning to end", his version of honesty is just to destroy the building, use the building parts to create some new buildings. But his main message is to take care of our monuments so that we should not need to restore them. Building maintenance is the best way to preserve a building up to the day it has worn out naturally, not due to human neglection.

Ruskin‟s recommendations to preserve rather than restore historic structures does not become common practice until the 20th century. Brand (1994) terms the opposing methods of restoration versus preservation as Victorian “scrape” versus Ruskin‟s “antiscrape.” The “scrape” theory was used in the 19 th century while the 20th century preferred Ruskin's "anti-scrape".

When we first did a survey visit to the building, its condition had been very different from the former old pharmacy building.

The building, which was built around 1928, had experienced facade change due to road widening in the neighbourhood.

Moreover, the building was used by three tenants, each of them divided their area by adding a permanent and temporary partition.

There was also an attempt to enlarge the space by adding a mezzanine floor.

Figure 6: Apotheek Chung Hwa in 2015 The biggest challenge in the ex Apotheek Chung Hwa revitalization is to restore the building and at the same time accommodate its new function as a tea house.

5. CASE STUDY: REVITALIZATION OF A FORMER PHARMACY (EX APOTHEEK CHUNG HWA) 5.1 Revitalization Concept

Figure 7: Glodok-Pancoran Area in the 1930s, before road widening in Jl. Pintu Besar Selatan

Figure 5: Apotheek Chung Hwa in the 1930s

Architects Client Location Area Project Year

Table 1: Project Data djuhara+djuhara JOTRC Jl. Pancoran/Jl. Pintu Besar Selatan Taman Sari, Jakarta Barat 258 m2 2015-2016

Located in a strategic area, in the intersection of Jl. Pancoran and Jl. Pintu Besar Selatan, the ex Apotheek Chung Hwa (Chung Hwa Pharmacy) Building acts as the gateway to Jakarta Old Town district. Because of the important role, this building was decided to be revitalized and functioned as a tea house, paying tribute to the history of Patekoan in this area.

Figure 8: Glodok-Pancoran Area in the 1980s, after road widening in Jl. Pintu Besar Selatan, building façade was cut due to the development (source: Historical Sites of Jakarta) The main goals of this revitalization are to restore the former glory of Apotheek Chung Hwa. Therefore, restoration of façade is needed to give back the symbolic identity of the Chinatown.

Several site analysis was being conducted to define the boundaries of the former pharmacy.

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5.2 Analysis

Figure 9: Building position comparison (1)

Figure 10: Building position comparison (2) Comparing existing building position with the old buildings by several benchmarks as follows: 1) roof forms of the adjacent building 2) windows module and proportion of the existing building.

5.3 Construction Phase

Figure 12: The original Pancoran Street façade The building survived severe damage due to inactivity and building addition without careful consideration. Due to safety reason, some of the addition was being stripped off to reveal the original structure of the building. We could not risk preserving structural addition because of this reason. Nevertheless, some walls and stair were kept to be used again for economical purpose.

A part of building façade, facing Pancoran street was also in the original condition and will be kept as it is with minor repair in the holes. The original roof tiles from this part were taken down and used again after the roof repairment finished.

Development stages in Pantjoran Tea House: 1) Existing building 2) Getting rid of the building addition such as the partition which divided the building into three parts and also the mezzanine 3) Adding new columns, beams and floor plates to create a new structure and façade 4) New walls and roof structure 5) Finishing and interior construction 6) Revitalization of Pantjoran Tea House was finished

Figure 11: Apotheek Chung Hwa before façade cut (left) after façade cut (middle) proposal of new façade (right) After analysis, it is clear that a restoration is impossible because it will not only violate the law (building above the street) but also disharmonize the entire façade of the street. Moreover, it is crucial to maintaining the continuity of arcade in Glodok, one of the distinct feature in this area, which is great for placemaking because it puts the pedestrian as an important element of the city.

Figure 13: Construction development stages 0-2

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5.5 Completion

Figure 16: Pantjoran Tea House in 2016 Figure 14: Construction development stages 3-5

5.4 Finishing Phase

Figure 17: The Tea House in media (source: Jakarta Post) Since its completion in 2016, Pantjoran Tea House has hosted many community events. Its strategic location had succeeded to catch people's attention and being used as the representative images of the revitalization and renewal in Glodok Chinatown.

6. CONCLUSIONS Figure 15: Upper floor plan (above) Ground floor plan (below) Finishing phase included interior construction. The ground floor area was designed to be more open, incorporating the arcade as public seating area, while the upper floor hosts more private function, such as VIP room and service/operational area.

When dealing with real projects, it is more important to understand the intention of both restoration and preservation theories than to choose one to apply religiously. Borrowing the words from Viollet le Duc, “there was no clear-cut answer between restoring just the original parts and discarding later changes, or incorporating both�.

One of the most important factors that could not be neglected was of course economic reason. Preservation, of course, is a more economical and sustainable way to deal with monuments.

However, as the building was intended to be used as commercial building and to become a new landmark for the specific area,

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restoration becomes very important since it can evoke particular memories.

Therefore, based on the case study, to achieve the effect of placemaking, restoration of façade is critical. It is only due to several constraints that some adjustment is made, such as recreate new boundaries because it is impossible to build on the existing road. When the limitation prevents the building to be restored, it is the architect's job to find the best possible way to evoke the image of memories through the new construction.

For the interior, it is more flexible, and if there are no particularly prominent features, preservation is more likely to

happen. In the case of Apotheek Chung Hwa, level difference due to modification by tenants in the upper floor was used as it is. The design changes to accommodate cost-saving. However, it turns out to become an interesting play of platform; the building speaks for itself as the level difference create natural boundaries for the seating area.

In conclusion, the interchangeable use of restoration (Violet's scrape) and preservation (Ruskin's anti-scrape) in the revitalization of the former pharmacy is the key to placemaking process.

References

Pendlebury, J. (2002). “Conservation and Regeneration: Complementary or Conflicting Processes? The Case of Grainger Town, Newcastle upon Tyne.” Planning Practice & Research 17 (2): 145–158.

10.1080/02697450220145913 Porfyriou, H., and M. Sepe. (2017). “Introduction.” In Waterfronts Revisited: European Ports in a Historic and Global Perspective, edited

by H. Porfyriou and M. Sepe, 1–16. London: Routledge Ruskin, John (1989). The Seven Lamps of Architecture. New York: Dover Publications, Inc. Shahab, Alwi (2007). Maria van Engels: Menantu Habib Kwitang. Jakarta: Penerbit Republika Viollet-le-Duc, The Architectural Theory of Viollet-le-Duc, ed. by M.F. Hearn. (1990) Boston MA: Massachusetts Institute of Technology Wikipedia contributors. "Placemaking." Wikipedia, The Free Encyclopedia.

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Ashworth, G. J. (1997). “Conservation as Preservation or as Heritage: Two Paradigms and Two Answers.” Built Environment 23 (2): 92–102.

Brand, Stewart. (1994). How Buildings Learn. London: Penguin Books Castello, Lineu. (2006). City & time and places bridging the concept of place to urban conservation planning. City & Time 2 Heuken, S.J.Adolf. (2007). Historical Sites of Jakarta, 7th Ed., Jakarta: Cipta Loka Caraka Huxtable, Ada Louise (1997). The Unreal America. Architecture and Illusion. New York: The New Press.

Jackson, Melanie Lynn. (2004). “The Principles of Preservation: The Influences of Viollet, Ruskin and Morris on Historic Preservation”.

Masters Thesis, Oklahoma State University

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Traditional Architecture of Mandailing The Ecologies Context and Its Sustainability Irma Novrianty Nasution1 Alvan Syahreza2 Bambang Hadibroto3 Department of Civil Engineering, Universitas Negeri Medan Abstract: The diversity of Indonesian culture is not only in the form of traditional values but can be traced through traditional architectural works. Traditional architectural works are full of meaning and local values that are wise in interacting with their environment.

Local knowledge of traditional societies is unwritten and well documented, knowledge developed from generation to generation based on peoples' experience through a long process and harmonized with the natural environment. Mandailing is one of the most diverse ethnicities found in North Sumatra. And Mandailing has a meaningful, ecologically and locally-valued architecture that can be developed in today's life.

Traditional architectural research is not only a mere conservation effort but a means of learning local values of knowledge and physical architectural characteristics, rather than identifying change and formulating appropriate technology to be applied in the development of architectures that have a wise and adaptable local context ecologically, and utilizing existing natural resources. Previous studies are research focused on conservation and socio-cultural development. Excavation of local knowledge in ecological aspects to apply to today's buildings is very rare. Therefore, research needs to be done as an effort to extract the ecological values of traditional architecture for the development of better future architecture. The research method used a descriptive-interpretative method with a qualitative approach.

Data collection technique is done through primary and secondary data collection in the form of observation, interview, literature study, and discussion with resource person. The results of the research are the identification of ecological values of Mandailing Traditional architecture, both physical and environment, and identification of dwelling that developed in Mandailing. Then, the identification result is summarized into a recommendation of Mandailing ethnic dwelling design.

Keywords: Traditional architecture, ecologies, Mandailing.

1. INTRODUCTION 1

The shifting of the traditional values and the ways of thinking in society cannot be separated from modernisation and globalisation process. The changes bring a positive and negative impact on social life, culture and history both materially and immaterial. This happens in the city and has the possibility occurs in the local or regional culture. Humans as cultural actors have a significant role in treating the environment, in this case, architecture.

Mandailing is one of the most diverse ethnicities found in North Sumatra. The Mandailing ethnics inhabit the western coastal area of Sumatra with territorial boundaries based on indigenous territories in the north and east, South Tapanuli regency (Angkola and Padang Lawas), the western part of West Sumatra (Minangkabau) in the west, Samudera Indonesia (coastal). The Mandailing community is a distinctive and unique ethnic group, which upholds democratic values and demonstrates the openness to change and difference.

Traditional architecture research is not only a conservation effort, but it means learning of local knowledge and physical architecture, rather than identifying the changes and formulation of appropriate technologies to be applied in the development of smart and ecological local architecture and utilising existing natural resources. Previous studies are research focused on conservation and socio-cultural development. Excavation of local knowledge in measurable scientific aspects is very rare. Therefore, it is necessary to conduct research that aims to make documentation and collect —————————————————————————————— 1 Lecturer, Department of Civil Engineering, Universitas Negeri Medan, Medan, Indonesia; Email: irmanasution@unimed.ac.id 2 Lecturer, Department of Civil Engineering, Universitas Negeri Medan, Medan, Indonesia; Email: syahrezalvan@gmail.com 3 Lecturer, Department of Civil Engineering, Universitas Negeri Medan, Medan, Indonesia; Email: hadibroto@gmail.com

scientific data technically, as well as explain the non-physical factors and changes that occur.

The issue in research is about the sustainability of the traditional architecture of Mandailing based on the ecological context that influences the change process. This research is a further study conducted in 2006 - 2015 in the Mandailing Godang and Mandailing Julu areas, the focus of traditional Mandailing architectural activities carried out in 3 (three) selected areas in Mandailing that can still be traced to the traditional concepts of Sibangor village, Hutagodang village, and Panyabungan Tonga villa. Each village has its distinct architectural distinctiveness, so it is essential to document and find the right solutions to ensure that the local wisdom of the architecture is not extinct and can be preserved.

The phenomenon of climate change is an approach taken to learn the values of local wisdom on the traditional architecture of Mandailing. Learning the values of local wisdom in architecture means looking at past conditions, predicting future possibilities for an ideal design (Nasution, 2006).

2. THEORY, METHOD, CASE STUDY 2.1 Traditional Architecture Traditional architecture is called a regional architecture based on tradition, culture, beliefs and has inherited norms from generation to generation. Traditional architecture is different from modern architecture that prioritizes function, structure, and aesthetics (form following function), which sometimes ignores the harmony with nature and environment. So that design is imposed without having meaning and form. Traditional architecture is the cultural identity of a tribe because it contains all the life of the community (Myrtha Soeroto, 2002: 11). Traditional architecture is not only the physical environment, but the metaphysical balance of the macrocosm (universe) and microcosm (building), it means maintaining harmony between the buildings and the universe.

2.2 Ecologies Architecture The journey of ecological architecture is long enough to bring influence to contemporary architecture. The history of ecological architecture began in the era of the 1920s to the 1960s which are characterized by the split event of modern architectural movement.

Where there is a contradiction of the meaning of architectural work between "form follows function" and "form is a function". Its influence on architecture is characterized by the anthroposophical architecture developed by Rudolf Steiner and the famous organic architecture by Frank Lloyd Wright; the form is a function. Around the 1960s, architectural movements evolved toward an alternative, experimental architecture, known as the 'New Age' movement or transitional period. And in the 1970s, the energy crisis phenomenon occurred and was marked by the events of the Suez crisis (1956), the Jom-Kippur War (1973), and the Gulf War (1980/1991). The phenomenon of the energy crisis has had an effect on architecture with energy-saving contexts and building minimization. This movement is growing rapidly and penetrated into various studies linked to human health. Thus, much-emerging architecture that prioritizes post-habitation health. And finally, it produces a flow of architecture that combines all movements into one though with different roots or backgrounds known as ecological or eco-architecture (Frick, 2006).

Ecological architecture contains dimensions that are holistically related to the environment, humans, and buildings.

Holistic development is utilising human experience ( a tradition in development) as a process and cooperation between human and natural surroundings or the development of residence as a necessity of human life in mutual relationship with the natural environment.

Eco-architecture (green architecture / sustainable design) is an environment-based design approach of which there are six crucial principles: conserving energy, working with climate, minimising new resources, respect for users, respect for sites, and holism.

In traditional contexts, ecological architecture is judged from the architectural appearance and develops socially, culturally, and the natural environment that influences it. Tradition is very influential in the development and occurrence of traditional architecture. Therefore, it is essential to understand the existing traditional architecture to gain insight and wise values that have existed since the era of civilization.

2.2. Method The scope of research is on Mandailing area which is part of Mandailing Natal Regency, North Sumatra. The chosen region still represents the dominant traditional situation. The selected research areas are Sibangor village, Hutagodang village, and Panyabungan Tonga village. In the early identification of these three areas still, have a picture of customs and architecture that still uphold the traditional values in life and architectural forms.

The materials needed in this research are: maps, topography and climate data, existing (architectural and structural) data of houses and traditional settlements obtained from direct observation and resource persons. References related to ecological architecture are definitions, principles and elements, as well as historical and socio-cultural historical record data in Mandailing. The tools used in this research are stationery, digital camera, roll meter, scanner, laser meter, audio video, computer, drawing table, and questionnaire.

The data collection is done in two stages: primary and secondary data collection. Primary data is done through observation to obtain data in the form, measurement, recording, re-

drawing and interviews with local speakers. In addition, primary data is also obtained on discussion forums with experts and relevant sources. The data collection tools used include questionnaires, visual recording devices and audio recorders.

Secondary data were obtained from literature studies, institutional surveys at universities and local government, as well as discussions with resource persons.

Primary and secondary data are described using a descriptive analytic method that describes or gives an overview of a research object through collected data and generating conclusions that are generic.

2.3 Case Study 2.3.1. The Panyabungan Tonga Village The village of Panyabungan Tonga is known as the Nasution clan village, the main clan after the dominant Lubis clan in the Mandailing region. Geographically, Panyabungan Tonga is located in the lower reaches of Batang Gadis river which has a flat nature characteristic, is called Mandailing Godang area.

Panyabungan Tonga is a traditional village that has been intercommunicating and spreading to form a new village. Its location is easily accessible from the main road access which is the provincial road. The situation is vulnerable to give a dominant and rapid influence to the social, economic, and cultural life of the community in this village. However, the cultural heritage or traditions that form the basis of living in Mandailing can still be traced through its building and settlement artefacts.

Some artefacts are seen as a residential complex of the king or called bagas godang equipped with alaman bolak (yard), sopo godang (hall), sopo eme (barn). In addition, there are also settlements consisting of a collection of king’s relatives houses known as mora, kahanggi, and anak boru, as well as ordinary people's settlements.

Architecturally, artefacts in the form of buildings have different physical characteristics. Each building is in good condition, occupied and utilized according to function, and some have been renovated. The building of barns is no longer found in the complex but is found in residential areas of the community.

The form of traditional building construction in Mandailing is the stilt house. In addition to the stilt building, there are also other buildings that have the form of a landed house. This form has changed from the culture that developed in previous Mandailing, such as western culture or colonialism. The shape of change can be observed from construction technology and materials, as well as space organizations that have adapted to the needs of today's life.

Another form of artefacts is the settlement. The characteristics of settlements in Panyabungan Tonga are located on the flat area and close to the river as the starting point of its spread. Traditional settlements in Panyabungan Tonga have evolved with the changing times and practical lifestyles. The house and the pattern of the village have experienced a shift and loss of traditional values.

Even so, the village of Panyabungan Tonga is a bigger village located in the southern part of Mandailing Natal Regency and one of the traditional villages that still maintain the existence of traditional architecture.

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Figure 1: The settlement pattern of Panyabungan Tonga village

2.3.2 The Hutagodang Village The characteristics of Hutagodang village are very different from Panyabungan Tonga. Hutagodang is the traditional village of the Lubis clan in the Mandailing Julu (upstream of Batang Gadis River) has the character of a hillside environment.

Hutagodang still has a king residential complex completed with Sopo godang, Sopo eme, and alaman bolak. Although the shape of the artefacts has undergone a physical change, its traditional values can still be traced. Most of the king's residential types and accessories are not inhabited and properly used, but are retained as cultural heritage buildings that can be visited.

The hilly character of the neighbourhood produces a form of settlements with limited spread of 5 hectares of the yard or building area. The form of settlements is generally in line or parallel to follow the pattern of roads that divide the village. Where the village road only has single access.

In Hutagodang can still be found people's houses with traditional forms of construction and materials. This unique shape is a distinctive feature of the Mandailing dwelling.

Sibanggor Julu settlements are not equipped by the existence of alaman bolak and bagas godang, because the village was moved from the previous location due to the eruption of Mount Sorik Marapi in 1892. In 1894 the village was moved to a location called the Singa Jambu or Sibanggor Julu today.

Sibangor Julu Village has a uniqueness with the forms of houses that still use natural materials and built traditionally. There are 80 % of people’s houses can be found in Sibanggor Julu than other locations. This indicates that the community in Sibanggor Julu still maintains a traditional type house rather than a conventional type house.

Based on the results of interviews with local residents, people prefer to stay in a traditional type house than conventional. This is based on the performance of the thermal conditions occurring within the building and is perceived to affect by residents or the local community. However, the existence of traditional houses is slowly faded as people have no strong desire to build houses in traditional ways. To build a house taking a long period, manpower skill, and it takes a lot of money to process natural materials and manifest into a traditional house. Although natural materials are available and abundant in the surroundings of settlements, people tend to choose to build houses with existing materials without natural processing. This is a major factor in the changing of construction technology in traditional architecture. And this can be reduced by a persuasive approach in the form of training and communication on how to manage natural materials into local, durable and environmentally friendly building materials.

Figure 3: The settlement pattern of Sibanggor village

3. ANALYSIS, DISCUSSION, RESULT 3.1 The Ecological Values in Mandailing Traditional Architecture 3.1.1 The Landscape and Environment Figure 2: The settlement pattern of Hutagodang village

2.3.3 The Sibanggor Village Sibangor is a traditional village whose existence can still be observed from the forms of construction and building materials, as well as its settlements. However, there are differences with traditional settlements in Panyabungan Tonga and Hutagodang. In

The landscape of the Mandailing area can be categorized as flat and hilly landscape. Flat nature characters in Mandailing Godang, and hilly in Mandailing Julu. Each of the landscapes brings its character to the climatic and environmental conditions of both locations. Mandailing Godang is flat, hotter and drier.

Meanwhile, in Mandailing Julu the climate is cool and wet.

The character of the flat landscape and hills are not much different. Both regions' environment consists of rice fields, plantations, cultivation, rivers, and settlements. Settlements

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throughout the Mandailing region have diverse environmental characteristics. There are settlements near the location of the river, in the middle of the village, or in the location of rice fields or plantations. The pattern of distribution follows a livable pattern oriented to the location of the livelihood, not infrequently the settlement is located on the edge of the road that connects the Mandailing area with other areas, such as Minangkabau and Toba.

3.1.2 The Settlement Setting The settlements are usually located in flat areas, especially locations close to water sources, and livelihood sources. Gardening, habitation, and service activities are grouped into three zones based on the cosmology of banua (Nuraini, 2004), namely parginjang (top), partonga (centre), and partoru (below). And the settlements are located in the tonga section.

Ecologically, the location in the middle is very favourable for settlements mainly related to the movement of the wind and the sun.

The characteristics of hilly Mandailing environments and the selection of settlements located between hills and rivers (hills ďƒ settlements ďƒ&#x; rivers) provide maximum wind and sunlight movement in buildings and environments. This condition is supported by a pattern of settlements that follow the contour of the land so that the wind moves freely to the settlement.

The contoured land makes it easy for the environment to drain rainwater to flow into the river without special drainage planning. However, by way of life that slowly shifts from maintaining the values of tradition to modern values, environmental drainage planning is easy to find in some research sites The river is an abundant water resource, now replaced by water obtained from pipes supplied by local water companies. This condition indirectly replaces the local lifestyle that relies on nature to be a lifestyle that depends on human-created systems. In other words, natural resources are no longer empowered on an ongoing basis as part of life but are exploited to move on to a practical pattern.

Mandailing people believe the eastern direction as a source of life because of the east as the beginning of the rising sun. This provision applies to all bagas godang in Mandailing. Thus, the spread of other houses follows the orientation pattern in a circular and parallel form.

In addition to the direction of the sun, the determination of the location of the house is based on the existence of the main road encountered throughout the settlement. The flat and hilly form of the Mandailing environment results in the limited land for settlements. So that the main road of the village that has a single access, the entrance and exit of the village from the same direction, is used as a guide for the development of its environment. b. The distance between the buildings The houses in Mandailing have a distance between buildings about 1.5 meters to 2 meters. The development of most houses does not consider the distance between buildings. This conditions found in many urban areas that have limited land use. However, in rural areas have developed houses built following urban settlement patterns. For example, in Mandailing nowadays it is very easy to find duplex houses or real estate on a small scale. Though the land is still wide to be developed into a single house that is more environmentally friendly.

Traditional houses considering the distance between buildings can ensure air and light movement over time. The distance between buildings not only on the side of the house but also on the back side. So that air and sun motion can enter the building without a barrier. The yard in the housing is not much planted with large trees. This condition allows the wind to move freely, but the direct sunlight angle without a barrier causing the building exposed to the sun throughout the day. The settlements in hilly areas do not have significant wind and solar movement problems because the winds moving in this region are cooler than settlements in a flat environment even though the intensity of the sun is quite high. In a flat environment desperately needed a barrier of sunlight to enter the building of trees because the wind that moves in this region is hot enough with high density and minimal distance between buildings.

The minimum distance between buildings can be overcome if the house is built with traditional construction types. Stilt house with wooden construction and roof of fibres capable of dampening the cold night air, and hot air during the day. During the day, the hot air flowing into the building moves on the stage or under the building, where heat from the ground is not directly into the building. Meanwhile, the heat of the sun during the day will be muted by the roof of the fibres that will flow the cooler air at night.

Thus, traditional Mandailing houses that still use local or natural construction are very friendly and responsive to the natural environment on which the building stands.

Figure 4: The documentation of settlement setting in Mandailing village

3.1.3 The Climate Influence a. Orientation Ecologically, the orientation of the building is placed in the path of the sun and the wind as a compromise between the location of the directed building from east to west, and which is located perpendicular to the wind. The orientation of the building in the traditional house is formed by the location of bagas godang in the settlement setting. The orientation of bagas godang to the east.

Figure 5: The distance between the buildings in Mandailing’s settlements

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c. The building mass The mass of Mandailing traditional house building consists of two types. The first rectangular is encountered in the bagas godang building. The second type is rectangular in the building of the people's house and the king's relatives. Simple floor plans, when associated with earthquakes, will affect the performance of structures that can survive in response to seismic movement well (Idham, 2014: 188). A simple, lightweight roof structure will minimize failure due to lateral forces in the event of an earthquake.

utara

Figure 6: The building mass of bagas godang (king’s house type)

consideration of the slope of the roof and the drainage at the ground is planned not to cause leaks and floods.

In traditional buildings, rainwater that fell into the roof directly flowed to the ground. This is in contrast to conventional buildings that use gutters as rainwater containers and piped to the ground. Rainwater that fell into the roof has immediately flowed to the ground without pipes and sewers. Because of the hilly natural environment, water falling from the roof flows into the river through gravity and does not cause flooding. However, a healthy lifestyle develops and raises several environmental elements such as environmental and household disposal systems in the form of open ducts known in Mandailing as parik (canal). This environmental element arises because of the efforts of local governments to improve environmental facilities. The elements are made of conventional concepts. For example, channels are made with a pavement system to prevent waste or drainage from flowing into the soil.

The houses in traditional neighbourhoods do not need a water catchment system because the land used for buildings does not consume the green space that should be provided for reforestation.

Water absorption systems need to be considered when traditional settlements shift into conventional settlements, i.e. the construction of a stilt house into a landed house construction. The traditional principles are still relevant to be applied to the houses of traditional communities who are living in a natural environment such as in Mandailing. And the development that occurs is not a barrier or a destructive factor in nature, where nature is responded wisely through architecture, but as a guideline for a better life today by upholding the values of local wisdom that has been inherited by the ancestors.

Figure 7: The building mass of people’s house type Figure 8: The environment situation of Mandailing village The square shape with a high roof is very advantageous for cross ventilation and optimizes air ventilation naturally. The rectangular shape with the stilt construction system and the fibres roof gives way to the cool air flow and heat coming out of the building. At the bottom, the air flow will move between the surface of the ground and the body of the building. In the centre, air enters and exits through the crack of the bamboo wall. While at the top, air enters and exits through a roof eavesdrop and a fibres cover that has a cavity as the path of airflow.

The mass and construction of Mandailing traditional houses is a positive response to nature, environment, and climate. This condition is essential to maintain and be considered for all parties in developing the form of the building, especially in the traditional village area that is natural. d. The water absorption and drainage system Tropical climate with rainfall and high intensity of the sun throughout the year into consideration buildings to rainwater and sunlight that fell into the building can be responded well. The

3.2. The Sustainability of Mandailing Traditional Architecture The influence of globalization is not only felt in urban areas but has penetrated into rural areas or traditional villages that geographically have a great distance to receive directly and quickly information. The change of traditional architecture is very vulnerable influenced by the community or from outside the community. The role of various parties is very important to maintain the continuity of cultural artefacts that exist in the archipelago. The role is not only limited to reminders of memories, more than that as a guide to developing architecture that has the value of wisdom and locality that dominant in a particular ecological area. Thus, the development of green architecture can work better for users and the environment in a sustainably.

The changes in the traditional architecture of Mandailing can be identified from technology and building materials, ecological conditions, environmental settings, values and culture that flourish

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in the community. Today, many new buildings are built using a conventional construction in a location adjacent to the traditional architecture of Mandailing. The technology and materials chosen to construct the building are different from the previous building in the Mandailing area. The stone and concrete constructions begin to dominate traditional villages and gradually ignore the ecological concepts in their planning. In fact, conventional building types are not friendly to the natural environment on which the building stands, both visually and architecturally. However, it does not mean this type of building cannot be developed in the Mandailing natural environment. And ecologically the building is not necessarily able to respond to existing natural and environmental conditions.

Nuraini, Cut. (2004). Permukiman Suku Batak Mandailing. Yogyakarta: Gadjah Mada University Press.

Usop, T. B. (2011). Kearifan Lokal Dalam Arsitektur Kalimantan Tengah Yang Berkesinambungan. Jurnal Prespektif Arsitektur Vol. 06 No. 01 2011, 25-32.

Sukada, Budi A.. (1989). Memahami Arsitektur Tradisional dengan Pendekatan Tipologi. Jati Diri Arsitektur Indonesia, Eko Budi Harjo (ed). Alumni, Bandung.

Sumintardja, Djauhari. (1983). Kompendium Sejarah Arsitektur. LPMB Bandung.

4. CONCLUSION The traditional architecture of Mandailing is the formed architecture through ecologies consideration which is climate, nature, and environment. The local values considerations grow and develop the cultural heritage when the architecture built from one generation to another generation by using the same approach and method. When the local values are replaced, and shift by new values than the culture of build with ecologies consideration will be stopped. And the activity of build that ignore ecologies factors will damage the environment and turn users behaviour fastly.

Therefore, the ecologies factors can be said as a basic for the traditional community, especially Mandailing, to develop of its construction of architecture for sustainability of culture was inherited from the ancestors. Finally, the purpose is to find and apply a better solution for a better tomorrow.

5. ACKNOWLEDGMENT The author is very grateful to the UNIMED Research Institute who has funded Applied Product Research in 2017. Infinite gratitude is also addressed to Kemenristekdikti Institution of the Republic of Indonesia which has opened up opportunities for lecturers and faculty in State Universities to follow various research schemes to expand and develop scientific insights.

6. Reference Frick, H., & Mulyani, T. H. (1998). Seri Eko-Arsitektur 2 Arsitektur Ekologis (Vol. 2). Kanisius.

Idham, Noor Cholis. (2014). Prinsip-prinsip Arsitektur Tahan Gempa, Andi Publisher.

Nasution, Irma Novrianty. (2006). Analisis Penyebab Perbedaan Bentuk Bagas Godang di Wilayah Mandailing Godang dan Mandailing Julu.

Thesis Institut Teknologi Bandung.

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Identification of Wonosobo Heritage Buildings Muafani1, Atinia Hidayah2 12

Department of Architecture; Department of English Literature Qur’anic Science University muafani@fastikom-unsiq.ac.id; atiniajavas@gmail.com

Abstract:

Wonosobo is a traditional small town in the eastern country that offers uniqueness which lies in the continuity and interconnectedness of culture, climate and art-craft. If this uniqueness can continue to be nurtured not only as an intuitive but also rational urban development trend, there will never be anxiety about an identity crisis. However, this effort is often on the oppositional side with expansion and massive investments that raided simultaneously in short periods. On the other hand, people were unable to walk at the same pace with the course of this vast development. Similarly, Indonesian architects experienced this as well. They are only carried away by the idea that this identity, which is seeking activity with various motivations to accommodate tourism interests, is not for the welfare and sustainability of people's lives following their unique local culture. Therefore, an architect has a great responsibility to exchange and donate any works that someday can be considered worth-preserving. In further, what needs to be emphasised is that the preservation of the architectural heritage is not merely a static effort that must be viewed from the perspective of socio-cultural and welfare, it must be considered as a dynamic effort by taking into account its economic benefits.

Indonesia is a country with a long history, strong and diverse traditions, and it experienced being colonised by other nations. Thus, we undoubtedly have a legacy of rich traditional architecture and colonial heritage that spread throughout the country. Fortunately, Wonosobo regency has a great attraction to be an object of the research that offers abundant of traditional heritage, including historical establishment. This research is composed by combining field data and data of literature. The data is obtained through observations and interviews conducted with historical actors. Data obtained from the field observation become the main data, whereas the literature completes and supports the discussion. The findings of the research include colonial historical buildings and some other heritage establishments which are still well-preserved in Wonosobo.

Keywords: unique, heritage buildings, identity, Wonosobo

1. Introduction City is a very complex human environment. Therefore, an environment in a city can be discussed from any disciplinary perspectives, and at the same time, it becomes the subject that is always interesting. Currently, the preservation and protection of historical objects is a major part of urban planning, and this is more significant than a museum as the historical architectural object. The preservation and protection of these historical objects include adaptive reuse, rehabilitation and reconstruction of ancient areas which are usually located in urban centres. In implementing these steps, urban planners use several approaches.

These approaches are not only plan-driven (programmatic) approaches but also the protection of historical objects which are based on effective cost measures for real estate development. In addition to economic benefits, there are also important cultural criteria for ancient and historical buildings incorporated into urban planning (Attoe, 1992).

Attoe (1992) also stated that the protection of historical objects is no longer an integral element in urban planning, but it has changed into a substantive field of theory and practice. It should serve as a major component of urban planning programs, even to the present protection of historical objects or buildings (churches, town hall, important houses, etc.) or buildings related to important people, but now these limits are more inclusive. Gas stations, cross-roads, sugar warehouses, sugar-making venues, or chariots, may now begin to be considered as important elements as large homes or historic hotels.

As a country with a long history, strong and diverse traditions and colonised experiences of other countries, Indonesia undoubtedly have a legacy of traditional architecture and colonial legacy that is very rich, spread in various corners of the city. It is appropriate that these treasures are preserved and utilised as a source of inspiration for the design of contemporary architecture.

The point in the past architecture is connected through a red thread to present and future architecture (Budihardjo, 1997).

In foreign countries, conservation efforts of ancient historical buildings involve many parties, including government, the private sector, community and nonprofit bodies such as the Society for the Protection of Old Buildings, Civic Trust and others. Similar efforts need to be made in Indonesia to prevent

displacement, exposure, and disappearance of the precious architectural heritage. It should always be remembered by an architect that "a city without an ancient building is a human without a memory" if a man without memory is a madman, a city without an ancient building is similar to a "crazy" city (Budihardjo 1997).

2. Research Methodology This study is a literary study which combines field and library data completed with interview study to obtain maximum results. By the purpose of research, i.e. to identify the existing cultural heritage buildings in Wonosobo City based on field data combined with the literature data, this research is in the form of applied research (Bungin, 2006). Thus, the purpose of applied research is to answer the problems faced by society in daily life, in this case, it relates to the built environment, which consists of residents, dwelling and supporting environment (Haryadi, 1995).

This applicative research is expected to be immediately utilised to solve practical problems in the field of architectural design and urban design. Thus, the main motivation of this research is to solve a problem and the development of theory. It means this research is not to discover a new theory.

Several stages of research implemented in this research are as follows: a. Early Stage of the Research (Observation and Preparation) 1) Initial survey to research object 2) Preparation of research tools and instruments 3) Preparation of observation and identification of research object 4) Preparation of physical and non-physical data 5) Determination of literature data 6) Preparation of literature data following the object of research b. Implementing Stage of the Research 1) Identification of the field data.

2) Analysis of the data obtained from field identification with relevant literary review and theories.

3) Preparation of the discussion of the existing analysis c. Final Stage of Research

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1) Preparation of conclusions, recommendations.

2) Preparation of research report.

findings

and

3. Result and Discussion 3.1. Overview of Wonosobo City Geographically, Wonosobo is located between 7 째 4'11 "7 째 11'13" Lat and between 109 째 43'10 "- 110 째 04'40" Lon. This city is 120 km from the capital of Central Java province and at a land height of 744 meters above sea level.

Wonosobo is the Sub-District Development Center I Wonosobo District which consists of District Wonosobo, Kertek, Garung, Selomerto, and Mojotengah. The position of Wonosobo which is located in the middle of Wonosobo District is very strategic, and it becomes the major route for transportation from other sub-districts and vice versa.

Thus, Wonosobo has a very strategic socio-economic-cultural position as a trading and economic activities centre, transit centres from other sub-districts in Wonosobo, and centres of social and cultural activities (centres of government, education, worship, health, culture) the surrounding area of the city.

Figure 1: District Map of Wonosobo

levels. The education level of the population in Wonosobo Subdistrict is almost evenly ranging from Non-Graduated from Elementary School to Graduated from Academy/Higher Education.

Religious followers in Wonosobo Sub-district are also varied. The religions in majority include Islam, Christian, Catholic, Buddha, Confucian, and Hindu. In addition, means of transportation mostly found are motorcycles and public transportation.

The central government in Wonosobo Regency has a city square that is currently developing into a recreation area. Located in the centre of the district government, the town square becomes a manifestation of the ancient city of Javanese spatial layout that is well-preserved. District government highly put important places like Regency Hall, Prison, Market and Great Mosque under serious care.

3.2.

Review of History Development

of

Wonosobo

City

Wonosobo City as the capital of Wonosobo Regency still needs various efforts to perform urban planning to make the area more secure, comfortable, productive, and sustainable. Efforts that had been made included the reconstruction of Wonosobo town square (2007) and transformed it into the best square in Central Java province. This square has also become a favourite place for family recreation in green open spaces. Furthermore, since 2013, more recreational public places have been constructing such as Kartini, Selomanik, and Fatmawati Park through a green city development program (P2KH). This program is considered as initial stimulant towards the realisation of the green city. P2KH 2013-2015 is based on 4 (four) of 8 (eight) green city attributes of green planning and design, green community, and green waste. Furthermore, the structuring of the city is greatly needed to improve the quality of life. Apart from the green city issue, it is necessary to conserve heritage in Wonosobo as it is related to spatial planning and the mandate of the Law, (Bappeda Wonosobo Regency, 2016).

The total area of Wonosobo City administration is 1,518,574 ha with the details of the built area around 532,814 ha or about 41.65% covering residential areas, offices, trade, education and others. While the rest is 985.76 ha or approximately 58.35% is an empty land consisting of agricultural areas, plantations and hills. Based on reports of monograph data of Wonosobo sub-district in February 2005, the population in Wonosobo city was 54,449 people.

Source: BappedaWonosobo District Figure 3: The History of Wonosobo City

Figure 2: City Map of Wonosobo People of Wonosobo sub-district are mostly traders and civil servants/army/police officers, no residents who work as farmers and farm labourers. Others are industrial workers, construction workers, transporters and employers. On the education level, Wonosobo residents mostly did not finish primary school. Most of them graduated from Junior High School

The history of Wonosobo development is classified into three periods. Those are the Hindu-Buddhism period, the Spreading of Islam period, and the Period of Colonialism. In the Hindu-Buddhism period, the city history cannot be separated from Dieng history.

The word Wonosobo in Wonosobo society tradition is derived from two words; Wana and Saba. Wana comes from the ancient Java language which means paddy field, pads or forest.

While Saba means worth visiting. This area is known as part of Tumenggungan or Regency since Diponegoro post-war in 1825 M. At the time of Ngayogyakarta Sultanate, part of this region was included in Ledok and Gowong regions which were administratively united to Jabarangkah.

In the development of Indonesian history, Wonosobo has always become a significant area viewed through both geostrategic and geopolitical perspective today. The city was an important spot for first cultural activities and the emergence of

22

Hindu political power during Wangsa Silendra Dynasty in 7th to 13th century (the evidence shown is a majestic cabdi in Dieng plateau). This proves that geographical position of Wonosobo contributes precious value to the city since the 7th century.

Wonosobo cannot be separated from the process of Islam spreading in the inland of Java Island. In the past, Wonosobo was a Hindu and Buddhist society which then became part of the Islamization. Recently, the majority of this district is Muslims.

On the other word, this area is inhabited by the majority of people who embrace animism and dynamism, the tenets which many people in Java inland believed during the pre-Islamic period.

The Islamization process in the northern part of Java Island was carried out through trading routes by selling spices and crops. Spices and crops were products harvested in the inland of Java Island grown by natives of Java Island. So, the interaction between inland people and newcomers had taken place since long time ago. This fact leads to the assumption that Mubalighs (Muslim preachers) had possibly started to arrive and found the way to the inland of Java Island, specifically in Wonosobo.

Another considered fact as a way that opens another route to the journey of Mubaligh to Wonosobo is Dieng plateau. Dieng as the centre of Hindu’s power and governance in Wangsa Sanjaya period since 7th century AD gives the impression that this old territory plays an important role in the social process and life.

Based on the geographic-administrative position, Dieng plateau is located in Wonosobo, Banjarnegara, Batang and Kendal districts. Astronomically, Dieng plateau lies between 103, 300 Lon and 111.300 Lat. It is a cosmic position that allows the growth of human civilisation and its essence. This area is described as the beautiful landscape with mountainous scenery, lake, temples and ancient sites that represent the million years of the existence of social activities. In the discussion of Dieng Plateau, it is mentioned that this area is a fertile area. Its natural prosperity is incomparable. In the past, Dieng was a destination for those who wanted to enjoy sightseeing on beautiful nature.

The beauty of this area includes temples that are estimated to be built in 7th century to 13th century AD. By the end of the dynasty, discussion on Dieng disappeared and it reappeared in the 1820s after the discovery of the temples. The talk about Dieng restarted during Mataram Islam period under the governance of Sultan Agung (1613 – 1645AD) and Amangkurat I (1645 – 1677M). As mentioned in Serat Centhini, there was a journey conducted by Sheikh Amongrogo and his family, who were the sons and daughters of Sunan Giri (giri). This journey led to Dieng, and they did it to escape Mataram.

Furthermore, the development of Wonosobo City became more visible during the colonial era. Based on Memorial Book of DPRDS in 1950, it is mentioned that Wonosobo City was unable to be categorised as a big city. Wonosobo was a small town for its area is approximately just 1 km, and it extends from North to South as far as 2, 5 km. Moreover, it is located in 800 meters above the sea level. Thus, based on its geographical position, Wonosobo provides cool air, and it becomes a recommended place to relax (herstellingsoord).

Wonosobo is characteristically known as a mountainous city. From all directions, people can see mountains that surround the city. Pedicabs are unavailable for most of the roads are not flat. On the subject of development and progress of the city, its proportion as a small town and the capital of a district is sufficient for current "investment". The expansion of the city is difficult to do because there are valleys, Semagung river and Serayu river in the west of the city. Expansion can only be done in the North and South. As a small town with no more than 25,000 inhabitants, the city provides adequate schools as a symbol of progress for future generations. The schools are SMP SGB I-II, ST, SMEP, SMA, C Kenaka, SMP Bhakti Mulia, SKPPGRI, SMIP and one particular school for deaf and mute students organised by Missie. Based on author's knowledge, there are only two similar institutions in Indonesia, and they are located in

Bandung and Wonosobo. The Deaf-Mute Institution in Wonosobo is divided into two, one area is for girls, and another one is for boys with each occupying their building. The institute is organised by the Missie and managed in a particular way that it can accommodate children with special needs. In addition, the education provided is also specifically arranged so that students with special education can be independent and useful for the community after they graduate. In addition, they also learn common education for practical lessons and technical education such as manufacturing crafts, embroidering techniques, carpentry, printing, creating goods for everyday purposes and so forth.

Furthermore, the location of Great Mosque in this city is not located close to the square because it has its history. In the 1980s, there were many facilities and buildings established during the reign of the Dutch East Indies. These old buildings include private homes of residents, former railway station, former hospitals, government buildings, churches and monasteries. At that time people were not aware of the fact that those buildings were colonial building. The existence of those buildings is undoubtedly related to the significance of trading of agricultural products from Wonosobo.

The certain period of both arrival and settlement of the Dutch in Wonosobo is unknown. However, their arrival was likely related to forced cultivation system imposed by GovernorGeneral Johannes van Den Bosch in Dutch East Indies in 1832.

The cultivation activities were forcedly implemented in Central Java and southern West Java. From these activities, various crops like coffee, tilapia, tea, sugar, and others, were transported to a range of markets in Europe through harbours in Cilacap. Various crops were also supplied from Purworejo, Kebumen, and the inlands in Wonosobo.

In 1885, a tea plantation belonged to Tambi Company operated for the first time. In the beginning, the company was named Bagelen Thee & Kina Maatschappij managed by NV Jhon Peet based in Batavia (Jakarta). The company operated and grew rapidly as early transportation with carts of cattle and boats changed into railroad transportation. Moreover, the construction of Yogyakarta-Cilacap railway network in 1879 with a length of 187,283 kilometres opened a new opportunity for sugar trading, and it facilitated the transportation from factories located in Yogyakarta.

Crops trading steadily continued until the construction of the railroad. The following construction was done focusing in the area of the middle lane near Serayu River. On 5 March 1884 AD, Serayu dal Stoomrammaatschappij (SDS) or Lembah Serayu Tram was built. This SDS construction was gradually started in Maos-Purwokerto and continued in Purwokerto - Sokaraja. From Sokaraja, it was then developed to northward to Wonosobo. The last segment of Selokromo - Wonosobo has completed on 7 June 1917 AD. Since then, the crops trade from Wonosobo which was originally sent to the north coast of Java moved to the south.

Trafficking of existing products was also brought north through Dieng to Pekalongan. The delivering of crops like coffee, tobacco, and tea was done by train through the south. The role of Wonosobo in agricultural products trading was significant, and it contributed to the making of Cilacap Harbor as the centre of trading in Java between the years 1909 until 1930 AD. Meanwhile, the activities of the Dutch who settled in Wonosobo can be seen from some residences that are over 90 years old today. One of them is a house on Jalan Mangli with a label attached at the front of it written Mon Desir. Presently, the house is part of the monastery for the sisters who joined in Putri Maria and Yosef order (BMY).

Evidence of the Dutch East Indies stories in Wonosobo is difficult to gain today. Many buildings are damaged. In fact, a Catholic Church built during the Dutch East Indies was demolished in the mid-1980s. If the church were preserved as it was, it would be 80 years old by now. Furthermore, the railway

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station that served as the medium for crops trading and supplying was no longer operated since 1975. This station would be 87 years old right now if its operation were continued. At this time, the railway station is utilised as shops, garages, and warehouse.

The equipment at the station is missing. However, houses for employees remain intact. In 2013, Indonesian Railroad Company initiated the reconstruction of the railroads to reactivate Purwokerto – Wonosobo route.

Additionally, more old buildings found in Wonosobo are located on Jalan Sindoro. These are bigger buildings which are currently used as DPRD (Regency Regional Houses of People’s Representatives) buildings, Krishna Hotel and resident houses.

The DPRD building is still well-maintained as well as a house in front of it. Some other existing buildings include the post office, some resident houses, Indonesian Christian Church, the Christian Church of Java, and the nunnery. Those buildings are still preserved even though some buildings were once under reconstruction. In the last five years, the Government of Wonosobo Regency is trying to secure heritage assets as old buildings belonging to the government by conducting the restoration. These buildings include Pendopo (Regency Hall) and Selomanik House. Selomanik House is currently functioned as the official house of Wonosobo Regent.

Figure 5: Map of Old Wonosobo (estimated 1900-1905), source: kitlv, Leiden

Source: Archive of BappedaWonosobo District Figure 4: The Old Picture of Wonosobo Square Moreover, villagers’ tobacco plantation and the tea plantation owned by PT Tambi are “living” proofs of Dutch East Indies heritage. The plantation is still on the slopes of Sindoro and Sumbing mountain today. Considering the disappearances of historical heritages of Dutch East Indies period, preserving and protecting the surviving establishments are essential steps to do, particularly by learning that Wonosobo has become a famous tourism city. Preservation of these buildings can enhance the tourism attraction.

Figure 6: City Map of Wonosobo in 1950 source: Remembrance of DPRDS 1956

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cultural heritage, museums, tangible cultural heritage, handicrafts, digital heirloom documentation, cinematographic heritage, oral traditions, language, festivals, religion and beliefs, music and songs, art performance, traditional medicine, literature, traditional culinary, and traditional sports. The majority of these cultural heritages is intangible cultural heritage such as the oral tradition of language, the process of creation of ability and knowledge, art performance, festivals, religion and beliefs, cosmology, and learning systems and beliefs, and practices of beliefs related to nature.

5.4. Identification of Heritage Buildings Wonosobo (Tangible Cultural Heritage)

Tangible cultural heritage is all cultural heritage in the form of physical. Tangible cultural heritage can be distinguished from two; moving and static objects, specifically described as follow: The moving tangible cultural heritage is a physical cultural heritage that can easily be moved. For example ceramic of household furniture, textiles, trains, photos, etc.

The static tangible cultural heritage is a physical heritage that cannot be moved unless by changing or destroying it.

This heirloom has an inseparable unity so it cannot be moved from its the location. If separated from the location, the value and meaning of this tangible cultural heritage could be altered or even disappear altogether. Included in the category of tangible cultural heritage is the heirloom of buildings and monuments.

The intangible cultural heritage (in the form of buildings) existing in Wonosobo Heritage City, can be classified into two, namely: a. Relics of Hindu-Buddhist period b. Relics of Colonial period

-

-

Source: Archives BappedaWonosobo District Figure 7: Wonosobo City Map from time to time

-

3.3. Review of the Heritage Attribute Based on Indonesian Heritage Conservation 2003, Pusaka Indonesia (Indonesian Heritage) is a natural heritage, cultural heritage, and heirlooms. Natural heirloom is a special natural formation. Cultural heritage is the result of the creation, taste, intention, and special work of more than 500 tribes in the country. This heritage is produced by the individual, the unity of Indonesian nation, or through in its interaction with other cultures during the history of its existence. The heirlooms are heritage mixture of natural and cultural heritage in the unity of space and time. As stated in the Indonesian Heritage Preservation Act 2003, Pusaka Indonesia is an heirloom of nature, culture and a combination of the two called Saujana heirlooms. a. Tangible Cultural Heritage Tangible cultural heritage is all cultural heritage in the form of physical. Tangible cultural heritage can be distinguished from two; moving and static objects, specifically described as follow: - The moving tangible cultural heritage is a physical cultural heritage that can easily be moved. For example ceramic of household furniture, textiles, trains, photos, etc.

- The static tangible cultural heritage is a physical heritage that cannot be moved unless by changing or destroying it.

This heirloom has an inseparable unity so it cannot be moved from its the location. If separated from the location, the value and meaning of this tangible cultural heritage could be altered or even disappear altogether. Included in the category of tangible cultural heritage is the heirloom of buildings and monuments. b. Intangible Cultural Heritage Intangible cultural heritage is a valuable treasure of the past times that is abstract, physically intangible, but it contains value, benefits, meanings, and expertise that is highly precious in life. The United Nations Educational, Scientific and Cultural Organization (UNESCO) affirmed that cultural heritage is a site of cultural heritage, town heritage, cultural saujana, sacred natural sites, underwater

in

Source: Archive of BappedaWonosobo District Figure 8: Distribution of Heritage Buildings in Wonosobo A.

Relics of Hindu – Buddhist Period 1. Candirejo Site - Candirejo site is located in the village of Candirejo, Bangsri, District Mojotengah, Wonosobo - Relics of the pedestal, mustaka, relief, phallus, yoni and many basement ruins with various typical reliefs that characterise the archipelago.

25

2.

3.

4.

5.

6.

7.

- The ruins show that establishments with northern Central Javas characteristics are similar to temples in Dieng, Liyangan, or the ones in Bandungan which also parts of ancient Hindu cultural heritage.

- The site was possibly constructed in the 8th - 10th century AD, it was recognised through the similar pattern to those in Dieng temples.

- The physical condition is damaged since many parts of the site were taken by residents to be used as fortress and rainwater container.

Yoni Binangun Site - Yoni Binangun site is located behind Binangun market, Wonosobo - The physical form is well-maintained, but the environment is not supportive to preserve this heritage because the location where it is located has turned into landfill.

- Feature [Langgam]: Yoni of Central Java Sribit Arca Site – Wonolelo - Statues and Mustaka were found on this site - It is estimated the site was built in the 9th century AD - Featured [Berlanggam] Central Java/Hindu Shiva Bongkotan Temple Site - It is located in the village of Jambu, Kertek District, Wonosobo - The site has been destroyed and disorganised. In addition, the destruction is caused by the human factor that is due to the factor of the material used to build the temple. These materials are andesite and sediment rocks.

- Langgam temple is northern Central Java - It is a relic of Shiva Hindu religion as there are Lingga and Yoni found in the area.

- The building is estimated to be constructed in the 8th10th century AD, the period under Rakai Garung and Rakai Watumalang governance.

Watumalang Site - It is located in the village of Kuripan, Watumalang District. It is found in the complex of SMA 1 Watumalang (now the site is stored in SMA 1 Watumalang).

- The building is a small temple ruin made of pure andesite rock that is mixed with rocks.

- It is estimated to be constructed in the 8th - 10th centuries AD, with the Northern Central Java style and its temple roof, is similar to Parikesit and Dieng Plateau.

Arca Bogang - It is positioned in Selomerto district.

- It is in the shape of sleeping and sitting Buddha statue.

- The statues’ condition was poor, and all of them are without heads attached.

- It is estimated to be built in the 9th-10th century AD, by assuming that there is an existence of Budha Syailendra Dynasty’s authority in North.

- The composition of the statue is rock.

Tuk Bimolukar Site (Bimolukar Spring) - It is in the peak area of Dieng pass - Environmental conditions are not supported due to forest abandonment for the local population’s economic needs.

- This spring is upstream of Serayu river.

- Historically, this spring is considered sacred as it is told that this spring is equal to Gangga river in India.

The same perception is also described to Tukmas Muntilan Central Java.

8.

Source: Archives BappedaWonosobo District Figure 9: TukBimolukar Watukelir Site - It is stone around Tuk Bimolukar - It is estimated as a fortress of the past with uniqueness of a whole stone ladder made of one stone

Source: Archives BappedaWonosobo District Figure 9: WatuKelir Website 9.

Ondho Budho Site - It is estimated to have been built in the 6th - 7th century AD. - It is used as the main traffic lane of the period (Early Mataram Kingdom).

- It is said to be connected to the pilgrimage path of the ancient harbour in Pekalongan.

Source: Archive of BappedaWonosobo District Figure 10. Ondo Budho

B. Colonial Heritage a. Public a.1. Pringgitan of Pendopo Complex (Code 28) Restoration of Pendopo Complex was conducted in 2015. It was planned to become a museum.

PringgitanPendopo is a historical establishment that witnessed a meeting between President Suharto and Australian Prime Minister Gough Whitlam on September 06, 1974. The meeting discussed the future of East Timor, Cocos Island, Christmas Island, Sabah, Vietnam, and Khmer (source: President Suharto’s Pace from 27 March 1973 – 23 March 1978, page 155 – 156 by President RI Documentation Team).

Figure 11: Pendopo Complex of Wonosobo Regency

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Building Name Past Condition Recent Condition Recent Manager/Owner Maintenance Vulnerability Ease of Future Management

Pendopo Complex of Wonosobo Regency Pringgitan (Regent’s Official Residence Restored General Affair of Wonosobo Regional Secretariat Maintained Vulnerable to earthquake Manageable for it belongs to Local Governance To be developed as a museum.

to other Dutch building, hallway found inside this scout centre connects many rooms. There are seven rooms, including garage and bathrooms. The trinkets in the house, even the window hinges, are originally the same ones and have never been replaced since the house was established. a.3. Pesanggrahan Selomanik (code 2)

a.2. Scout Centre (code 1)

Figure 13: Selomanik House Building Name Past Condition Figure 12: Scout Centre Building Name Past Condition Recent Condition Recent Manager/Owner Maintenance Vulnerability Ease of Future Management

Scout Center Head of Agricultural Residence Center of Scout Movement Scout District Headquarter Maintained Vulnerable towards earthquake Manageable for it belongs to Local Governance

In 1931, Dutch built headquarter in Argopeni Village.

It is located close to the centre of the town and only several meters from Dieng street. This place is also positioned on the same street directing to UNSIQ. With a large front yard, the front house shows the characteristic of an old building in Dutch colonial period.

In the beginning, this house functioned as Dutch headquarter and it was transformed into Official Residence of Wonosobo Agricultural Department right after national independence. The Head of Department alternately inhabited the house, and the last occupation was two years ago. Today, the house has become a District Headquarter of Wonosobo Scout.

Since occupied by District Headquarter, the building had been massively reconstructed. It included repainting, lawn cleansing, and planting plants in the surrounding building. The process of reconstruction was also the building of the fence, gate, and small hall at the front yard area. According to Gito, a scoutmaster, the reconstruction and the rearrangement are done an effort to preserve this cultural heritage. He stated, "It was so neglected, grass and weeds were growing around the building. Even when we closed the window late, mosquitoes came attacking us very quickly. But now the condition is better because this area is regularly cleaned. Moreover, it gets even better after the rice field behind this building had been transformed into Selomanik Park. The yard is beautiful, no more mosquitoes.”

As Scout Center, the place is frequently visited. The comfort is supported by sufficient lighting and proper ventilation to let more oxygen in. The large yard provides more excitement as well.

In detail, white painting coats the wooden pillars. These pillars still look sturdy since the day they were built. Similar

Recent Condition Recent Manager/Owner Maintenance Vulnerability Ease of Future Management

Selomanik House Government Office, Sanitary Agency Regent’s Official Residence General Affair of Wonosobo Regional Secretariat Maintained Vulnerable towards earthquake Manageable for it belongs to Local Governance

a.4. Development Planning Agency at Sub-National Level (Bappeda) (Code 32)Bappeda (code 32)

Figure 14: Bappedaof Wonosobo Building Name Past Condition Recent Condition Recent Manager/Owner Maintenance Vulnerability Ease of Future Management

Bappeda Court Office (Landraad) Office of Development Planning Agency at Sub-National Level Development Planning Agency at Sub-National Level of Wonosobo Regency Maintained Vulnerable towards earthquake Manageable for it belongs to Local Governance

a.5. Official Residence of Health Office(code 23)

Figure 15: Official Residence of Head of Health Office

27

Building Name Past Condition Recent Condition Recent Manager/Owner Maintenance Vulnerability Ease of Future Management

Head of Health Office Official Residence Official Residence for Doctors Head of Health Office Official Residence Public Health Office Maintained Vulnerable towards earthquake Manageable for it belongs to Local Governance

a.6. Official Residence of Regional Secretary (Code 24)

a.8. Department of Office(code 8)

Agriculture

and

Fisheries

Figure 18: Department of Agricultural Office Building Name Department of Agricultural Office Past Condition Agricultural Office Recent Condition Department of Agricultural Office Recent Manager/Owner General Affair Maintenance Maintained Vulnerability Building Physical Condition Ease of Future Manageable for it belongs to Management Local Governance a.9. Vice-Regent Pendopo (Verandah of Ancient Palace) (Code13)

Figure 16: Official Residence of Regional Secretary Building Name Past Condition Recent Condition Recent Manager/Owner Maintenance Vulnerability Ease of Future Management

Official Residence of Regional Secretary Official Residence Official Residence of Regional Secretary General Affair Maintained Vulnerable towards earthquake Manageable for it belongs to Local Governance

a.7. DPRD Office (code 9)

Figure 19: Vice-Regent Pendopo Building Name Past Condition Recent Condition Recent Manager/Owner Maintenance Vulnerability Ease of Future Management

Vice-Regent Pendopo Vice-Regent Pendopo Vice-Regent Pendopo General Affair Maintained Vulnerable towards earthquake Manageable for it belongs to Local Governance

a.10. Office of One Roof System UP3AD (Code12) Figure 17: DPRD Office

Building Name Past Condition Recent Condition Recent Manager/Owner Maintenance Vulnerability Ease of Future Management

Office of Regency Regional Houses of People’s Representative Official Residence Official Residence of Regional Secretary General Affair Maintained Vulnerable towards earthquake Manageable for it belongs to Local Governance

Figure 20: Office of One Roof System UP3AD Building Name Office of One Roof System UP3AD Past Condition Office Recent Condition Office of One Roof System UP3AD Recent Provincial Government of Center Manager/Owner Java Maintenance Maintained Vulnerability Vulnerable towards earthquake Ease of Future Manageable for it belongs to Management Provincial Government

28

a.11. Post Office (Code20)

The complex of Paseban is positioned in the town square of Wonosobo. As Javanese war occurred in 1925, this town was part of afdeeling(administrative division under assistant resident lead) in Kedu Residency. It is estimated that this colonial-designed town square with 150 x 200 meters wide was built in this period. a.14. Complex of SMP 1 Wonosobo (Junior High School 1) (Code 14)

Figure 21:Postoffice Post Office Post Office and Past Condition Telecommunication Office of One Roof System Recent Condition UP3AD Provincial Government of Center Recent Manager/Owner Java Maintenance Maintained Vulnerability Faรงade Reconstruction Ease of Future Manageable for it belongs to Management Provincial Government Building Name

a.12. Military District Commander 0707 (Cod 21)

Figure 24: Complex of SMP 1 Wonosobo Building Name SMP 1 Wonosobo Past Condition SMP 1 Wonosobo Recent Condition SMP 1 Wonosobo Recent Department of Cultural, Education, Manager/Owner Youth, and Sports Maintenance Maintained Vulnerability Faรงade transformation within the area Ease of Future Manageable for it belongs to Management Government a.15. Complex of SD 1 Wonosobo (Elementary School 1 Wonosobo) (Code 27)

Figure 22: Office ofMilitary District Commander 0707 Building Name Past Condition Recent Condition Recent Manager/Owner Maintenance Vulnerability Ease of Future Management

Military District Commander 0707 Military Office Military District Commander 0707 TNI AD Maintained Vulnerable towards earthquake Manageable for it belongs to Government

a.13. Town Square Paseban (Audience Hall) (Code 29)

Figure 25:Complex of SD 1 Wonosobo Building Name Past Condition Recent Condition Recent Manager/Owner Maintenance Vulnerability Ease of Future Management

SD 1 Wonosobo HIS (Holland Inlander School), SR6 No 1 SD 1 Wonosobo Department of Cultural, Education, Youth, and Sports Maintained Faรงade transformation Manageable for it belongs to Government

a.16. Dieng Restaurant (code 11)

Figure 23: Town Square Paseban Building Name Past Condition Recent Condition Recent Manager/Owner Maintenance Vulnerability Ease of Future Management

Town Square Paseban Town Square Paseban Town Square Paseban Human Settlement, Spatial, and Hygiene Department Maintained Vulnerable to earthquake Manageable for it belongs to Government

Figure 26: Dieng Restaurant

29

Building Name Past Condition Recent Condition Recent Manager/Owner Maintenance Vulnerability Ease of Future Management

Dieng Restaurant An Office (1960-1970) previously belonged to Mr Meiyer.

Dieng Restaurant Regional Revenue and Asset Management Office, Center Java Province Maintained Vulnerable to damage Manageable for it belongs to Government

a.17. Railroad Company Guesthouse (Code6)

b.2.

Indonesian Christian Church (Code26)

Figure 29: Indonesian Cristian Church Building Name Past Condition

Figure 27: Railroad Company Guesthouse Building Name Railroad Company Guesthouse Past Condition Railroad Company Guesthouse Recent Condition Railroad Company Guesthouse PT. KAI (Indonesian Railroad Recent Manager/Owner Company) Maintenance Maintenance required Vulnerability Vulnerable to damage Ease of Future Manageable Management b. Private b.1. Sinar Dunia Elektrik Store and Agung store (code 16)

Recent Condition Recent Manager/Owner Maintenance Vulnerability Ease of Future Management

Indonesian Christian Church Dutch Worshiping Place (StaadProtestanctchekerk) Indonesian Christian Church Institution Maintained Requires community’s contribution

b.3. Kresna Hotel (previously known as Dieng Hotel) (Code 7) One of the renowned hotels in Wonosobo is Dieng Hotel. It was a comfortable place for foreign tourists to stay.

Other hotels offered in this tows include Sumbing, Asri, Djawa Tengah, and much more. Although Wonosobo is considered a small town, it provides various options of inns or hotels. It helps tourists to select a perfect place to stay during their visit. In Dieng Plateau, Local Governance has opened a public inn that can give more option for visitors.

Moreover, K.D.N has also built a rest area in town.

Figure 28: SinarDuniaElektrik Store Building Name Past Condition Recent Condition Recent Manager/Owner Maintenance

SinarDuniaElektrik Store Ramee Store SinarDuniaElektrik Store Private Maintained Façade replaced, covered by Vulnerability billboard Ease of Future Requires community’s Management contribution Until today. Ahmad Yani Street has become the centre of many stores in Wonosobo. This street is long and wide, and it also cuts the road from the town square in the north to Pecinan in the south. In Dutch period, this road was called Hoofdwegwhich means Main Road. Initially, Ramee Store was built by Kwik Hwat Sing as clothes confection. He was from China and migrated to Java in 1899 (Tan, 1935:174). In the north side of Ramee Store is Kwik Twa Gong Store which is now known as Jaya Digital Store.

Figure 30: Dieng Hotel (Kresna Hotel), post-earthquake renovation in 1925 Building Name Past Condition Recent Condition Recent Manager/Owner Maintenance Vulnerability Ease of Future Management

Kresna Hotel Dieng/Merdeka Hotel Kresna Hotel Private Maintain Vulnerable toearthquake Membutuhkanpartisipasisektors wasta

Figure 31: Dieng Hotel (Kresna Hotel), pre-earthquake renovation in 1925

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Figure 32: Dieng tel (Kresna Hotel)Today b.4. Javanese Christian Church (Code 25)

Figure 35: Tandjoengsari house b.7. Kedai De Koffee (code 31)

Figure 33: Javanese Christian Church today Building Name Javanese Christian Church Past Condition Church Recent Condition Javanese Christian Church Recent Manager/Owner Institution Maintenance Maintained Vulnerability Ease of Future Requires community’s Management contribution b.5. Mondesir House (code 4)

Figure 36: Kafe De Koffe Building Name Kafe de Koffee Past Condition House Recent Condition Kafe de Koffee Recent Manager/Owner Haryanto Maintenance Maintained, reconstructed Vulnerability Ease of Future Requires community’s Management contribution b.8. House in Jalan Tengah (code 34)

Figure 34: Mondesir house Building Name Past Condition Recent Condition Recent Manager/Owner Maintenance Vulnerability Ease of Future Management

Mondesir House and Dena Upakara Special School House manager of Dena Upakara Special School Dena Upakara Foundation/Congregation of Putri Maria and Yosef Maintained Requires community’s contribution

Figure 37: House in Jalan Tengah b.9. Al Manshur Mosque in Kauman (code 5) Building Name Past Condition Recent Condition Recent Manager/Owner Maintenance Vulnerability Ease of Future Management

Al ManshurMosque Al ManshurMosque Al ManshurMosque Yayasan Masjid Al Manshur Maintained, reconstructed Perubahan material, de Requires community’s contribution

b.6. Tandjoengsari House (code 22)

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b.12. Sawo House (Colonial + Chinatown) (Code15)

Figure 38: Al Mansur Mosque Al Mansur mosque has a strong association with the history of Wonosobo as its governance was initially established. It also has important documentation or manuscripts about Islam spreading in the past. There are notes related to historical background describing the establishment of the mosque which specifically include the information about the building of a mosque and Islamic boarding school in Military Office complex (today is known as Kodim) during the Dutch period. By Dutch government, the Islamic boarding school was destroyed since it was irrelevant to the town planning in that colonial age. As a result, Kyai Mansur donated his land in Kauman as a replacement for the destroyed mosque.

Another note underlines that the mosque was built during the years of WaliSanga (Islamic Guardian). WaliSanga held a strong power during Islamic development in Java, and it influenced the architecture of the mosque. The special design can be observed through the roof of the mosque with its threetajugtumpang(level) style. This architecture is also similar to many mosques in Demak.

Furthermore, Al Mansur mosque embraces a strong and special Javanese architecture. The roof represents Majapahit design. The lowest tajug becomes a shade for worshipping room.

Second tajugis smaller, whereas the on-top one comes in pyramid design. What differentiates the architecture of mosque in Demak and Wonosobo is there are four pillars that support the main building of Demak mosques. On the contrary, Al Mansur's roof is supported by several strong pillars. On top of the roof of Al Mansur mosque was placed mustaka. Moreover, the mosque's door is decorated with waru leaves motifs as characteristics of Persian design.

Figure 41: Sawo house b.13. Wanganaji Irrigation Channels Wanganaji irrigation channels and drainage were built a long time ago, and it represents the characteristics of Wonosobo with its massive water supply.

4. Conclusion and Suggestion 4.1. Conclusion The discussion on heritage building identification includes the description of historical buildings and their roles in town's development. These buildings as local heritage show the significant development in Wonosobo during Hindu-Budha period and in the colonial period. These findings are either major or minor supporting source for the development of the city, and they are expected to be sufficient reference on town planning. This research aims to provide a relevant reference in planning the town, especially the one concentrating on the history of town's development.

4.2. Suggestion The limited resource in managing the heritage buildings resulted in need of prioritising area. The determination of prioritised area is an approach in allocating the limited resource in town. Also, this approach is helpful to manage a variety of natural and cultural heritage to control the town development.

The determination of prioritised area in Wonosobo as Heritage City requires consideration to improve its condition. In further, this can give a contribution to strengthen the city's character or to provide enhancement on surrounding area.

b.10. Hok Ho Bio Pagoda (code 14)

5.

Figure 39: Hok Ha Bio Pagoda b.11. Moslem Traditional House in Sudagaran Kota Wonosobo (Code35)

Figure 40: Moslem Traditional house

Bibliography

Attoe, Wayne, 1992, Perencanaan Kota, Editor Anthony J. Catanesedan James C Snyder, Erlangga, Jakarta.

Budihardjo, Eko, 1997, Arsitektur sebagai Warisan Budaya, Djambatan, Jakarta Bungin, Burhan, 2006, Metodologi Penelitian Kuantitatif, Kencana Jakarta, Jakarta.

Carr, Stephen, 1992, Public Space, Cambridge Univercity Press, New York.

Feldt, Allan G, 1992, Perencanaan Kota (terjemahan), Editor Anthony J. Catanesedan James C Snyder, Erlangga, Jakarta.

Haryadi, B. Setiawan, 1995, Pesikologi Lingkungan dan Perilaku, Dirjen Dikti Depdikbud, Jakarta.

Jacobs, Allan B, 2003, Making Greet Streets (Time-Saver Standards for Urban Design), Editor Donald Watson and Friends, McGraw-Hill, New York.

Macdonald, Elizabeth, 2003, TheMultiway Boulevard (TimeSaver Standards for Urban Design), Editor Donald Watson and Friends, McGraw-Hill, New York.

Muhadjir, Noeng, 2000, Metodologi Penelitian Kualitatif Edisi VI, Rake Sarasin, Yogyakarta.

Rapoport, Amos, 1977, Human Aspects of Urban Form, Pergamon Press, New York.

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Rapoport, Amos, 1990, History and Precedent in Environmental Design, Plenum Press, New York.

Shirvani, Hamid, 1985, The Urban Design Process, Van Nostrand Reinhold Company, New York.

Spreiregen, Paul. D, 1965, Urban Design: The Architecture of Town and Cities, McGraw Hill Book Company, New York.

Tjiptartoro, Eko, 1988, Laporan Draf Final Konservasi Bangunan dan Lingkungan Kota Madya Dati II Semarang, Bappeda Semarang, Wijanarka, 2001, Teori Desain Kawasan Bersejarah, Program Studi Teknik Arsitektur Universitas Palangkaraya, Palangkaraya.

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A Study of the History of Lodging in Medan City at the end of the 19th Century to the Beginning of the 20 th Century Lila Pelita Hati1, Sri Pangesti Dewi Murni2, Rita M Setianingsih 3 & Fitriaty Harahap4 1 2. 4 University of Sumatera Utara 3 Medan Tourism Academy Abstract: The arrival of other nations to Indonesia was because of the trade in the colonial period (VOC) in Indonesia. The presence of the arrival, of course, causes everyone to need lodging, and lodging or accommodation is the meaning of someone while travelling or vacation. Also, a type of residence was on the way where people have to stay away from home more than one day. Lodging can be hotels, resorts, hostels, guest houses, private homes or homestay (guests which get breakfast and hospitality). Below are outlined some lodging, for example, Hotel de Boer, Hotel Astoria, Hotel Grand Medan, but unfortunately for Hotel Astoria and Hotel Grand Medan has been replaced with the new building. Also the villas in Medan City such as Twin Villas on the road Diponegoro, Villas in Sena Street and Angsana Street. Villas at Lampu/Bundar Street, Losmen Wai Yat (Wai Yat Hotel & Restaurant – the new name) in Asia Street, Wilhelmina Pension. Losmen Wai Yat used to serve the rubber traders from Sibolga and another place. This research uses survey or direct observation to the location and also conducted literature study especially 19 th century until 20th - century historical ancient script.

Keywords: Lodging, Role, Function, Medan City

1. INTRODUCTION The lodging or accommodation is it to understand about someone going to somewhere or having a holiday and is it about kind for staying during travelling, and must stay long away from their house more than one day. It is for sleeping, and to take a rest, for safety, for saving from cold or raining, to spent things. The kind of lodgings such as hotel, resort, hostel, hostel, pension, villa, commercial house, a house with a bed for sleeping, having breakfast, or no commercial house for hospitality.

For Medan city, there is a form of lodging like hotel, villa and also losmen (inns). For the hotel there are several, i.e. but unfortunately for the Hotel Astoria and Hotel Grand Medan have been replaced with the new building. Also the twin villa in Diponegoro Street, currently left dormant.

In the past, there were three villas now living one. Formerly there is also a guesthouse that is Wai Yat guesthouse, now named Wai Yat Hotel & Restaurant located on the Asia street. Rubber traders from Sibolga and other area stopped at the inn. The Wyat inn is not far from central Sambu market in Medan City, and pension Wilhelmina that exists in Bali Street.

Basically, the existence of hotel functions is the means of rest.

According to Yoeti, the history of hospitality has begun since Merriam and Yusuf need a place to stay and born the prophet, Isa. These are in line with the human civilisation that always needs a place to temporary shelter against hot and cold weather on the way.

Similarly, in the Roman Empire has been built house lodging called mansions/ ―MANSIONES‖, which is, located along the main highway with the distance of about 40 km each. Later during the middle ages, religious rules in Europe ordered that lodging should be built along the road that people pass (roadside inn). Also, when the crusades raged, many businessmen built lodging for the soldiers, as well as pilgrims, went to the holy land. Also, the churches give the hospitality for the pilgrims to take rest. Usually, the churches have two kitchens, one for the monk who lives there, the other for the travellers who spend the night. There is no charge, but it is hoped that voluntary donations will be available to those who are able. Meanwhile, according to Jusupadi Salmun, by looking at the movie film western or cowboy around the year 1800 to 1900, there are already hotels adjacent to the salon and bar restaurant, which means since the life of the year the provision of hotel, motel, lodging, guesthouse has been known as a means of a supporter of travellers.

—————————————————————————————— 1 Lecturer, University of Sumatera Utara Email: lilapelita@yahoo.com 2 Lecturer,University of Sumatera Utara 3 Lecturer, Medan Tourism Academy 4 Lecuter, University of Sumatera Utara

Since the development of hospitality in Indonesia has not been much revealed, also not many books that reveal this problem. Indonesia has been known in the world of tourism since the First War. But the number of tourist visiting is still counted thousands. Long with the development of foreign tourist arrivals to Indonesia which requires more tourism accommodation facilities are adequate, during colonial Dutch, recorded that already exist among them are: 1.

Jakarta was built Hotel Des Indes, Hotel Der Nederlanden, Hotel Royal dan Hotel Rijswijk.

2.

Surabaya was built Hotel Sarkies dan Hotel Oranje.

3.

Semarang was built Hotel Du Pavillion.

4.

Malang was built Palace Hotel.

5.

Solo, Slier Hotel 6.

Yogyakarta, Grand Hotel (Hotel Garuda) 7.

Bandung, Hotel Savoy Homann, Hotel Preanger dan Pension Van Hangel (Hotel Panghegar) 8.

Bogor, Hotel Salak 9.

Medan, Hotel de Boer dan Hotel Astoria 10. Makasar, Grand Hotel dan Staat Hotel Most the hotel mentioned above still exist, there are better built again, there are being heritage, some have changed completely. After the New Era, the development and presence of hotels were very rapidly developed.

Especially after the entry of some international hotel chains ‘management’, especially after the entry of several chains that penetrated large cities in Indonesia. In line with the development of hotels in Indonesia, the face of hotel architecture is also evolving and innovative.

The existence of the historic lodging in the city of Medan shows the past life on the island of Sumatra. These will show the existence of national identity. Also, the results of research can be a lesson in the history of students in elementary school, even in Junior High School. History Lesson shows how the lodging ever the establishment in Medan City. Another virtue is to provide benefits for the development of science related to history science, archaeology, environmental science, and knowledge related to tourism, especially tourism development. Another urgency is the practical benefit of being able to use the experience described in the study, and then to explore local historical sources in the region. From the research results can be seen that the object of the findings that have high historical, archaeologically and cultural value and should be preserved and recorded as the history of the Indonesian nation in general and the city of Medan in general.

2.

THE LODGING IN MEDAN CITY

Medan City is the capital of North Sumatera province and its astronomical region is between 2 째 29 '- 2 째 47' North Latitude and 98 째 35 '- 99 째 44' East Longitude with Area of Medan City not less than 265 km2, which in the year 2017 is divided into 21 districts.

In 1885 the city of Medan began with the period of Dutch rule which is marked by the issuance of the constitutional rule of the Dutch East Indies government, namely regalement op het Beleid der Regering van Nederlands Indie. It is contained in Staatblad 1885 number 2. According to the data that the Dutch East Indies government process has adopted the principle of centralisation. The island of Sumatra is divided into the Gewest Administrative Region, later called Karisidenan, and subdivided into Afdeling (District), District (Kawedanan), and Under District (Kecamatan).

Then the city of Medan became an attraction for immigrants, then came various ethnic groups from outside such as China, Java, Banjar, India, Minang, Aceh and they live together with indigenous ethnic such as Malay, Batak, and Nias. Their arrival to the city of Medan would require lodging or a shelter for them to spend the night.

Then built several inns with various types of lodging in the city of Medan and built in the 19th century to 20, which is a hotel; villa; mess, pension, and inn. For the hotel there is Hotel de Boer; Hotel Astoria; Hotel Grand Medan, while for the villa there are twin villas; villa on Sena Street; villa on Angsana street, villa on Round road. This type of inn also has the Inn Wai Yat (now called Wai Yat Hotel & Restaurant) located on Asia road, also PJKA mess, also in Labuhan Deli, as well as pension Wilhelmina. The description of various lodging in Medan City is described below.

2.1. Hotel de Boer Hotel Mijn de Boer (popular Hotel de Boer, now Hotel Inna Dharma Deli) is a colonial-style hotel located in Jalan Balai Kota, Medan Petisah, Medan City, Indonesia. The hotel was built in 1898 by a Dutch businessman named Aeint Herman de Boer. In the colonial era, in one of the guest rooms at the Hotel de Boer was once inhabited by honourable guests of the Dutch government and famous Western artists, among them King Leopold II of Belgium and the Sun (Margaretha Zelle) a famous spy in the world and also work as Europe. The hotel is located opposite Medan Post Office and Merdeka Square and precisely located next to Bank Indonesia building and Medan City Hall which is also colonial style.

On September 14th, 1945, there was also a small unit of allied command troops deployed to Polonia and led by Westerling, so also in August 1945 there was also a unit of commandos sent to the forests upstream of the Aras Napal River about 20 km from Besitang (Langkat), and led by Lieutenant I (Sea) Brondgeest and four members. Lieutenant I Brondgeest and Lieutenant Westerling were both based at Hotel de Boer to work to prepare for the arrival of the first contingent of the next contingent on October 9, 1945.

They also recruited former KNIL soldiers (Koninkelijke Nederlands Indische Leger) to become allies of NICA, the civilian government of the Dutch East Indies formed by Lt. Governor General Dr. H. J. Van Mook with Ch.O Van der Plas main aide based in Australia. They are all housed in Wilhelmina's pension, and these are about 1500 soldiers.

Figure 1: De Boer Hotel in 1926

2.2. Grand Medan Hotel

Figure 2: Grand Medan Hotel The hotel was built in 1887 and is the oldest hotel in Medan.

In the colonial period, there was a big day (off day) arrival of the garden gardens who came to the city and party. The hotel is also a favourite place for the garden gentlemen to stay overnight. The hotel is known for its multilevel dining facilities and has 62 rooms, and the owner is a plantation entrepreneur in Medan. The hotel is visited by many guests on the 1st or the beginning of the month and in the middle of the month (on the 16th) that's when many employees have just received a salary. And hotel Grand Medan is known as a hotel supplier of beer to the plantation. The hotel changed its name to Hotel Granada. For guests' comfort, each guest bed is installed mosquito net to avoid the ferocity of tropical mosquitoes. From the available data, it can be seen that a few days before British troops occupied Medan City, there were soldiers who got lodgings at Grand Hotel (Anonim, 2012: 107). Formerly the name of the street is Juliana Straat, and now the road Pinang Island, and the building is no longer replaced with Bank Bapindo.

2.3. Lodge at Sena Street

Figure 3: Lodge at Sena Street

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2.4. The Twins Villas (Villa Kembar)

2.8. Railway Lodge (Mess Kereta Api) at Jalan H.M. Yamin (Mess Kereta Api)

In the city of Medan in 1911 was built some of the buildings are villas can support tobacco plantations Deli which is a place to stay the Dutch Control building ex Deli Maatschappij (Anonymous,2012:134). This twin villa was on Diponegoro Street number 6, 8 and 10 In the past; there were four buildings, now living and a very disheartening condition. Now next to this twin villa building has been built the hotel, which is Hotel Adi Mulia.

Villa was demolished in October 2009 and 1999; the twin villa was once proposed by the Warisan Sumatera (BWS) Entitled Entity in Cultural Heritage.

2.5. Astoria Hotel On November 9, 1945, the allied forces under the command of Brigadier General T.E.D. Kelly landed in North Sumatra followed

by NICA troops. The Government of the Republic of Indonesia in North Sumatra permits them to occupy several hotels located in Medan City, such as hotel de Boer, Grand Hotel, Hotel Astoria and other hotels. Next, they are placed in Binjai, Tanjung Lapangan.

The day after landing, the RAPWI Team visited prison camps in Medan with the approval of Governor M. Hasan. The group was immediately formed into Medan Battalion KNIL. Now it's been demolished.

Figure 6: Railway Lodge

2.9. Wai Yat Lodge at Asia Street The lodge is on the Asian street, formerly a guesthouse for traders from several regions, especially from Sibolga, from rubber plantations and marine products (Information obtained from 79year-old Mr M Hutabarat domiciled in Mayor Street No. 1 Medan.

2.10. Father's House 2.6. Villas at Angsana Street Located on Slamet Riyadi Street 10, the building was built in 1922 as a Catholic priest's dormitory, a location not far from St. Catholic Hospital Elizabeth.

2.10. Deli Labuan Hotel According to historical data and images that Hotel Deli was in Labuhan in 1880, but now no longer exists. In the picture looks the hotel is built with the model of the house on stilts, has a terrace.

Figure 4: A villa at Angsana Street

2.7. The Villas on Bundar Street The villa was built for the benefit of Deli Spoorweg Maatschappij (DSM) entrepreneur who is a private Dutch company with a concession license for railway network construction. Construction of the original railway is intended as a means of transportation of plantation products such as tobacco, rubber, cocoa and palm oil.

Based on the decree of the Governor-General of the Netherlands dated January 23, 1883, the application of the Dutch concession for the construction of the railway network connecting Belawan Medan - Delitua - Timbang Langkat (Binjai) was realised. In June 1883 the concession permit was transferred to DSM and also to the commissioner, Peter Wilhelm Janssen realising the first fire rail in East Sumatra connecting Medan - Labuan. The line began to be used on July 25, 1886.

Figure 7: Deli Labuhan Hotel in 1883

2.11. Pension/Hotel Wilhelmina on Bali Street The article was from de Sumatra newspaper in 1900. The articles were written about opera performance in the Hotel de Boer restaurant. Most people must reserve it (reserve even) if they want to see it. If there are reserve it, they would be disappointed, because there are enough place anymore (de weinige disposable ruimte).

Figure 5. Villa at Bundar Street

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Figure 8: Article from de Sumatra newspaper in 1900 This article in the newspaper de Sumatra 28 December 1900 writes about Mr H.A. de Boer as chef patisserie and cuisine, prepare a table for every Sunday from 12 o'clock until 2 pm. They prepare a buffet with Indis taste (echt Indische Rijsttafel) for breakfast, lunch and dinner.

From de Sumatra Post on 25th February 1909 wrote about hotel de Boer prepare catering. For examples taart cold and warm pudding (pudding koude en warme puddingen), some ice (diverse soorten ys), snack (vrie soorten gebak), cold and warm main course (koude en warme schotels).

Also prepare breakfast (dejeuners), lunch (diners), and dinner (soupers). Special for hotel guest only pay 5 Fl (fl = florijn= florin/guilder = Dutch florin = 5 Guilder.

Historically that on the 10th October 1945 under the leadership of Brigadier General T.E.D Kelly, the allied army landed in Medan built on power as many as 800 people. As for its purpose is gathering Japan soldiers that still exists in the City Field. General Kelly also brought soldiers Netherlands and placed at Hotel Wilhelmina Medan. At this time there is also a soldier Ambon, then on October 13th, 1945, there was a general invasion of Hotel Wilhelmina. The Indonesian army does not use weapons but uses only firewood (Meuraxa, 1973: 26).

Previously, Wilhelmina's pension was the headquarters of NICA which was attacked by the fighters of Medan City, and Veteran street number 4 East Medan (formerly Bali road) and there is an inscription about NICA Headquarters at this Bali Road Pension Wilhelmina Building, 13 October 1945, because a Nica soldier took off the Red and White badge from the clothes of a teenager's headquarters and trampled. There were 7 (seven) youths killed, 7 (seven) NICA killed and 96 people NICA wounded.

We can say that archaeological research aims to produce knowledge about the past. The urge to understand the past is a unique characteristic of human beings since it is realised that the past is an important component of contemporary life (Cleere 1989: 5-6). Thus it must be understood that the quest for the past is the basic right of every human being (Mc Gimsey 1972: 5).

Making the above principles a foundation the management of cultural heritage should be oriented to the wishes of society.

Interest in the interest of the community should receive the primary attention in the management of cultural resources. It can also be mentioned that there is a clear correlation between the intensity of cultural heritage benefits and the policy of providing the budget for conservation and research on archaeological objects. And in connection with it, then on this occasion, the conversation will be more directed to the cultural heritage in the form of the old city area. For the city of Medan in the area of North Sumatra Province, talks about the old city means about the Area Kesawan, Maimoon Palace and the surrounding environment, or also Labuhan Deli Area.

Thus Cleere (1985: 5-10) formulates that the management of cultural heritage is essentially determined by the three interests, encompassing ideological interests to utilise cultural identity, closely related to educational functions. Here are the academic interests, especially regarding rescue data sources for the development of archaeological research. Next is the economic interest, among them about tourism. It can be assumed that all three are interrelated, so the insights of archaeological researchers should not be released from the aspect of ideological and economic interests.

Villa because the price is high usually only businessmen or established executives who buy the villa for family recreation with the brothers and many used as a second home in when want to rest from the hustle and bustle. Many villas are also rented out for those who want to rest but do not have a private villa. Villa of interest is that has a security system with guard gate or cluster system so that security and privacy of the owner are guaranteed and can enjoy the scenery and the air are cool and comfortable. Villa provides many entertainment facilities such as a children's playground, fishing lakes, beautiful gardens, sports facilities and recreational facilities, as well as having in-house equipment complete as private homes.

Figure 9: Belinun Jaya Lodge

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3.

CONCLUSIONS

Various efforts to rescue through the revitalisation program as if it only runs in place and have not produced results. Of the dozens of ancient buildings, only a few are declared as a building that deserves special treatment by the government (central and local).

There should be a synergy between the community and the government to preserve the old city of Medan. All parties must contribute in a clear direction to make progress for the preservation of the old city of Medan. Should the program of arrangement and preservation of the old city was rolled out in the city of Medan. But this is not easy, even to be able to provide stimulation of awareness to the owners and managers of ancient objects that slowly look damaged because of his age. As has become commonplace, an excuse is a need for substantial expenses for maintenance and repairs.

So it seems that it is necessary for the active role of Medan City Government to be able to immediately buy one of the buildings contained in the old city of Medan, at least as a pilot project. Of course, it can or should be transferred to the function of the purchased building for the more public service or public space, or make it as the centre/art gallery, gallery, and even the museum.

Also, more than a century the old city of Medan became a magnet for entrepreneurs to be able to occupy it. But now it turns out that only a small portion of entrepreneurs who dare to invest in areas that are very crowded traffic flow. There appears to be an abandonment of the old buildings in the old part of the city compared to the maintenance and utilisation. Even if there is utilisation through the displacement of the old building is always not accompanied by care and preservation efforts.

It is undeniable that lately, the old city of Medan is getting new energy from the younger generation. Some creative communities grew up and did things as if they were vitamins injections through some agenda that revived an old city that began to lose its light. Such communities play a major role in attracting citizens to come to the old city. Several parts/corners of the old city used as a gathering place and the centre of their activities. Their presence at least keeps the environment of the area in check and is also expected to contribute to conservation efforts and make it a place of historical value.

Like many other cities in Indonesia, the old city in Medan that seems to have been abandoned and abandoned has recently reenlivened by the spirit of some people, some communities, who want to revive it. We can say that the area which in ancient times was part of the Medan metropolis was again a space for meeting new ideas, ranging to the idea of preservation and utilisation.

The movement of some people of Medan City, and members of the community who care about culture and cultural heritage and the environment culminated with the holding of several events that take advantage of the old city, such as Kesawan area. This at once makes it as an effort to respect the old city environment owned by citizens of Medan. That is the twist to cleanse, preserve, and preserve the old city, regarding making it - as part of a city - as a place of historical value.

The existing evidence shows that for over a century, the old city of Medan was designed and built as a trade centre. Colonial modern life is still felt in the remaining buildings that still survive intact, half intact, and some others are on the verge of collapse.

Evidence of the history of Medan city life is now a proof of how society and government to address its existence. Of course, not only the archaeology alone should make it the object of attention because the value contained in the existence of the old city is also concerned with many aspects of life.

The existence of the old city is the result of intercultural relationships of various nations that at one time accommodated by the values between the bridging of differences. At that time there was a gap that allowed the old town's supporters to interact and respect each other by referring to the diversity of values that would

ensure daily social interaction. The people then realised that the inter-nation cultural contacts that had lasted hundreds of years enriched their culture. Thus cultural contact resulting from the system of commerce and shipping, the expansion of the kingdom/power, etc. has enriched not only material culture but also technology and knowledge, religion, ideology, and lifestyle. The idea of conservation must arise, although the product of the idea is important for the society.

Reference Anonim, (2012). Sejarah Kota Medan. Medan : Pemerintah Kota Medan, Badan Perencanaan Pembangunan Daerah Kota Medan.

Cleere, H.M. (ed), (1989). Archaeological Heritage Management in Modern World. London: Unwin Hyman Ford, Richard I, (1973). Archaeology Serving Humanity, on CL Redman (ed.), Research and Theory in Current Archaeology. John Wiley & Sons Koestoro, Lucas Partanda dkk, 2006. Medan, Kota Di Pesisir Sumatera Utara Dan Peninggalan Tuanya. Medan : Balai Arkeologi Medan ----------- Pelestarian dan Pemanfaatan Kawasan Kota Lama Sebagai Identitas Modern. Medan : IAAI Komda SUMUT-Aceh Kusumohartono, Bugie, (1993). Penelitian Arkeologi Dalam Konteks Pengembangan Sumberdaya Arkeologi, dalam Berkala Arkeologi Tahun XIII No.2. Yogyakarta: Balai Arkeologi Yogyakarta, hal. 46— 57 Magetsari, Nurhadi, (2001). Nilai Lama Menatap Masa Depan, dalam Mencermati Nilai Budaya Masa Lalu Dalam Menatap Masa Depan.

Jakarta: Pusat penelitian Arkeologi, hal.1—32 McGimsey III, Charles R, (1972). Public Archaeology. New York: Seminar Press Meuraxa, Dada. (1973). Sejarah Kebudayaan Suku-Suku Di Sumatera Utara. Medan: Sasterawan Renfrew, Colin & Paul Bahn, (1991). Archaeology Theories, Methods, and Practise. London: Thames and Hudson Setyadi, Bambang, (2004). Penyusunan Kebijakan Penelitian Arkeologi di Era Otonomi Daerah. Jakarta : Ditjen Otonomi Daerah, Depdagri Sedyawati, Edi, (2007). Keindonesiaan dalam Budaya. Jakarta: Wedatama Widya Sastra Simajuntak, Antonius Bungaran; Flores Tanjung dan Rosramadana Nasution. (2017). Sejarah Pariwisata. Menuju Perkembangan Pariwisata Indonesia. Jakarta : Yayasan Pustaka Obor Indonesia.

Undang-undang Nomor 4 Tahun 1982 Tentang Ketentuan-ketentuan Pokok Pengelolaan Lingkungan Hidup Undang-undang Nomor 4 Tahun 1992 Tentang Perumahan Undang-Undang Republik Indonesia Nomor 22 Tahun 1999 Tentang Pemerintahan Daerah Undang-undang RI Nomor 11 Tahun 2010 Tentang Cagar Budaya.

Wardiyanta. (2006). Metode Penelitian Pariwisata. Yogyakarta : Andi Yoeti, A.Oka. (2008). Ekonomi Pariwisata. Introduksi, Informasi dan Aplikasi. Jakarta : Kompas

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The Evolution of Shape and Meaning in Vernacular Architecture: A Case Study of Gorga Woodcarving Motifs in Toba Batak Houses Yulianto1 Department of Architecture, Santo Thomas Catholic University of North Sumatera Abstract: Gorga is ornamental woodcarvings in the traditional Batak Toba house. It is used as a symbol to show the status of the homeowners as well as the protection of the inhabitants of the house. Each motif of the Gorga has a symbolic meaning based on the belief system of the Batak Toba. The making of Gorga before the house construction must follow the rules that have been mutually agreed upon in traditional customs of Batak Toba society and should not be violated. In the development, the Gorga undergo physical transformation and meaning with the addition of values from outside the traditional Batak Toba community system. This paper aims to examine the transformation. The data was collected by field survey focused on Batak Toba houses in Samosir Island, interview with the house owner and visual data compilation. The analysis was done using visual analysis method with the interpretive-historical research. Four motifs of gorgas have been analyzed, and the evolution from Hindu influences was found in some motifs which led to an elaboration of the shape motifs before they decreased into more simplified ornamental shape.

Keywords: Gorga, woodcarving, Batak Toba, evolution of shape, motifs 1. INTRODUCTION Gorga is an ornamental carving on the outer walls and sometimes also on the inner walls of the traditional Batak Toba houses. Traditionally the skill of engraving the ornamental gorga is passed down orally from one of the experts to their descendants or apprentices. Geometrically the ornamental gorga supposedly take inspiration from the various geometric shapes of plants, humans, natural objects, celestial objects and animals.

According to Panggabean (1997), gorga is a marker of a house considered as a sacred dwelling. It contains symbolic meaning based on the belief system in Batak Toba society.

Waterson (1998: 120) and Niessen (1985: 210) notes that the ornaments of gorga engraved in Batak Toba houses have a symbolic meaning of divine power to protect the inhabitants. In the absence of gorga, the house construction process is considered imperfect. The engraving of gorga must follow the strict rules such as the lines should not be broken. If the gorga engraving flow line is cut off, it is believed that it will bring bad luck and havoc to the inhabitants of the house.

Gorga has an essential role in the architectural practice in Batak Toba society. As noted by Anggeler (2016: 311) in the legend of world creation based on Batak Toba belief, Nang Gorga di Portibi. In the myth, the goddess Nang Gorga di Portibi was the daughter of Batara Guru and creator of the earth, who was known as Boru Deak or Dayang Parujar. The word gorga in her name denoted wood-carving, but it also meant ‘Woman who is a skilled speaker in the world'. This means the house with gorga carving is the house protected with goddess words.

According to another legend recorded by Simanjuntak (2012: 147), after Si Boru Dayang Parujar forged the earth with words and conquered the devil, Naga Padoha, She asked his father to send her fiancée down from heaven to earth. The name of her fiancée was called Si Tuan Ruma Uhir Si Tuan Ruma Gorga which means the owner of the carved house.

In the development, the gorga underwent physical transformation and symbolic meaning with the addition of values from outside the traditional Batak Toba community system.

According to Azmi (2004) and Sitinjak (2011), there were some modifications and deformation of appearance and symbolic values —————————————————————————————— 1 Lecturer, Department of Architecture, Santo Thomas Catholic University of North Sumatera, Medan, Indonesia; Email: yulibean97@gmail.com

in gorga carving on some of the new vernacular houses and other buildings on Samosir island.

2. RESEARCH METHODS The methodology of this research is based on an analytical review of visual comparability and interpretive-historical research.

The visual comparability will be analyzed data from the visual documentation that is collected from several field visits by recording a variety of gorga found in several vernacular houses and buildings. The visual documentation then converted into the visual matrix using Computer Aided Design software. The interpretive-historical research was based on investigation system of interpretation, using data or empirical evidence from archives, documents, data from the field visits and interviews with the house owners.

3. THEORETICAL PERSPECTIVE The visual, linguistic properties of architecture have long been noted in a generalized metaphorical way. It can also be applied to the decoration of a house. Each shape in decoration or any insignia on the wall or structure of a house can be seen as an occasion for the development or evolution of some new vocabulary of forms.

Tipple (1992) described transformation as a form of change, which was commonly termed incremental, development, subtraction, or attrition (reduction in size) and total alteration or rebuilding. It is synonyms with the term of evolution.

Each development of the shape of house decoration sometimes also applied a new meaning to the symbol. The definition of symbolism according to Merriam-Webster is “The art or practice of using symbol especially by investing things with a symbolic meaning or by expressing the invisible or intangible by means of visible or sensuous representations: as artistic imitation or invention that is a method of revealing or suggesting immaterial, ideal or otherwise intangible truth or states.

According to Waterson (1998: 17), the architecture was not only about the existence of shelter against the weather but also the involvement of social and symbolic space which reflected the values of its creator and occupants. It is also applied to the decoration or insignia of the house.

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Leeuwen (2014: 94) described the key idea of house decoration as a visual symbol is the layering of meaning. The first layer is denotation which describes of ‘what or who is depicted of the symbol?' (literal or the obvious meaning of a symbol) and the second layer is a connotation of ‘what ideas and values are expressed through what is represented and through the way in which it is represented?' (Socio-cultural and personal associations of a symbol). The denotation and connotation of a visual symbol change from time to time with the addition of new elements in the society, like religion, technology, etc.

by red. The white colour is used on both gorga. Based on the shape, initially, the gorga is divided into five types.

5.1 Animals Pattern Gorga that take the form of various types of animals, both familiar animals encountered in daily life like horses, buffalo, lizard as well as the mythical creatures like naga (snake).

4. JABU: THE HOUSE According to Panggabean (1997: 14), Toba Batak vernacular building based its form has two types, Jabu and Sopo. Jabu (house) are divided into three types; Jabu Batara Guru or Ruma Gorga (house with gorga), Jabu Batara Siang ( a house without gorga) and Jabu Sibaba Ni Amporik (small house or peasant house). Sopo (granary) are divided into two types; Sopo Godang (large rice granaries which also serves as a meeting place) and Sopo Eme (small rice granaries).

Figure 2: Gorga with animal patterns; Hoda-hoda (above), Boraspati (below) 5.2 Anthropomorphic Pattern Gorga that take the form of human or parts of the human bodies including supernatural human beings such as giants.

Figure 1: The Anatomy of Jabu Batara Guru or Ruma Gorga The anatomy of Jabu Batara guru or Ruma Gorga is divided into three parts; Banua Toru (substructure), Banua Tonga (the body of the house where people lives) and Banua Ginjang (superstructure). The gorga only applied into Banua Tonga and Banua Ginjang because Banua Toru is considered unholy where the spirit and the animals live.

Figure 3: Gorga with anthropomorphic patterns; Singa-singa (left), Adep-adep (right)

5. THE GORGA

5.3 Astronomical Pattern

Gorga wood carving which applied in the Jabu can be divided into several types based on the shape of the motif and the colours.

Based on the colour, gorga are separated into two types. Gorga silingggom is dominated by black and gorga sipalang is dominated

Gorga that take the form of various types of astronomical objects that can be observed by human eyes. These motifs may consist of single or combined of various objects.

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6. VISUAL ANALYTICAL FINDINGS Visual analysis is used for comparisons of the development of the gorga’s engraving forms. Some finding is compared with archives documents to determine the origin of the pattern.

6.1 Gorga Desa Na Ualu and Gorga Bindu Matoga

Figure 4: Gorga with astronomical patterns; Mataniari – the sun (left), Desa Na Ualu – eight cardinal points (right) 5.4 Geometric Patterns Gorga with repeatable patterns obtained by using simple mathematical measurement. The basic shapes are parallel lines, circles, triangles, rectangles and others.

Gorga Desa Na Ualu pattern is a gorga that depict eight cardinals. This gorga is made as a symbol of seasonal astrology.

This pattern is a simplification from bindu matoga which shows the concentric conception of space consisting of two squares turned over forty-five degrees.

According to Watterson (1998: 95) the Toba Batak, whose language includes a significant proportion of Sanskrit derived words including desa for ‘cardinal points’ and bindu for ‘centre point’. Thus desa na ualu means ‘eight cardinal points’ and bindu matoga mean ‘powerful power-point’. These eight-pointed design very likely are derived from Indian mandalas Desa na ualu and bindu matoga sometimes circled by the naga or snake which correlate to pre-Hindu ideas where the naga controlled the four compass points (Nagamandala depicted at Padmanabhaswarny temple in India from 300 AD).

Figure 5: Gorga with geometric patterns; Sitompi (above), Iran-iran (below) 5.5 Vegetative Patterns Gorga that take the shape of various vegetative types objects like plants and trees or parts of it. Usually, it is geometrically shaped and to accompaniment other patterns that are arranged in a continuous method.

Figure 7: The evolution of gorga desa na ualu and gorga bindu matoga compared with Hindu’s nagamandala Desa na ualu and bindu matoga patterns are mainly found at the top of the house entrance area called dorpi jolo. In its development, these two gorgas undergoes a shape change from the rectangle to rounder shape and from a serpent-like form into a floral shape. This was discovered by the author at the time of data collecting survey in Simanindo village on Samosir Island.

Figure 6: Gorga with vegetative patterns; Simeol-eol Masioloan (above), Silintong (below)

Figure 8: The transformation of desa na ualu patterns from rectangular to rounder shape

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6.2 Gorga Jorngom Gorga Jorngom is an anthropomorphic pattern shaped like a giant creature. It is placed in haling godang which is located above the entrance. It is symbolized the protector of the house with the power of rejecting all kinds of crimes and sicknesses. According to Panggabean (1998: 28), Jorngom is the evolved form of the Hindu’s kalamakara .

The kalamakara which located at the apex of the lintel arch of entrance door in Hindu architecture consists of a combination of Makara and Kala-Mukha. According to Snodgrass (1992), the kalamakara symbolized destruction and creation, death and life, darkness and solar light. In Buddhist and Hindu teaching, Kala opening its mouth as an entrance is represent of devouring the time.

Waterson (1998: 131) mentions that in Toba Batak house, the doorways are called baba or ‘animal mouth’.

Figure 9: The evolution of gorga jorngom from kalamakara; kalamakara (left) – gorga jorngom (above-middle) – new interpretation of gorga jorngom (right).

Gorga ulu horbo is also commonly depicted holding up a bowl on its head. In Toba Batak culture there is a house cleansing ceremonial dance called Sawan dance (sawan can be translated as a bowl) where a female shaman was dancing in front of the house with a bowl containing the offerings to the ancestors.

Figure 10: A female shaman with offering bowl on her head during house cleansing ceremonial dance (Toba Batak’s Sawan dance)

The kalamakara and original gorga jorngom pattern can be recognized its feature with the anthropomorphic of a giant face.

Some of the new interpretation of gorga jorngom carved on the wall of new Toba Batak houses in Simanindo village has erased the face feature and changed into more curvative plant ornaments.

6.3 Gorga Ulu Horbo (Ulu Paung) Gorga ulu horbo is a decorative gorga that is placed at the gable of the roof in the form of a giant horned face. According to Waterson (1998: 131), ulu horbo was evolutes from buffalo head because Toba Batak's house was a representation of a buffalo's body. Domenig (2014: 395) noted that gable horns based on the buffalo head and ornamented with vegetal motifs could be seen in many regions of Indonesia including Toba Batak houses. Korn (1953: 101) documented one of the ritual poems of Toba Batak asking good fortune with the expression of a buffalo horn as a decoration on the ridge beam of the house.

Tanduk ni horbo paung Sangkot di bungkulan ni ruma Mamora anak bao Gabe nampuna huta Translated as The horns of the festive buffalo Hang on the ridge beam of the house Rich be the boru clan Blessed be the owner of the village According to Winkler (1925: 22), The buffalo horns on Toba Batak house roof were actually taken from an animal that was sacrificed at the inauguration of the house and their function was ‘to continuously remind the ancestors that they are obliged by the sacrifice to protect and bless their descendants living in the house'.

Figure 11: The evolution of ulu horbo from buffalo horn; Buffalo head with real horns on Toba Batak house circa 1935, Courtesy of KITLV (above-left) – gorga ulu horbo (aboveright) – new interpretation of ulu horbo (middle).

From the figure above we can see the changing form of ulu horbo from actual buffalo head with real horns into anthropomorphic of giant’s face with horns. The wooden gorga face horns further are adorned with carving that represented plant motif. However, in the further development, the plant motif became more dominating as found on several new houses in Simanindo village, Samosir Island.

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6.4 Gorga Mataniari Gorga mataniari takes the shape of the sun and is manifested geometrically in the form of a closed curve that forms four spheres on the left, right, top and bottom of a square. It symbolizes the life strength and source of life where the course of human life itself parallels with the passage of the sun from east to the west (Waterson 1998: 94). It is a possibility that gorga mataniari also have an Indian cultural background. One of the hypothesis is it is the depiction of Sudarshana Chakra. Sudarshana Chakra is a spinning, disk-like weapon which belongs to Hindu god Vishnu.

There is another shape of gorga mataniari that took a circular shape with four cardinals and sometimes paired with gorga dalihan no tolu depicted as three-pronged motifs which under Hindu influence represent another weapon belongs to Shiva, the trident (Waterson 1998: 95). Shiva according to Hindu ideas controls the compass points where the sun rises from the east and sets in the west. Gorga mataniari can be found on the left and right side of the front wall supporting beam named dorpi jolo which is positioned above the entrance.

7. CONCLUSIONS Based on the visual analysis that has been done on four motifs found in several Samosir island's vernacular Toba Batak houses we found gorga woodcarving has undergone several changes in shape and meaning. More complex motifs in older houses are usually simplified when building a new home. Based on the interpretive historical approach we also found at least four gorga motifs were influenced by Hindu-Indo culture at first before they undergo the evolution of form and meaning.

In the past gorga regarded as inherently powerful and may serve as the protective function for the occupants. Without the addition of the gorga, the construction process may not be able to complete. However, in some new construction, this custom is usually neglected. The gorga is still in use on some of the houses, but it is merely served only for decoration purpose. Therefore some of the new houses are adorned with the odd and simplified shape of gorga motifs but without actual meaning.

References

Figure 12: Different types of gorga mataniari; (a) rectangular mataniari; (b) circular mataniari; (c) dalihan no tolu The merging of the mataniari and dalihan no tolu evolves into a new shape which usually depicted on the gable supporting beam of the house. There is one odd motif which took the shape of sunflower’s mataniari that was found in a newly built house at Simanindo village.

Angerler, Johann. (2016). Images of God in Toba Batak Storytelling, Jurnal Wacana 17 (2), 303-335.

Azmi. Drs. (2004). Keunikan Rumah Batak Toba: Seni Gorga Tradisi Folklor dan Arsitektur, Jurnal Seni Rupa FBS Unimed 1 (Juni), 37-51.

Bartlett, Harley H. (1934). The Sacred Edifices of the Batak of Sumatra., University of Michigan Press, Ann Arbor, Michigan.

Domenig, Gaudenz. (2014). Religion and Architecture in Premodern Indonesia: Studies in Spatial Anthropology., Bijdragen tot de Tall, Land-en Volkenkunde 294, Brill, Leiden.

Korn, V. E., (1953). Batakse Offeranden., Bijdragen tot de Tall, Land-en Volkenkunde 109, Brill, Leiden.

Leeuwen, Theo van; Jewitt, Carey (ed). (2004). Handbook of Visual Analysis., SAGE Publications Ltd, London.

Niessen, Sandra. (1985), Motifs of Life in Toba Batak Text and Textiles., Foris Press, Dordrecht.

Panggabean, Drs. Herlan (ed). (1997). Ornamen Ragam Hias Rumah Adat Batak Toba., Departemen Pendidikan dan Kebudayaan Sumatera Utara, Medan.

Sianipar, K; Gunardi, G; Widyonugrahanto; Rustiyanti, S. (2015). Makna Seni Ukiran Gorga Pada Rumah Adat Batak., Jurnal Panggung, 25, 3, 227-235.

Snodgrass, Adrian. (1992). The Symbolism of the Stupa., Motilal Banarsidass Publishers, Delhi, India.

Waterson, Roxana. (1998). The Living House: An Anthropology of Architecture in South East Asia., Whitney Library of Design Press, New York.

Winkler, Johannes. (1925). Die Toba-Batak auf Sumatra in Gesunden und Kranken Tangen: Ein Beitrag zur Kenntnis des Animistischen Heindentums., Belser, Stuttgart.

Figure 13: the merging types of gorga mataniari and dalihan no tolu; (d) with four cardinals; (b) with three cardinals; (c) sunflower shape, found in one of the newly built houses at Simanindo village.

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Manifestation of Modernist Architecture in Malaysia: Case Study of Petaling Jaya City Helena Aman Hashim 1 Zuraini Md Ali2 & Megat Ariff Shah3 1, 2 University of Malaya, Malaysia 3 City University, Malaysia Abstract: Modernism was a global architectural movement of the twentieth century which arrived in Malaysia during the British colonial period. The modernist style and philosophy influenced a wide range of local building types such as commercial, residential, educational, governmental, industrial, and religious buildings. A variety of modernist-inspired building types can be found in Petaling Jaya (PJ), Selangor, which is now a thriving city initially established in the 1950s as a satellite township for Kuala Lumpur. However, the steady development of PJ has affected these unique built forms in varying degrees, with a number of buildings already demolished or its architectural features irreversibly altered. Therefore, this paper aims to highlight the significance of PJ as an important site of Malaysian modernist architecture. This was achieved by identifying the historical and architectural importance of selected buildings through literature and archival reviews. Findings have shown that the development and evolution of PJ is a manifestation of a tropical modernist movement as well as the earliest application of modern urban planning principles in the first planned township of Malaysia. This assemblage of buildings reflects invaluable experiments with modernist design principles that left a lasting impact on Petaling Jaya city and its inhabitants.

Key words: Urban heritage, modernist architectural heritage, Petaling Jaya 1. INTRODUCTION 1 Petaling Jaya or PJ is considered as the first planned township in Peninsular Malaysia and was established to address the economic and population growth of Kuala Lumpur in the post-war years.

Plans for the new town of Petaling Jaya began from the early 1950s with the acquisition of approximately 1,200 acres of land by the State Government of Selangor. The name Petaling Jaya was derived from the Petaling tree (Ochanostachys amentacea) as well as the Malay word Jaya which means success or prosperity (McWilliams, 2002).

Comprising agricultural as well as ex-mining land, the new town of Petaling Jaya was projected to cater to an initial population of about 70,000 (Lee, 2006). It is strategically located adjacent to the southwestern portion of Kuala Lumpur at an area that is relatively level with ‘undulating terrain’, with neither economically viable tin deposits nor of ‘great agricultural or forestry value’, as well as reachable by good road and rail connections between Kuala Lumpur and Port Swettenham (now known as Port Klang) (Concannon, 1957, p. 3). Currently, the city of PJ covers an area of 97.2 square kilometres with a population that exceeds 600,000 residents.

Generally, PJ is divided into sections which are fundamentally ‘residential precincts’ (Ju, Zaki, & Choi, 2011) or ‘localities’ (Lee, 2006) and developed in different phases or periods. The pioneering area of development is fondly known as PJ Old Town (comprising Sections 1, 1A, 2, 3, 4 and 51) and dates to before 1953. This zone was planned with identifiable neighbourhood units alongside commercial, industrial and administrative areas with pockets of green spaces. To the north of PJ Old Town is an area known as PJ New Town (Sections 6,7,8,9,10 and 52) that is more of an administrative heart of PJ with publicly-accessible green space.

In general, the early planning of PJ reflected the global modernist planning principles that respond to the ‘changes brought by industrialisation and industrial capitalism’ of the nineteenth and —————————————————————————————— 1 Senior Lecturer, Department of Architecture, University of Malaya, Kuala Lumpur, Malaysia; Email: helena@um.edu.my 2 Senior Lecturer, Department of Building Surveying, University of Malaya, Kuala Lumpur, Malaysia; Email: zuraini_mdali@um.edu.my 3 Senior Lecturer, Department of Architecture, City University, Petaling Jaya, Selangor, Malaysia; Email: megat.ariff@city.edu.my

twentieth centuries by providing a vision of a ‘new urban society in an ideal physical urban structure’ (Hobson, 1999, p. 2). Effectively a satellite town to serve the overcrowded living conditions and booming economic growth of Kuala Lumpur, PJ was literally a blank canvas upon which Western-trained planners could apply their modernist, utopian ideals. Thus, PJ was envisioned to be a new development that included areas for industrial, commercial, administrative, recreational, educational, and residential functions (Concannon, 1957) and developed from the idea of British New Towns (Lee, 2006).

In Malaysia, this post-war British planning approach overlapped with increasing interests in modernist architectural styles, bold experimentations with building technology as well as the presence of expatriate and local architects and planners (Vlatseas, 1990; Yeang, 1992). All these creative energy found their outlet in the development of PJ in the 1950s up until the 1970s, by which time modernist-inspired built forms fell out of favour locally and globally. Currently, the assemblage of modernist architecture in PJ are scattered throughout the city, and with rising land price and prime location, it is inevitable that a number of buildings from that era were demolished or subject to insensitive alterations which irreversibly altered their characteristics.

Therefore, this paper aims to highlight the architectural significance of selected building types in PJ so that a case can be made for their historical and architectural significance to the Malaysian built environment.

2. METHODOLOGY This research employed several methods to ascertain the significant architectural values of the Petaling Jaya area. The work began with a comprehensive archival research on the historical development, planning and architecture of PJ. This was followed by site observation and a windscreen survey to assess and determine the body of original buildings that remain in existence and the state of their authenticity and integrity to see if they can convey the modernist principles behind them. The study area is focused on buildings dating back to the 1950s, 1960s and 1970s.

Selection criteria is based on historical and architectural significance of buildings in PJ.

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3. DISCUSSION 3.1 Tropical Modernist Architecture of PJ Modernism was the dominant movement of the twentieth century.

The movement’s approach is associated with functionalism of buildings, elimination of decorations, rational use of materials and acceptance of structural innovation. Modernist buildings had open plans, steel or concrete construction, rectangular or cubist shaped plans, large windows with metal and glass frames, minimal or no decorations (Waters).

Tropical modernist architecture is the adaptation of modern architecture principles to the local tropical environment. Hence tropical modernism in Malaysia is associated with buildings that have respect for the site, oriented to minimise heat gain and glare from the sun as well as strategic use of architectural elements (e.g. hoods, screens, and overhangs), enhance natural ventilation, openness in interior spaces and minimal or judicious use of ornamentation (Mohamad Tajuddin, 1998; Vlatseas, 1990).

The planning of the overall enclave provided for the front of these houses to open onto a shared garden path that led to a children’s playground which was centrally located, while the back faced the street allowing direct access for cars. This segregation minimised conflict between the pedestrian route and vehicular traffic and provided a safe environment for children to walk to the playground.

3.2 Housing The earliest houses in PJ can be found in the PJ Old Town and were primarily constructed out of timber. Allocated modest lots measuring 50’ X 90’, approximately 1,000 timber houses were constructed by the year 1952 (Entry & Majlis Bandaraya Petaling Jaya, 2008). At the same time, the provision of quality affordable housing for the public was recognised as a concern in the Federation of Malaya (Newcombe, 1955). This led to the emergence of a Housing Trust set up through the Housing Trust Ordinance, 1950. The role of the Trust was to construct houses and to encourage purchase by organising an affordable loan scheme for their buyers. Invariably buyers who purchased houses through the Trust paid a lesser amount for their monthly loans compared to what they paid for their rental accommodations.

Nevertheless, the multi-racial community and income groups in Malaysia led to the need to innovate designs schemes to suit the varied cultural tastes as there were no design manuals on this matter which architects could follow. This experimental period in the country invariably led to freedom in design and resulted in inspiring new ideas and schemes. The first housing scheme built by the Housing Trust in Petaling Jaya was in Section 1A and consisted of 110 houses (refer to Figure 1). The original design of these houses which were completed in March 1955 remains distinguishable even today despite having been renovated and extended over the years (refer to Figure 2).

Two principles guided the designs of these buildings. These principles are as follows: 1.

2.

Houses are oriented to the north-south direction to minimise direct exposure to the morning and afternoon sun as well as to catch the prevailing breezes.

Provide safety for the children walking to the centrally located playground from vehicular traffic.

Figure 1: Layout of the Housing Trusts’ Scheme in Section 1A, Petaling Jaya with the playground highlighted (Edited from Newcombe, 1955)

Figure 2: Current images of the housing scheme showing shared garden path leading to the central playground (bottom) (Source: Authors)

The houses were modern and utilitarian in design with ventilation blocks, louvres and permanent openings to provide passive means of comfort through natural ventilation and permanent air-movement. The thick loadbearing walls of these houses also kept their interior cool by minimising heat transfer.

The houses had pitched roofs and were devoid of ornamentation with the use of pattern arising from the design of the ventilation blocks.

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The experimentation in tropical housing design led to the Ideal Home competition organised by the 27 commercial firms related to the building industry in conjunction with Federation of Malaya Society of Architects and the Malay Mail in 1960 (Geeraerts, 1962). The top three winning entries were subsequently constructed along Jalan Utara in Petaling Jaya to demonstrate to the public design ideas and lifestyles that could be achieved through these houses (refer to Figures 3 & 4). These houses which were completed in September 1961 showcased a suburban lifestyle which evolved among a less formal existence. Houses had open concepts which merged the dining and living areas and bedrooms which opened onto outdoor terraces. The north-south orientation was emphasised to control glare .and permanent openings, as well as louvres, were provided to encourage cross ventilation and promote stack effect for cooling.

technology at the time (refer to Figure 5). This building has now been completely demolished and a new structure erected in its place.

Figure 5: An early image of the Century Battery Factory (Source: Booty, Edwards & Partners, 1962)

3.4 Government and Institutional Buildings

Figure 3: Perspective drawing of the winning Ideal Home design by Kington Loo (Source: Geeraerts, 1962)

The use of sun-shading devices was also common in government and institutional buildings. The office of the Employees Provident Fund Board (E.P.F.) which was completed in 1962 along the Federal Highway, had a glass facade which was shaded by an external skin of aluminium grilles (Yeang, 1992). According to Honey (1961), Bailey who’s practice designed the offices commented that the building was intended to be suitable in whichever country it was located (refer to Figure 6). Currently the façade of this original buildings has been replaced with a more contemporary design with no trace of the original deisgn.

At the Government of Offices of Petaling Jaya, concrete louvres and grilles were placed 3 feet away from the windows to prevent glare, and heat transfer into the building. This sun-shading element became the main design feature for the facade. The building was the largest building in Petaling Jaya at the time of completion and was the seat of the local administration (refer to Figure 7). It is currently still used as a government office, whereby the National Registration Department is located in the main building.

Figure 4: Current images of the Ideal Home design by Kington Loo (Source: Authors)

3.3 Industrial Buildings The progressive design of factories in this period mirrored the country’s economic growth. The designated industrial area in Section 13 which comprised of 101 hectares had some of the most inspiring factory designs. Several of the factories featured concrete parabolic and shell structures in their design. Among the most striking factories built in PJ during this period are the ColgatePalmolive Factory and the Century Battery Factory both of which has a concrete shell roofs, one in the form of barrel shell while the other had four continuous hyperbolic paraboloids supported on four pairs of buttresses. The roof of the Century Battery factory was possibly one of the first factory buildings in the country to have a hyperbolic-parabolic structure. These roof forms were influenced by western designs that were products of cutting-edge

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Figure 6: Early image of the Employees Provident Fund Board office (Source: Yeang, 1992)

Figure 7: An early image of the Government Offices of Petaling Jaya (Source: Ashley & Merer, 1959)

3.5 Religious Buildings A significant number of mosques and churches were constructed to cater to the population boom of PJ. Some of the earliest PJ mosques, for example, experimented with large-span concrete roofs and unusually shaped floor plans. The Masjid Kolej Islam Malaya (also known as the Masjid Al Malek Faisal back then) at Section 16 was completed in 1974 and has a distinctive vaulted shell roof over the hexagonal main prayer hall and barrel shell over the secondary hall and annexe structures. Designed by Baharuddin Kassim of Jurubena Bertiga International Partnership, who was part of the team at the Public Works Department (JKR) responsible for the National Mosque (completed 1965), the roof has six arched clerestory windows that let diffused light into the main hall.

Another notable mosque is the Masjid Tun Abdul Aziz at Section 14. Designed by John Ho of the Public Works Department (Azim, 2016) and fondly known as the Masjid Bulat, i.e. Round Mosque, it was officially opened in 1977. The circular plan and off-centre onion dome over the flat roof echoes modernist experimental designs of that time, whilst the deep-set windows surrounding the main prayer hall allows plenty of light while filtering the harsh sunlight.

One of the earliest mosques in PJ was the Masjid Jamek Sultan Abdul Aziz at Section 3, also by Baharuddin Kassim.

Completed in 1964 but demolished and replaced by a new, larger mosque in 2008, the original simple yet iconic folded plate concrete roof is a variation of the National Mosque roof which proliferated for a short period in Peninsular Malaysia (Abdul Halim, 2004). However, most mosques with these types of folded plate roof, like this one, has since been replaced with typical domed construction (refer to Figure 8).

As for churches, the prominently located Trinity Methodist Church at Section 5 was built in the 1960s (refer to Figure 9). Its A-frame reinforced concrete structure can be seen from the Federal Highway and seemed to be part of a larger trend of using similar structures as an early ‘modern attempt at a modern interpretation of vernacular timber architecture’ in Malaysia (Lim & Tay, 2000).

Figure 8: The Masjid Jamek Sultan Abdul Aziz, since demolished (Source: Azim, 2016) Figure 9: The Trinity Methodist Church (Source: Lim & Tay,

2000)

4.0 Conclusion Mid-twentieth century buildings dominate the urban landscape of Petaling Jaya. An analysis of selected buildings during its early period indicates that these buildings had specific common characteristics. They typically had interior plans that were open with fewer walls, encouraged natural ventilation and lighting, placed an importance on building orientation in order minimise heat gain and solar glare, were sensitive to the topography of the site, and used simple, clean lines and geometric forms.

This design style is referred as tropical modernist architecture and utilises design strategies that are in line with today’s green and sustainable building philosophies. This assemblage of tropical modernist architecture emerged from an initial idea to the first planned new township and became a testbed for innovative modernist architecture. There are very few areas in Malaysia with such significant concentration of buildings in this style other than in the Petaling Jaya area.

Although the result of this research indicates that numerous original modernist style buildings in Petaling Jaya have today been demolished or renovated, there is still a sufficient body of works in the city that will be able to impart the ideas and ideals of the modernist planning principles and architecture across. These buildings remain today as a reminder of the approach and mindset of the architects in this era who returned to work in Malaysia after receiving their tertiary education abroad.

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Since the enactment of the NHA 2005, there are today 51 properties listed as National Heritage, and a substantial number included on the Heritage Register. Although there isn’t an age limit for buildings to qualify for gazettal, buildings constructed in the twentieth century are often under-appreciation due to the limited passage of time from when they were built. As a result, these buildings are usually unprotected and threatened by new development. There is, however, since the 1990s, a growing movement internationally to raise awareness of the significance of these buildings. Therefore, efforts should be made to protect the urban architecture in Petaling Jaya before they disappear entirely.

These individual building types may not be particularly significant but taken collectively; they represent the ideals or spirit of the times. The sentiment of the country at this time leading up to independence and the period after was to create harmony in a

multi-racial country consciously and to push economic development to promote growth in the post-war period. The design of the township represented an ideal lifestyle for modern Malaysia.

The policies and design outcomes were products of the first wave of western-trained local architects who were returning from the UK to practise locally and expatriates who had come to Malaysia after the second world war. The post-war building boom and the infusion of new ideas from the west lead to a period of experimentation which was expressed in the architecture.

This phase of development in Malaysian history if left unrecognised and unappreciated will eventually be forgotten with the demolition of the buildings which remains as evidence of this past. At the very least efforts should be made to comprehensively record the history and the memory of the place before they vanish.

References Abdul Halim, N. (2004). Mosque Architecture in the Malay World (Omar Salahuddin Abdullah, Trans.). Bangi, Selangor, Malaysia: Penerbit Universiti Kebangsaan Malaysia.

Ashley, H. I., & Merer, S. P. (1959). Petaling Jaya Government Offices.

PETA, 2(4), 1-7.

Azim, A. A. (2016). Masjid: Selected Mosques and Musollas in Malaysia.

Kuala Lumpur: ATSA Architects Sdn. Bhd. Booty Edwards & Partners. (1962). Factory for Century Batteries Petaling Jaya. PETA, 4(1), 4 - 5.

Concannon, T. A. L. (1957). Petaling Jaya: Malaya’s Second New Town Merdeka Souvenir: Reprinted from The Malay Mail.

Entry, J., & Majlis Bandaraya Petaling Jaya. (2008). PETALING JAYA Truly SHE. Petaling Jaya: Majlis Bandaraya Petaling Jaya.

Geeraerts, A. A. (1962). Ideal Homes Competition & Exhibition. PETA, 4(1), 16-23.

Hobson, J. (1999). New Towns, The Modernist Planning Project and Social Justice. Retrieved from London: https://www.ucl.ac.uk/bartlett/development/casestudies/1999/sep/108-new-towns-modernist-planning-projectand-social-justice Honey, R. (1961). Discussion on "What is Malayan Architecture". PETA, 3(4).

Ju, S. R., Zaki, S. A., & Choi, Y. K. (2011). Contextual Modernization; New Town Planning in Petaling Jaya, of Malaysia. Journal of Asian Architecture and Building Engineering, 10(1), 93-100. doi:10.3130/jaabe.10.93 Lee, B. T. (2006). Petaling Jaya: The Early Development and Growth of Malaysia's First New Town. Journal of the Malaysian Branch of the Royal Asiatic Society, 79(2 (291)), 1-22.

Lim, T. N., & Tay, L. (Eds.). (2000). 80 Years of Architecture in Malaysia.

Kuala Lumpur, Malaysia: PAM Publication.

McWilliams, F. (2002). Pray Silence for 'Jock Whittington': From Building Sewers to Suing Builders. London: Malu Publications.

Mohamad Tajuddin, M. R. (1998). Developing a Modern Malaysian Architecture. In V. F. Chen (Ed.), The Encyclopedia of Malaysia: Architecture (Vol. 5, pp. 106-107). Singapore: Archipelago Press.

Newcombe, V. Z. (1955). The Work of The Housing Trust in the Federation of Malaya. PETA, 1(2), 17-27.

Vlatseas, S. (1990). A History of Malaysian Architecture. Singapore: Longman.

Waters, S. Modernism. Retrieved from https://www.architecture.com/knowledge-andresources/knowledge-landing-page/modernism Yeang, K. (1992). The Architecture of Malaysia. Kuala Lumpur: The Pepin Press.

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Design Influence of Mughal Architecture in Kuala Lumpur Loo Yi1, Yahaya Ahmad2 Department of Architecture, University of Malaya Abstract: Kuala Lumpur which is well-known for its cultural diversity since the colonial era, comes with a myriad of culture and customs. Its streetscape is coloured with distinct characteristics and hosts a wide array of preserved historical buildings with different architectural styles. The Mughal architecture which originated from the Indian subcontinent was of high significance colonial monuments found in British Malaya. This paper studies the influence of the Mughal architectural style in Kuala Lumpur during the British rule where historical interpretative is the main research methodology accompanied by case studies. Specific existing Mughal-like colonial buildings are identified and their iconic features and design elements are examined and analysed. The aim is to provide more understanding of this architectural style, hence, the historical colonial monuments standing sentinel in the old quarter of Kuala Lumpur will continued to be wellconserved, as a priceless tangible asset to the nation. “Respect the past that makes us today.”

Key words: Mughal architecture, Kuala Lumpur, British colonial, historical interpretative, heritage values.

1. INTRODUCTION 

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This research is about a study of the design influence of Mughal architecture in Kuala Lumpur during the British colonial era. Originated from the Indian subcontinent, this architecture style looks foreign and yet it became a popular trend in the government and public buildings especially at the late 19th and early 20th century. Being conserved till present days, those historical Mughalinspired buildings found in the city possessing great heritage values. They have adopted with Western and local tradition styles, which these unique combination of architecture styles apparently becomes part of the identity of Kuala Lumpur city image. This paper discusses about the architectural heritage of Mughal architecture in Kuala Lumpur, the feature design elements and historical background how is its influence in shaping the cityscape during the colonial era. Using case study approaches, design analysis on several old colonial buildings in the capital city is conducted, historical interpretative will mainly is used as the research methodology in this study.

2. BACKGROUND AND LITERATURE REVIEW Kuala Lumpur is well-known for its culture, diversity and heritage. The city remains a wide array of old buildings with different architectural styles and period (Kuala Lumpur Structure Plan, 2020, p.8). Notably, those colonial buildings possessing significant history background play an important role in shaping the cityscape and form part of an identity of Malaysia’s architecture. They have adopted Western colonial architectural style and are modified to suit the local context and significantly, Islamic elements are added as well to the design style, forming a distinct language and characteristic in Kuala Lumpur city image.

As the chief influence of Islamic architecture on those colonial, Mughal architecture is referred to the style which has been a dominant trend in Indian building design, highly developed during the Mughal Dynasty from 1526 to 1757. The Mughals are technically not aboriginal to India too, instead their rulers were Persianised Muslims originated from Timur in Central Asia.

Etymologically, the term “Mughal” was derived from Persian and Arabic corruption of Mongol, as the Mongol bloodline of the Timurid Dynasty was much emphasized (Dodgson, Marshall G. S. islamologists, 2009). However, Babur ancestors were clearly

different from the Mongols, rather than the Turco-Mongol culture, the Mughals were oriented towards Persian’s.

Borrowing from both Islamic and Hindu elements, they had built some of the magnificent and inspiring architecture of all time – the Mughal architecture. The empire, together with its distinct architectural style, reached its peak during reign of Shah Jahan (Catherine B. Asher, 1992), exemplified by Taj Mahal, commonly recognized as the finest masterpiece of the Mughal architecture, was built that time (Berndl, Klaus, 2005). Overall, the design style is a hybrid combination of Islamic, Turkic, Persian and Indian architecture with its iconic features such as its pinnacles, slender minarets, bulbous dome, keyhole arches and so on.

After the fall of the empire, British tried to consolidate and legitimatize their imperial position as the new Indian ruler by relating themselves to their previous Mughal predecessor. The Mughal architecture style, which shows the glamor past image of that era, was highly taken into consideration by the British in the design of the new government buildings (Thomas R. Metcalf, 1989). Pioneered by the British architects from India, it combines with Western style, consequently, it was then developed into a new language, namely neo-Mughal architecture.

Considering the native and majority population of the Malay States were mainly Muslims, British exported this architectural style, which they believed it was the most representative of Islamic style that time, to their new colonies. Significantly, the decision was made during the construction of the Secretarial Building (later known as Sultan Abdul Samad Building, which was the first Mughal-like monumental building in Kuala Lumpur). C. E. Spooner, which was the British Selangor State Engineer, played a major role in this movement. His influence changed the early designs of the office complex from that of the Classic Renaissance to adapt this Islamic style and his argument was backed up by public structures built in British India that he witnessed during his services in Sri Lanka (J.M. Gullick, 1992).

Later on, mostly designed by the British architects like A.C Norman and A.B. Hubback, public buildings during the colonial era were also adapting the Mughal architectural style, especially in Kuala Lumpur which was the capital of the British colonial government in Peninsular Malaysia. It was known as the “Monumental Buildings Programme” which was around 1895 to 1917, begun with the construction of Sultan Abdul Samad Building and ended with Malayan Railway Administrative Office (Omar, 2011).

3. RESEARCH METHODOLOGY 1

1 Postgraduate student, Department of Architecture, University of Malaya, Kuala Lumpur, Malaysia; Email: looyi@siswa.um.edu.my 2 Professor, Department of Architecture, University of Malaya, Kuala Lumpur, Malaysia; Email: yahaya@um.edu.my

Exploring the qualitative approach and the multiple case studies to be interpreted as the research strategies, it investigates the characteristics of the Mughal architectural style being transferred, influencing design of the colonial buildings, in the

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form of historical studies. Thus, interpretative paradigm is best suited for this case. Literature reviews are crucial in this research to study the Mughal architecture origins, the historical background of Kuala Lumpur during colonial era and architectural heritage of the Mughal-inspired colonial buildings. Numerous Mughal-like colonial buildings were chosen as multiple case studies as it is hard to find a particular colonial building which can be the representative of all feature of the hypothesis. After identifying the case studies, the research continues with data collection, evaluation and analysis. The data collected in the form of documentation, direct observation and audio-visual materials. The explanation buildings method, composed in a narrative form, is applied is this paper, disclosing the influence and relationship between the two aspects of a phenomenon (Mughal architecture from Indian subcontinent to colonial buildings in British Malaya). While works on literature review are continued and updated concurrently, the findings on the architectural studies through the data analysis eventually contribute to the conclusions.

4. FINDINGS FROM CASE STUDIES The heritage buildings are commonly found in Kuala Lumpur colonial district based on the secondary data and direct observation from the field visit. That region was known as the old city centre, that was developed around the confluence of the Klang and Gombak rivers in the 19th century. After narrowing down the study scope area, the Mughal-inspired colonial buildings are identified based on the Mughal elements found in their designs, namely Jamek Mosque, City Theatre Hall, former FMS Survey Office Building, former High Court Building, Sultan Abdul Samad Building, Former General Post Office, National Textile Museum, National History Museum, Kuala Lumpur City Gallery, Kuala Lumpur Railway Station and Malayan Railway Administrative Office.

Figure 2: Map indicating the location of the Mughal-inspired colonial buildings Figure 3: Street view of Sultan Abdul Samad Building

Figure 1: The flow chart of the research process Owing to the vastness of those colonial buildings found and limited time, few samples are chosen for detailed studies and the primary criteria for selecting are typology, location, similarities and importance. Generally, they are three main building typologies among the Mughal-inspired buildings: religious building, government office and transportation hub. Sultan Abdul Samad Building, Jamek Mosque and Kuala Lumpur Railway are chosen as the representatives for each category respectively for further explanation and comparative discussion.

4.1 First Case Study: Sultan Abdul Samad Building Building Typology : Government offices Location : Jalan Raja, City Centre, Kuala Lumpur.

Year completed : 1897

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4.1.1 Historical Background Witnessing to much major historical events, Sultan Abdul Samad Building is the most iconic heritage in Kuala Lumpur, located directly opposite to the Padang (known as Independence Square) along Jalan Raja. Initially, it was commissioned for the colonial Selangor State Government but changed to house the FMS administration after the construction completion. It was designed by the Government Architect, Arthur Charles Alfred Norman, and also contribution from R. A. J. Bidwell and A. B. Hubback (J.M. Gullick, 1992). In 1974, the offices of Federal and State Government moved out and it was renamed as Sultan Abdul Samad Building. Then, it once housed the superior courts till early 2000s before becoming the offices of the Ministry of Information, Communications and Culture of Malaysia currently.

4.1.2 Architecture

Other than the influence from the Mughal, four-centred arches (also known as Tudor arch) is common in English architecture too, where Gothic style was favourable at that time. They are notably seen as well, featured in this heritage monument. Significantly, the

Figure 6: Front elevation in a bilateral symmetrical design (A. Ghafar, 1993)

With a front elevation spanning 137.2 metres along Jalan Raja, it was the largest building of its day (Omar, 2014). The monument is extremely symmetrical which the 41.2 metre height clock tower as the axis. Separated by the clock tower which is square in plan, two circular towers with the same height of 17.2 metre were designed on each side of the porch, with outer staircases climbing the towers in a spiral fashion. All the three towers, metaphor of the minarets in Islamic architecture, are with bulbous domes. The dome of the central tower is even topped by a copper chhatri.

Figure 7: The porch and clocktower at the centre of the front façade.

Figure 4: Front elevation in a bilateral symmetrical design (A. Ghafar, 1993)

building has a grand porch with a height of 5.5 metre at the middle of front façade with these massive Gothic arches and thick columns. The four-centred arches, which have low elliptical shape, were mostly applied on the doorways and to frame larger sheltered areas. Besides, the colossal clock tower is unequivocally the most prominent feature of the office complex. It was designed with the purpose of replicating the famous Big Ben in London, sending subtle political message of the British dominance in Malaya.

The office complex used up four million bricks, five thousand lbs of copper, fifty tons of steel and iron, eighteen thousand pikuls of lime, twenty-five hundred barrels of cement, and about thirty thousand cubic feet of timber (J.M Gullick, 1992). Anyway, clay bricks remained the main material used throughout the structure which its exposed vibrant red stand out against the paleness of the grey lime. Due to that resulting contrast, it has a nickname by the locals as the Blood and Bandages building.

4.2 Second Case Study: Jamek Mosque Figure 5: F-shaped floor plan

Nevertheless, the symmetry only applies on the elevation, the floor plan of this two-storey-building is in a F-shaped as a result of the front façade being the “backbone” of the building and a courtyard to separate the zoning, viewed from the plan. Taking consideration of the tropical climate, the designers used the circumference of the office complex as circulation where twometre-wide veranda wrapping around the perimeter of the structure, creating a linear movement.

The veranda is arcaded by various forms of arches comprising pointed, ogee, horse-shoe and four-centred arches, contributing in a better cross ventilation. The overall appearance illustrates a strong sense of repetition, emphasised by the arches that are repeated constantly echo the Indo-Saracenic architectural style.

Building Typology : Religious building Location : Jalan Tun Razak, City Centre, Kuala Lumpur.

Year completed : 1909

Figure 8: Street view of Sultan Abdul Samad Building

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4.2.1 Historical Background Being one of the oldest mosque in Malaysia, Jamek Mosque was built on the first Malay burial ground in Kuala Lumpur, situated at the confluence of Gombak and Klang River. Sharing similar architectural style, it was designed by Arthur Benison Hubback, the same architect of Ubudiah Mosque, Kuala Kangsar which was the first mosque with bulbous dome in Malaysia (Maryam, 2015). It had been the main religious spot and the centre of Islamic activities for Muslims in Kuala Lumpur until the National Mosque was constructed in 1967 near the railway station.

The term “Jamek” in Arabic means a place where people gather to worship and the mosque was renamed to Sultan Abdul Samad Jamek Mosque on 23 June 2017 (Qishin Tariq, 2017)..

domes on the roof of the Jamek Mosque, with an octagonal base beneath them. The domes are structurally supported with steel structure, a modern material. Chhatris, a domed kiosk commonly found on the roof of religious buildings in India, are also feature in the Mosque, but only used on the top of minarets in a smaller scale of size.

There are two types of arches in this heritage building, namely cinquefoil and round horseshoe arches. Nonetheless, the former dominates the entire arches of Jamek Mosque. The arches were built with bricks while white plaster forms the arch frame. The repetition of cinquefoil arches is arranged along the perimeter of outdoor prayer hall, forming a strong façade appearance. Functions as opening, the arches highly encourage natural ventilation.

4.2.2 Architecture Comparatively, Jamek Mosque was not constructed in a grand fancy way to impress or to create landmark, but purely as a worshipping place to cater the needs of the local Muslims. Modesty characteristic is highly emphasized as it can be seen by the choice of building material and shape, it is a humble single storey religious building just to meet its primitive function. Reflecting on to the first case study discussed previously which stands across the Klang River, Jamek Mosque also has a unique bare brick facade.

The whole form, viewed from its elevations and plan, illustrates a perfect symmetry, following the principle of Iqtisad in Islamic teaching which brings out the meaning of balance.

Figure 10: Repetitive arrangement of cinquefoil arches

Figure 11: Cross section showing its climate response based on local tropical context.

The Mosque itself is well adapted to the climatic response.

The form and orientation of the building allow cross ventilation, where air flow from all sides into the open and semi open halls, bringing comfort to the prayers at any time throughout the year.

Natural lighting is highly introduced too with the adaptation of open and semi open form as well as openings beneath the dome in order to create a conducive atmosphere for people to pray and read.

4.3 Third Case Study:KualaLumpur Railway Station Building Typology : Religious building Location : Jalan Tun Razak, City Centre, Kuala Lumpur.

Year completed : 1909

Figure 9: Original drawings of plan and elevations displaying simple yet elegance and a balance bilateral symmetrical design with Mughal key features (Fauzi, 1977) Minarets are the key decorative elements in a mosque architecture. Taking inspiration from the design of Delhi’s Jama Mosque (built during the reign of Shah Jahan), the number and position of minarets in Jamek Mosque were fully influenced by the Mughal style. However, the minarets of the latter are octagonal in shape made up of modern materials like concrete with brick and white banding as embellishment, contrasting to the mosques in India during the Mughal dynasty. Besides, there are three bulbous

Figure 12: Street view of Malayan Railway buildings

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4.3.1 Historical Background Before KL Sentral was opened on 16 April 2001, Kuala Lumpur Railway Station had served for almost a century as the central hub of railway transportation, once linked Singapore to Kuala Lumpur to British field stations throughout Peninsular Malaysia to Bangkok. Currently, it is just a stop for commuter trains. It was situated along Jalan Sultan Hishammuddin, opposite to its headquarter office, Malayan Railway Administrative Office, both designed by the same British architect, A.B. Hubback. The latter is the final public project under the “Monumental Buildings Programme” which was around 1895 to 1917, begun with the construction of Sultan Abdul Samad Building and ended with Malayan Railway buildings (Omar, 2011). The station and its headquarter office are fully owned by the Malayan Railway Corporation (KTMB), some part is rented to Hotel Heritage for accommodation services.

In addition, cross ventilation is also introduced with the slatted and gilled openings at both faces. At the northern section, the ostensible volume of the building is renounced and it steps down towards the platforms. This allows the principal halls to be top-lift from large ventilating sky-light.

4.3.2 Architecture Similar to other British public buildings in Malaysia, both of the Malayan Railways buildings, the station and headquarter office were designed in great scale at that time to display a masculine figure to look dominant. Bilateral symmetry is applied in the design, achieving balance at both side which represents stability and power through a massive image.

Figure 13: Front elevation of Kuala Lumpur Railway Station (Hassan, 1994)

Figure 14: Repetitive elements as the whitewashed façade The façade elements on the lower body are exaggerated and enlarged in order to create visual illusion which it will look taller.

Repetition and rhythm on the whitewashed facade is highly shown in the arrangement of columns and arches. Key-hole, horseshoe and ogee arches are the main eye-catching Mughal architectural elements forming a repetitive pattern on a straight row on each floor.

Kuala Lumpur Railway Station strongly reflects characteristic of a Mughal mosque as studied previously, from layout with courtyard, surrounded by slim columns and edges marked with towers imitating the minarets. The minaret-like towers are projected up at the corner edges, higher than the main building creating an impressive skyline. Originally, there are six chhatris which hold the domes, with two added later on Figure 15: Chhatri at the corner accompanying smaller topped at the minaretvariations at the front. like tower

Figure 16: Interior perspective of the platform with natural ventilation and lighting

5. DISCUSSION AND CONCLUSION The discussion analyses, reviews and summarises the findings on the design influence of the Mughal architecture throughout the research studies based on the literature review from secondary data and data collected from the field visit. Firstly, as an amalgam of Persian, Turkish and (pre-Islamic) Indian style, Mughal architecture was a dominance trend in the Indian subcontinent from 16th to 18th century. British empire overruled the Mughal dynasty and later on started their colonisation in South East Asia as well.

Considering Muslims are the majority in the Malay States, British exported the Mughal architecture, which they believed it was the most representative of Islamic style that time, to their new colonies. It was known as the “Monumental Buildings Programme” which was around 1895 to 1917, begun with the construction of Sultan Abdul Samad Building and ended with Malayan Railway Administrative Office. Much of the prominent features and elements, inspired from the Mughal architecture, were largely applied to the design. Those heritage buildings are commonly found in Kuala Lumpur colonial district, that was developed around the confluence of the Klang and Gombak rivers in the late 19th century. After narrowing down the study scope area, the Mughal-inspired colonial buildings are identified based on the Mughal elements found in their designs, namely Jamek Mosque, City Theatre Hall, former FMS Survey Office Building, former High Court Building, Sultan Abdul Samad Building, Former General Post Office, National Textile Museum, National History Museum, Kuala Lumpur City Gallery, Kuala Lumpur Railway Station and Malayan Railway Administrative Office. Generally, they can be categorised into three main building typologies: government office, religious building and transportation hub.

Sultan Abdul Samad Building, Jamek Mosque and Kuala Lumpur Railway are chosen as the representatives for each category respectively for further studies and comparative discussion.

Inspired from the Mughal architecture, the three case studies shared the similarities and common characteristics. They are all designed in a bilateral symmetric with two identical halves and equivalent elements on opposite sides of the median axis, achieving balance at both sides. They have a dominant feature at the middle of the main building as a break front, usually a welcoming entrance and also with domes, either be in bulbous or onion-shaped. Minaret is also one of the Mughal’s prominent element, some of the buildings were constructed with tall huge towers to represent that architectural feature. They are usually

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topped by chhatris, a dome kiosk which commonly found in the architecture of Hindu temples and mosques in India. Notably, the repetitive pattern of various form of arches such as horseshoe, keyhole and cinquefoil, ogee and pointed arches creates a unique façade of the buildings.

In addition, the buildings were found designed in a way to adapt the local context, particularly responding to the tropical climate which is hot and humid. Veranda with arches openings and open or semi open forms welcome the natural ventilation and lighting which bring comfort to the users during the era when electric was still not widely used. Instead of an impression of massive marble or stonework like the Mughal monuments in India, these heritage buildings in Kuala Lumpur were made up local materials such as clay bricks, lime and timber. Exceptional for religious buildings, other public buildings are notably as well influenced by another foreign architectural style from the Westerns. English elements

were added into the design to show the British dominance onto the Malay States, such as colossal clock tower, Gothic arches on the windows and so on. Modern materials like steel and concrete were also used to support the massive building structure.

All in all, the colonial buildings during the late 19th and early 20th century are highly influenced by the Mughal architecture with their prominent features found in their design. Integrating with the Western influences and local elements as well, this leads to a unique architectural language, Neo-Mughal style which had shaped the streetscape of Kuala Lumpur in the colonial era. In spite of the drastic growing development in this metropolitan, the glorious significance of these heritage buildings as the national priceless assets gives their location a special importance in the capital city of Malaysia.

References

J. M. Gullick (1992). The Bangunan Sultan Abdul Samad, pp. 26-35.

Kemal Ataman (2008). Understanding Other Religions: Al-Biruni's and Gadamer's 'Fusion of Horizons. pp. 61.

Hassan, Z. (1994). Stesen Keretapi Ipoh. Kuala Lumpur: UTM. Lawrence James (1997) Raj: The Making and Unmaking of British India. pp 30–44.

Maryam Khazaee, Naziaty Yaacob, Zakaria Alcheikh Mahmoud Awad and Zuraini Md Ali (11 november 2015). Mughal or Moorish Architecture: The Origins of Malaysian Mosques During Colonial Periods. pp. 1-4 Mat Zain Abdullah (2014). The influence of Islamic architecture on the colonial buildings in Malaysia. pp. 17-21 R. Nath (2009). Mysteries and Marvels of Mughal Architecture. pp. 1-3 Robbins Schug, G; Gray, K.M.; Mushrif, V.; Sankhyan, A.R. (November 2012). "A Peaceful Realm? Trauma and Social Differentiation at Harappa.". International Journal of Paleopathology. 2 (2–3) pp. 136– 147.

Romila Thapar (1990). A History of India: Part 1. pp. 29–30.

Sarah Moser (April 2016). Circulating Visions of ‘High Islam’: The Adoption of Fantasy Middle Eastern Architecture in Constructing Malaysian National Identity. pp 1.

Thomas R. Metcalf (16 February 1989). An Imperial Vision: Indian Architecture and Britain's Raj. pp. 77 Yong Il Yan, Nangkula Utaberta, Mohd Yazid Mohd Yunus, Nor Atiah Ismail, Sumarni Ismail, Noor Fazamimah Mohd Ariffin (24 November 2015). An Analysis of Traditional Mosques in Relation to the Contemporary Practices of Malaysia. Universiti Putra Malaysia pp 1.

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"Taj Mahal". Treasures of the World. Public Broadcasting Service.

Retrieved 7 February 2015.

A. Ghafar Bin Ahmad (1993) Conservation Of British Colonial Buildings Built Between 1800 And 1930 In Malaysia. pp.265 -272 A. Welch (1993). "Architectural Patronage and the Past: The Tughluq Sultans of India," Muqarnas 10, Brill Publishers. pp 311-322 Ahmed Raad Al-Shams & Nurwati Badarulzaman (26 January 2016).

Evaluating the City Image: A Focus on Landmarks of Kuala Lumpur, Malaysia. Universiti Sains Malaysia. pp. 2-4 Berndl, Klaus (2005). National Geographic visual history of the world.

University of Michigan. pp. 318–320.

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University of Chicago Press. pp. 62.

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Interior Element of Kudus Traditional House in Langgar Dalem Village Wiwit Setyowati1 Didik NA Nugradi 2 Husni Dermawan 3 Universitas Negeri Semarang Abstract: The existence of Kudus traditional house at this time began to decrease. Kudus traditional house that still exists, there are many changes, reductions and additions on each side of the building. This precious cultural heritage should be appreciated by getting to know more deeply to keep it sustainable. One of the highlights of the Kudus traditional house is the interior element which has a distinctive local genius. The purpose of this research is to identify the interior elements of Kudus traditional house. The research method using the Descriptive Analytical method. This is based on data and empirical evidence from field studies which found in the case of the study. The study runs in the series are repeated with data mining, analysis, and conclusion until the reached case in 3 observation unit. The result of the discussion is the conclusions that can be developed into a local/substantive theory. From the research note that there is a floor level difference that indicates rooms hierarchy of the Kudus traditional house. There is some ornamentation with most applied to gebyok facing Jogo Satru. The ceiling uses wood panel by usuk exposing and gives the pattern of parallel lines on the top of Jogo Satru. Soko Geder which is located to the left indicates the owner of the house is a man and if located on the right indicates the owner of the house is a woman. Another meaning is to signify the Divine Essence, only one God to be worshipped. Otherwise, it exists four main pillars supporting Tumpang Sari.

Keywords: Interior element, Kudus traditional house, Langgar Dalem village, local wisdom, cultural architecture.

1. INTRODUCTION 1

The architecture of Kudus traditional house is one of traditional Javanese house variations that ever developed rapidly during the heyday of the old holy community economy. Currently, the condition of this traditional house is very apprehensive. The last news of the custom house is still complete only one in Kudus (Kompas, 30 December 2006). Hundreds of other traditional houses have been sold to various cities and countries due to inheritance.

maintained its authenticity and its local genius. Local genius can be understood as a human effort by using the mind (cognition) to act and behave towards something, objects or events that occur in a particular space (Norberg, 1980). Local genius which is obtained later applied to create conservation effort of Kudus Traditional house with conservation so that according to local wisdom owned

by Kudus society.

2. METHOD Following the purpose of research is to identify the interior element of Kudus traditional house, then selected method is the Descriptive Analytical discussion. This is based on data and empirical evidence of field studies found in the observation unit. Research also takes into account the cultural, historical and social impacts of local communities.

Figure 1: Map of Langgar Dalem Village Over time, Kudus Traditional House is now much that is not like before, many changes, reductions and additions on each side of the building. Kudus traditional house has a characteristic that contains elements of local wisdom in the interior element, which is different from other traditional houses. So the purpose of this research is to identify the interior element of Kudus Traditional House.

The study took an object in Langgar Dalem Villages in Kota District, Kudus Regency, where Kudus Traditional House still 1

Theory, History and Culture Architecture Research Group, Architecture Study Program, Engineering Faculty, Universitas Negeri Semarang; Email: wsetyowatiarch@gmail.com 2 Lecturer, Architecture Study Program, Engineering Faculty, Universitas Negeri Semarang; Email: didiknop@gmail.com 3 Theory, History and Culture Architecture Research Group, Architecture Study Program, Engineering Faculty, Universitas Negeri Semarang; Email: mhusni.d@gmail.com

Figure 2: Observation Unit and map of Kudus traditional house in Langgar Dalem Village Research data collection is done through observations, measurements, and interviews or information from sources, both Langgar Dalem Village community or village elders who understand about Kudus traditional house. Data and information collected are directed to the problems of interior element and relation with socio-cultural aspects.

Data and information analysis made since the start in each case. The finding produced then studied further to finding the

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interior aspect of Kudus Traditional House. The study runs in the series are repeated with data mining, analysis, and conclusion until the reached case in 3 observation unit.

Research discussion using explanation technique, which explains the findings and associated with literature reference of the interior element relation with socio-cultural aspects. The result of the discussion is the conclusions that can be developed into a local/substantive theory.

3. INTERIOR ELEMENT Interior elements of Kudus traditional house studied there are 5 cases, consist of floor, walls, ceiling, columns, and doors/windows/ ventilation. This interior element research was done in three observation units that the authenticity of the building is still awake.

Figure 5: Plan of observation unit B

Figure 3: Observation units in Langgar Dalem Village (a)Observation Unit A, (b) Observation Unit B, (c) Observation Unit C

Floor Figure 6: Plan of observation unit C

Figure 4: Plan of observation unit A

Jogo Satru has floor elevation 60 cm higher than Plataran, using ceramic size 20x20 cm. Dalem area has floor elevation 45 cm higher than Jogo Satru using the brown wooden floor.

Senthong Tengah has floor elevation 15 cm higher than Dalem.

Kudus traditional house has a different hierarchy of spaces.

Differences hierarchy based on the sanctity of space. This can be seen from the floor elevation. Jogo Satru's floor as the living room is 60 cm higher than Plataran, so there is a staircase to the inside.

This staircase extends along Jogosatru and Pawon. Jogo Satru and Pawon have same floor elevation so room relationship is very close and there is one door connecting Jogo Satru and Pawon. Dalem area is more private which the floor elevation 45cm higher than Jogo Satru, so there are steps from Jogo Satru to Dalem area. The room that has the highest hierarchy is Senthong Tengah because it is the most sacred space inside the Kudus traditional house. To enter this room from the Dalem area, there are stairs.

Walls Ornamentation on the wall is most applicable on the part facing Jogo Satru, either on structural elements, wall frames or on the filling panel. In the area of Jogo Satru, all walls called Gebyok are filled with ornamentation carving of plants and animals with the pure teak wood material.

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In the Kudus traditional house, there is Gebyok Samping that separates Jogo Satru with Pawon. This Gebyok ornamentation is still applied although not as sophisticated as Gebyok Dalem. The other side is usually a common wall, this wall is found in a house with a fenced side. Gebyok Ngarep that separates with the yard has a more significant perforation with three covers. Ornamentation is applied on the outer side facing the plataran, while the one facing the Jogo Satru is left plain.

The three observation units have Pawon walls that use the brick material, plaster with cement and white paint finishing, and Walls on pawons are made simple.

has height 7 meters. Exposed usuk in the Dalem area stop at tumpang sari located in the centre of the room that visually works also as a visual binder of the Dalem area.

Columns In Jogo Satru there is a buffer pole called Soko Geder whose function as a second support twin beams. Soko Geder has a meaning for the Kudus traditional house owner that is located on the left, indicating the owner of the house is a man and if located on the right indicating the owner of the house is a woman. Another meaning of the pole is to signify the Divine Essence, and only one God is worthy of worship. Meanwhile, in Dalem Soko Guru are totaling four poles that support Tumpang Sari.

Figure 7: Gebyok ornamentation Figure 9: Soko Gender

Ceiling Ceiling under the roof using wood panelling by exposing usuk. This construction provides a parallel lines pattern on the top of Jogo Satru. The existence of a large belandar, twin consoles and soko geder gives a picture that Jogo Satru seem high. The three observation units have the same ceiling height in the Jogo Satru, also have similarities in the use of ceiling material that is wooden boards with dominant colour light to old brown and also showing usuk roof.

Doors/windows/ ventilation There are three kinds of cover on the Jogo satru area. The central door is shaped double door (kupu tarung), its appearance is similar to the dalem main door but smaller and more simple ornamentation. Next to be found a pair of flank doors which flanking the central door in the form of two sliding lattice doors.

The door from Jogo Satru to the Dalem area there is two door thrusts. From Jogo Satru to Pawon's room there is a door, and from Dalem to Pawon there are two doors.

The Kudus traditional house does not have a window in Jogo Satru's room. They rely on the number of large doors and ornamentation in the form of carving on gebyok also made perforated. The Kudus traditional house window is located in Dalem and Pawon area which is made as air vents so that the air inside the house is maintained.

4. CONCLUSIONS

Figure 8: A ceiling showing exposed usuk in Dalem area

There is a floor level difference that indicates rooms hierarchy of the Kudus traditional house. There is some ornamentation with most applied to gebyok facing Jogosatru. The ceiling uses wood panel by usuk exposing and gives the pattern of parallel lines on the top of Jogosatru. Soko Geder which is located to the left indicates the owner of the house is a man and if located on the right indicates the owner of the house is a woman. Another meaning is to signify the Divine Essence, only one God to be worshipped. Otherwise, it exists four main pillars supporting Tumpang Sari. There are three kinds of cover on the Jogo satru area, namely the central door (kupu tarung) and a pair of flank doors. The Kudus traditional house does not have a window in Jogo Satru's room.

In the Dalem area, there is tumpang sari with height at observation unit A and C that is 8 meter, while observation unit C

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ACKNOWLEDGEMENTS

Haris Fadhila), for the willingness to help obtain data in Langgar Dalam village.

This research supported by Reseach Development of Engineering Faculty, Universitas Negeri Semarang. We thank my surveyors (Mr Idham Kholid Muchibi, Mr Syaiful Imam, and Mr

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Reading Cultural Heritage of Southeast Asian Shophouses: Case study in Takua Pa Old District, Phang-nga Province, Southern Thai Peninsula Chansen Nathatai Faculty of Industrial Education and Technology King Mongkut’s Institute Technology Ladkrabang, Bangkok, THAILAND

Abstract:

Shophouses embody an expression of both Southeast Asian traditions, and Western colonial influences. Established by trading activities that amalgamated Chinese, Malaysian and Western cultural heritage, these hybridized structures are found throughout the old districts in the Malaya peninsula and Southern Thai peninsula. The typological classifications of the shophouses can be divided into three categories, according to the cultural influence: 1) the Chinese; 2) the Peranakan, and 3) the Western powers. The framework is the main cultural activities, or colonial events in the history inevitably encouraged architectural changes. The methodological approach has two processes. In preliminary, the literature review is based on two documentaries. First is the history of the Chinese mainland immigrants, their settlement and the intermarriage to native women who gave birth to mix-blooded children called “Peranakan”, meaning “being born here”. Second is the history of the British colonies, including Singapore, Malacca and Penang, naming "Straits Settlements." The secondary process is the survey of architectures characteristics in the southern Thai peninsula. In the southern Thai peninsula, this study found an influencing of the mainstream coherence in the region. The first is “Chinese influence” which was found in east‟s southern peninsula at Songkla province. The second is “Peranakan and Western-influenced" which was usually found in west‟s southern peninsula at Phuket province. Therefore, The study more in-depth and comprehensive reviews of shophouses in the historical area of Ta Kua Pa district at Phang-nga province. There are found three categories cultural influenced include outstanding tangible and intangible can be integrated and discussed, in order to understand complex cross-cultural influences on the architectural style of shophouses. Finally, the study can describe the uniqueness of architecture, urban and landscape related with the cultural heritage. The result going to propose the developing plan, the conservation plan for support the sustains tourism by local community connects with AEC.

Keywords: Southeast Asian shophouse, Ta Kua pa district, Identity 1. INTRODUCTION 1

In the past, many areas in the resource area in Southeast Asian were colonized by the west because of spice, forests and minerals.

Portugal was the first nation to get involved in Asia in Goa, India and travelled to the peninsula of Malacca, Malaysia since the early 16th century, followed by Dutch (Netherland) in the 17th century where the centre for trade was Batavia (Indonesia). Followed then

by British in the 18th century to included the Malacca port, Penang and Singapore under the name " Straits Settlements" or “Colonial Straits”.

The old town of southern Thai peninsula and Malaya peninsular there arrivals of the western were preached Christianity religious and spice. Colonization also civilization brought into areas such as dressing, languages, cultures, architectures and urban planning which exist in the present. The exchanges have blended local art styles and architecture in these areas which had derived from unique geographical location appropriate as trading ports with the foreigner and also transmigration of the Chinese population.

The study found that most Chinese immigrants came from southern Guangdong province, Fu Jian - coastal region came to Southeast Asia, found in Brunei, dated to 1264 AD and points clearly to its owner, Hokkien. (Hermanto Lim and David Mead,2011) This is the record of 15th-century Chinese settlement in Malacca, a port city on the Malay Peninsula which, by then, had become the capital of a renewed Malay kingdom. They had navigational skills, agriculture and mining. They adapted house patterns for living and traded which then brought community-based cities such as Penang and Singapore. They married with locals (Malaya) to settle down in that period.

—————————————————————————————— 1 Faculty of Industial Education and Technology, King Mongkut’s Institute Technology Ladkrabang,Bangkok,THAILAND, Email:nathatai.ch@kmitl.ac.th

1.1 Statement of Problem Shophouses in the Southern Thailand peninsula have been widely studied. Meanwhile, façades of shophouses are taken as an outward expression of a community's ideas and identity; thus the façade of the Ta Kua Pa shophouse is seen as a crystallization of the tripartite influences of ethnic Chinese, Peranakan and Western power. Answering the question of how classification began forms about the subject of study for this paper.

To answer the question of this study investigates the discourse in characterizing shophouses in the Southern Thailand peninsula, concerning a set of contributing factors, including tourism, historical associations, and identity formation. The forthcoming inquiries aim to trace and categorize noticeable attributes of those shophouses that contribute to the creation of identity in multiple dimensions, ranging from that of the buildings themselves, to the people and their communities through literature reviews, surveys, and documentation of cases studies located primarily in Ta Kua PA district of Phang Nga provinces.

1.2 Definition of shophouses According to the Oxford English dictionary (1989), the term „shophouse' is defined as „a shop opening onto the pavement and also used as the residence of the proprietor.' The term was never used even in the local building by-laws since 19th century such as the Municipal Ordinance (1887). Alternative terms were used instead.

For instance, the nineteenth-century writers used „long rows of queer little Malay and Chinese cottages', or „compartments single pigeon holes alongside the streets'. Francis Light used the term „shop and house as belonging to Chee Ean Chinaman‟ in Penang in 1793. The term „shophouse' has become common usage since the 1950s.( Wan Hashimah Wan Ismail,2005)

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2. SCOPE OF STUDY

2.2The Building elements

2.1 A Case Study The relationship between China and the Southern Thailand peninsula has been well established over many centuries. The location of the Southern peninsula as a port for cultural and trade exchange between India and China enhanced the town development. (Suthiwong Pongphaibun, Dilok Wuttipanit, and Prasit Chinakarn, 2001) Also, because the Southern Thailand peninsula is located near the doldrums line, all ships must sail close to the shore. Thus, ships often had to stop for services at the port while waiting for the monsoon. This resulted in the development of trade stations along the Southern peninsula. These port towns became bigger and played an important role in international trade from the sixth to eleventh centuries. (Paramaporn Sirikulchayanont, 2009) The flow of Chinese migration can be divided into two groups of both sides along Southern Thailand peninsula as follows: The first group of Chinese Hokkien immigrants dwelled mainly around the east of Southern peninsula and came with the junk trade. In the Kingdom of Ayutthaya period, they who mostly attracted to Pattani province, while in early Rattanakosin period, Songkhla became a new home area settlement for Hokkiens. These settlers were hard working, lived simply, and could adapt themselves to the local culture.

The second group of Chinese immigrants moved from the Straits settlement along the Malaysia peninsula, which was a British colony. These people travelled north to settle in the west of the Southern peninsula in the Phuket province and the west coast, mainly to engage the mining industry and business. These Chinese were also close to the Chinese in Penang and Singapore than the Chinese in the central part of Thailand. Most of them were familiar with western lifestyles, similarly to life in their colonized land.

They were ambitious and commercially minded. This study will focus on the shophouses in the old district of ”Ta kua Pa” in Phang Nga province.

To reading the distinctive identity of “Takua Pa" shophouse.

The scope of the building is divided into two main elements according to the number of buildings were located in the study area as follow: A) The Pattern Plan is the typical layout of the building, it containing spatial spaces, and others feature at one level called "floor plan". The shophouses in Southern Thailand peninsula were typically built right on the ground and are located along both sides of the road facing each other. The business section is a front part of the building, and behind the shop, the front is family space or family room, which reflects the kinship values of the Chinese.

(Fig2.)

B) The Façade is one exterior side of a building normally in the front, which meaning is "frontage" or "front". The studies area shophouses are built contiguously in blocks separated by party walls. The widths of shophouse façades vary from 4m to 6m (Mostly 4m). The façade of shophouses reflect the styles of different periods within the same street block. This rhythm is also attributed by the visual and tactile texture created by wall openings, columns, pilasters, window shutters, balconies and ornamentation.

Figure 2: Typical shophouse plan Source: Nithikorn Ngamratanakul, RSU: SONGKHLA VERNADOC

Fujian Guangdong

Figure 3: Façade of shophouses Source: Watanyu Mongkonthanarak, 2012

1 2 Singapore

Figure 1: Chinese immigration to Malay and Thai peninsula

2.3.Methodology study A) Literature Review This study is mainly based on the theory emphasis is the identity factor. A Semiological approach is employed to “read” the spatial design language, includes façade, decorations and ornaments of the existing architecture.

B) Site Investigation Extensive site investigation was first carried out to establish the visual streetscape of the study area. The data collection was undertaken through fieldwork in individual shophouse lots, and architecture components of each shophouse were noted. Photographs façade of were taken individually from shophouses in the area of study.

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C) Content Analysis was done through analysing architectural characteristics of shophouses from sort of literature, comparing the arguments of deference scholars, and identifying of shophouses' façade by "identity outlining". A content analysis was done on individual interviews, which were gathered according to a sampling of local stakeholders and shophouse owners each studies area. The contents were synthesised to trace the multidimensional identity of those shophouses.

2.4 Conceptual Framework This study which aims to trace and categorise noticeable attributes of those shophouses that contribute to the creations of identity in multi-dimensions, ranging from that of the buildings themselves to the people and their communities. The conceptual framework is identities theoretically are employed to “read” as language, psychoanalytic, social and historical. Through content analyzing from building elements with façade and pattern plan, together with in-depth interviews.

Penang Heritage Trust classified building over six periods from the beginning of the Chinese tradition (since 1800) until the modern Western influence (1950). The attractiveness of the shophouses of Penang in the 1840 – 1940, was "eclectic" They were the combination of art and architecture appeared in front of the building (Façade) such as the arched windows along the ones influenced by the West. Art patterns were similar to the Malay or Indian and were also built with five-foot way similar to some parts of Malacca and Singapore.(Fig4) The British resident was responsible for the earliest urban development of Malacca, and Penang. The buildings were rebuilt from bricks with tiled roofs and buildings followed Five-Foot way away from the road allowing for the passageway. This was copied from Jackson Town plan of Singapore initiated by Sir Stamford Raffles in 1822. Being an agent for the East India Company, Sir Stamford Raffle obtained a lot of experiences in India as well in Malacca. Those experiences had influenced of his planning decisions (Fig.5)

3. LITERATURE REVIEW 3.1 A case study of shophouses in the old district of Straits Settlement Penang, Malacca and Singapore Straits are the capital of British colonial rule. Mainly Malacca is a city in western colonialism. The study found the Chinese settlers in the colonial area of Dutch before 1800. They had taken the style of a trading house to the Chinese tradition. There was single storey house separated into the living area and trading area along Malacca River. The two-story house was built up and extended out into the community. The Dutch Planning was a street perpendicular to the river of Malacca.

But even in colonial time had not found the art of the west in the early stages. The area comprises a mixture of shophouses built during the Portuguese, the Dutch and the British era. Shophouses that had been built during the Portuguese era are located along the riverfront and the depth of the dwellings is shorter compared to the ones developed during the Dutch period. A majority of the shophouses within the former Dutch Villages are deep and narrow.

The standard width of the shophouse plots ranges from 4 to 5 meters. The evolution of the shophouses of Melaka was a direct response to the introduction of the window tax by the Dutch colonials. The tax was levied on the number of windows in houses adjoining street-frontages. To avoid paying more taxes, shophouses reduced in width and extended in depth to the maximum of up to 100 meters punctuated by multiple inner forecourts, air wells and a rear court (Syed Sobri Zubir and Wan Azhar Sulaiman, 2004)

Figure 4. The period of shophouses was classified by Penang Heritage Trust. (http://penangshophouse.blogspot.com /2010/03/introduction-toshophouse.html)

Figure 5. Sir Stamford Raffles created Jackson plan town and Five-foot way rules in Singapore http://www.captainsvoyage-forum.com/forum/club-international-thingsfrom-around-the-world/the-world-pilot-guides/828-this-issingapore/page69

3.2 A case study shophouses in old district of Southern Thai peninsula According to historical archives, Pattani and Songkhla were ports for trade with Western nations in the Ayutthaya period. This means the settlement of Chinese people in this area was found due to migration. The survey found traditional Chinese shophouses were about 200 years old in Pattani. Shophouses in the old district of eastern peninsulae like Pattani and Songkhla were mostly traditional Chinese with one or two stories. There was long low and open space (courtyard) in middle of the building. Chinese tiles called “KA BU” were used. There was not a Five-Foot way in front of the building because they were built before “Jackson plan 1822" was created, and this was also similar to the community of China mainland.

For the old district of the western peninsula as Phuket province and the district of Ta Kau pa of Pung Nga province, there was prosperous tin mining industry. Both Western nation and straits Chinese moved from Singapore and Penang. The strait Chinese set up a new settlement in this area and shophouses from Straits Settlements which "Peranakan style” after appeared until the building has been influenced by Western art and architecture such as arch windows and the Five-foot way in front of the building.

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This was called “Sino – Portuguese” long time ago, but the source did not know exactly.

Thai academic institutes have tried to explain "Sino Portuguese" that the Portuguese first came to the area, so local people called all foreigners Portuguese. Indeed, the buildings were influenced by Western art and architecture from the British such as Neoclassic, Colonial, not only Portuguese but in there had been misunderstanding about the style of shophouses in Thailand from the past until the present day.

West coast

4.2 The area of Ta Kua Pa old town 30 September 2015, Thai office of Natural Resources and Environmental Policy and Planning have announcement into 23 old towns as cultural heritage of Thailand including Ta Kua Pa district in the area 0.33 Sq.km. (Fig.7). The old town of Ta Kua Pa can be divided according to historical part of town by the road as follow;

East coast

Ranon g

Songkhla

Ta Kua Pa Phuke t Trang

Pattani

Figure 6: The area study of Southern Thailand peninsula, focused on Ta kua pa district

Figure 7: Ta Kua Pa old town area http://www.onep.go.th/nced/wp-content/uploads/2016/09/ประกาศเขตเมืองเก่าตะกัว่ ป่ า.pdf

4 SITE INVESTIGATION

4.2.1 Udom Tara road

4.1 History of Ta Kua Pa

The first street of town, local people call “ Jub Sae” is Hokkien Chinese language it means the big port connect to the river through by the sea. There was located off the city hall of the first guardian name Praya Sena Nuch (Nuch Na Ranong), he built Chinese shophouse rental for mining worker in that time. (Fig.8)

Originally named Takola, the town was one of the historic city states dating back to Srivijaya times in the 13th century. It was also known as Takkolam which is the Tamil word for "piper cuveba" and "calyptranthes jambalana". There is also a place in the Tamil country which up to now carries the same name Takkolam. Takua Pa could have either abound in the spices "calyptranthese jambalana" and "piper cubeba" or it could have been occupied by settlers from the Takkolam of the Tamil country, or both. Takua Pa is said to have been the finest harbour on the west coast of the peninsula for trade between the Malay kingdom of Sri Vijaya and the early South Indian Tamil kingdoms of the Cholas dan Pallavas during different times in history. It was later renamed to Takua Pa due to the rich ores found near the town: "takua" is the Thai word for lead, even though tin was the most important ore found there.

The district was an essential tin-dredging area in the first half of the twentieth century, with the English company, Siamese Tin Syndicate Ltd., and the Australian company, Satupulo No Liability Co., both operating dredges in the rivers, with narrow-gauge tramways following them upstream. The Asiatic Company also had a dredge and further tramway inland at Amphoe Kapong. Siamese Tin operated here at least as late as 1967, but Thai firms assumed operations by the early-1980s. By 2008 there were no remaining signs of mining, as plantations, particularly rubber, covered the former dredged areas. The public library at Takua Pa town has photographs on display of the dredging and sluicing operations in their heyday in the 1920s and 1930s. (https://en.wikipedia.org/wiki/Takua_Pa_District)

Go to the sea

Existing port

Figure 8: Location of Udom Tara road

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4.2.2 Sri Takua Pa road (Nai and Nok)

4.3 ”Ta Kua Pa” shophouse typology 4.3.1 Traditional Chinese Shophouse (1827-1897)

When the town grew up from the mining industry, Chinese worker becomes to the rich man and the city centre extended to the second main street with many shops and tin companies the people call "Talad Yai" is mean a big market with new shophouses along both sides around 2 km. long. Sri Takua Pa has divided by two parts are Sri Takua Pa Nai is old street extended to Sri Takua Pa Nok is new street go out next to the new town. (Fig.9)

Go out from town

Sri Takua Pa Nok

Sri Takua Pa Nai

Traditional Chinese shophouses are the most prominent period of creation of buildings in Ta Kua Pa were built by Hokkiens Chinese immigrants dwelled mainly around this area. Their shophouses built in traditional Chinese style, 5 meters wide and 15-20 meters long which materials used earthen or plaster bearing walls, gable roof style, and terracotta tiles. Those shophouses found on Udom Tara road which the first part of town.

A) Pattern plan The traditional Chinese shophouse has a spatial layout that was divided into four distinguished parts. The first part is a front terrace with roof eaves used as a stall for displaying goods and walkway.

The second part is living hall with an ancestor‟s altar and living area, some house this area for storing and sell goods. The third part is the backyard area, which was the area for washing, cleaning, cooking, and bathing was connected to the house via a rear walkway, and normally sited water well. At one side of the building is an open space left as walkway linking to the backyard or for ventilation purpose. Four-part is second-storey for the bed room, typically is one big hall but some house divided to the small bedroom. (Fig.11)

Bed hall

Go to tin mining Figure 9: Location of Si Takua Pa Nai and Nok

4.2.3 Klan Kaw road Klan Kaw is the family name who owns the land of the new community with shophouses and market. On Sri takua Pa road had the flooding problem in rain season; therefore, some people move to Klun Kaw road for new shop and house. (Fig.10)

Yard

Hall

Terrace

Figure 11: Traditional Chinese shophouse floor plan Source: Parinya murksirisuk, 2012 B) Façade The Chinese shophouses were built in the early period of the settlement. The style of construction is authentic Chinese, the material used were locally made such as roof tiles called Ka-bu, the main structure is bearing walls. The special characters are one small window on centre of the upper wall with less decoration, height roof and roof eaves along the front terrace of the shophouse.

Figure 10: Location of Klan kaw road Figure 12: Traditional Chinese shophouse facade Source: Parinya murksirisuk, 2012

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4.3.2 Strait Settlement Shophouse (1877-1932) After the British influenced Malay Peninsula, they imported the European popular architectural style of Neo-Classical and Renaissance, which is the mixture of Asian and European style that later took place in Ta Kua Pa due to intensive trades with Penang.

Those shophouses mostly built in the mining time on Sri Takua Pa road, firstly they were built the tradition Chinese shophouses then changed to Strait settlement shophouse which simple construction in the early and developed to entirely European influenced facade in later time.

A) Pattern plan.

The typical shophouse in Ta Kua Pa also imitate the style of Strait's shophouses can be divided into five parts: 1) shop front, 2) guest reception, 3) living hall, 4) dining room, and 5) kitchen, which is longer than the original form of Strait's shophouse. The spatial layout is not different from the old style earthen building. The open court in the form of skywell water located in between. It is two to three storeys high. Those shophouses in Ta Kua Pa were distinct detail is the construction of arcade walkway along the front of the building. (Fig 13)

Figure 13: Strait settlement floor plan Source: Sutsan Suttipisan (2008) B) Façade Early buildings of this style are built with earthen or plaster bearing walls, timber wall and windows, roof structure topped with baked-clay tiles. The shophouses have simple decoration following the tradition of the early migrants who majorly were Chinese. The shophouses of this early stage already have the front collonaded walkways or ”Koh Kaki” which means "fivefoot way" in the local dialect. The remaining shophouses of this type are very rare and unfortunately already been transformed or dilapidated.

The transformation of the building, the owner, keep the ground floor facade with the door and windows in original, but they changed the upper wall façade from timber to the bricks and plaster with the Neo-Classical and Renaissance decorations as seen by tripartite French windows with adjustable louvres, arches, keystones, and pilasters. The front façade's walls are usually decoration with European Classical motifs or natural patterns having good front collonaded walkways is also a part of the buildings. (Fig 14,15)

Figure 14: Early strait settlement shophouse facade Source: Tawesak Dokjan, 2012

Figure 15 : Strait settlement shophouse facade Source: Pimpaka Siriporh, 2012

4.3.3 Eclectic style Shophouse (1932-1967) The extension town from Sri Takua Pa Nai (old road) to Sri Takua Pa Nok (new road) and Klan Kaw road for new community area.

They built new shophouse begins with the introduction of Modern architecture and reinforced concrete in the order of Strait settlement shophouse. These shophouse styles have been developed to distinctive character building. Thus the local people claim that "Ta Kua Pa style."

A) Pattern plan There keeps typical plan from Strait settlement; some element were changed such as; extended building wide from 4 meters to 5-6 meters, walkway depth from 1.5 meters to 2.5-3 meters.

B) Façade Modern and Art Deco influence had gradually replaced NeoClassical motifs. The use of a rectangular form of windows with simplified classical decoration is found at the early age of this period. In many cases, balconies were built on the upper floor with modern-movement motifs. (Fig.16)

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is community of mixed culture” (Sakan Chanrat and Sangob Songmeang: 1989). This study found that local settlements could adapt their shophouses according to from those Chinese shophouses, which few difference characteristic elements such as, more straight and high roof, and used local materials. Local people claimed that this is a distinctive identity of the “Ta Kua Pa style” shophouse.

Figure 16: Ta Kua Pa Stule shophouse facade Source: Satit Khunchan, 2012

5. READING IDENTITY 5.1 Pattern plan Those distinct shophouses have same pattern layout city.

Chinese settlement in Ta Kua Pa was located near the river towards land and also linked to the sea. They built row houses that were separated by thick party wall along the road or riverfront, the shape narrow at the width and very long towards to the rear of building unit. This was influenced by the Dutch colonial country that collected tax according to by the width of house front. Meanwhile, these shophouses shared common arcade along the front building.

This arcade five-footway was the result of the British building regulation in colonial country of Singapore; there all shophouses must leave five-foot way in front of building. This was also influenced from Straits Settlement.

Although, the cities layout were built typically followed by colonial regulation. The identity is reflected in spatial layout plan, their pattern seriously followed by Feng-Shui principles. Feng-Shui is the role of traditional belief in building structure and landscape, which means wind and water. When the Chinese migrated to new lands, they also adopted Feng-Shui wisdom in their dwellings, local climate and social surroundings. Including, they also developed into a long shophouse. The elements of plan followed Feng-Shui such as an open court in between long buildings, is essential for the flow of ventilation and to allow light towards through the house. The courtyard, where the water well was located, represented water that meant getting rich and good business. The open space of the courtyard and the water well is both the fundamental of Chinese dwelling.

Thus, tradition Chinese shophouses typical floor plan followed traditional Chinese mainland, while later shophouses were taken typically for plan from Straits Settlement. Both reflect the spirit of “Chinese” identity. Can be noted that the different perception identities in Ta Kua Pa shophouses include arcade Fivefoot way in front of shophouse, it also became the distinctive character of this area as well.

5.2 Reading the Distinctive Identity of Façade This is a major aim to read noticeable attributes façade of those shophouses. Firstly, traditional Chinese shophouses can be traced Chinese identity, which architecture characteristic forms and functions, are expressed that distinct with whole building architecture more than the façade ornaments. One interesting point referred from “shophouse architectural is resulted from Chinese influences” (Wisan Shewasan: 1986), and “Ta Kua Pa old district

In addition, Shophouse was specified location in the Ta Kua Pa old district; the façade elements have not precisely the same in term of building character in the others district. The Settlers who changed old house on own lands, some of them dismantled the old house and replaced by new house styles, or renovated a part of old house such as re-functions, adaptive reuse, or re-façade. They imitate the shophouse styles from Phuket, which the Strait influences term in during that time. This study found two significantly different architecture characteristics along both areas as follows A) The arcade five-foot way of shophouses in Ta Kua Pa was more depth (2.5-3 m.) along the front building could be described in 3 reasons as follows: 1) The arcade of traditional Chinese shophouse was expansion terrace and roof eaves in front of building difference from the others district there was no arcade in tradition Chinese shophouse: 2)Ta Kua Pa climate is long and heavy raining season, The local people have been extended to more depth walkway for protecting rain and sun especially in new shophouse style, and they can be used more activities such as; trading tin, goods and product from farm in the common area: 3)most new shophouse buildings are imitated the upper floor façade from the Penang shophouse with the European ornaments; French windows, arch, and classical motifs, while trading ground floor space also faced through toward the main road.

B) The patterned wall façade of the shophouse is thus an important channel for the expression of an ethnic community's identity, aspirations and ideals. As evidenced in the evolution of shophouse typologies, these identities changed over time out of changing social, political, cultural and economic conditions. The community's identity is thus ever changing and evolving. This study can be traced the distinctive identity of shophouse in Ta Kua Pa into three majority's reflections as follows: 1) The traditional Chinese facade which very thick bearing wall, small window and hand painting; 2) The timber wall and windows facade of early Straits settlement shophouse; 3) The late wall facade are the result of an eclectic Ta Kua Pa style which European order, balconies and canopy were built on the upper floor with modern motifs. The study found those distinctive identity difference from shophouse in the others district.

6. CONCLUSIONS This study investigates the identity of the shophouse discourse in characterizing building in Ta kua Pa district. Reading the distinctive identity as follows can conclude: The traditional Chinese shophouse style as reflected by the unique identity through vernacular authentic Chinese house and ethnic community in the region. It can be seen the spatial layout strongly represents ancient Chinese beliefs related with mainland dwelling.

Nowadays, the local association attempts to preserve those vernacular shophouses in the theme of authentic “Chinese identity”, and also conserves by the traditional practice including material and architectural character. This distinctive vernacular shophouse style was very few in this region.

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Meanwhile, the Straits Settlement and electric shophouse, those are hybridized vernacular shophouse relates through the region, which an important channel for the expression of a hybrid community's identity, aspirations and ideals. As evidenced in the evolution of shophouse typologies, these identities changed over time out of changing social, political, cultural and economic conditions.

As a result, the study reflected the identity of the vernacular architecture individually, and also there are the resulted of the “Otherness” identity, At least, well known in our vernacular architecture. Furthermore, the answer of research can be reference to the national heritage conservation, in comparison and coherence with this region in the same and difference the distinctive of architectural identity.

ACKNOWLEDGMENTS

References

Nathathai Chansen, (2012), Understanding Shophouses in Southeast Asian: Case study the old district in Malayan peninsula and Southern of Thailand, the 7th Asian Graduate Forum on Southeast Asian Studies, Singapore.

Paramaporn Sirikulchayanont , (2009), Chinese Settlement in Thailand: Form, Character, and Cultural influence, International Program, Graduate school, Silapakorn University, Bangkok, Thailand.

Piyanard Limsakul, (1999), A study of foreign influence on architecture in Phuket 1868-1925 A.D., Master of Arts degree in History, Srinakharinvirot University, Thailand.

Ronald G. Knapp, (2010, Chinese Houses of Southeast Asia: The Eclectic Architecture of Sojourners and Settlers.

Supawadee Chuaparm, (2003), ShopHouse: Evolution of vernacular architecture from physical and culture in old community of Songkhla province, Department of Architecture, Silapakorn University, Bangkok, Thailand.

Sutsan Suttipisan, (2008), Grassroots efforts to protect Thai Identity through design, International Program, Graduate school, Silapakorn University, Bangkok, Thailand.

Wan Hashimah Wan Ismail, (2005), The old shophouses as part of Malaysia urban heritage: The current dilemma, 8th International Conference of the Asian Planning Schools Association, Malaysia.

Wisan Shewasan, (1986), Chinese architecture in Pattani, Prince of Songkla University, Pattani Campus, Thailand.

Yongtanit Pimonsathean, (2010), The preservation of shophouse communities in Singapore, Malaysia & southern Thailand, Faculty of Architecture and Planning Thammasat University, Bangkok, Thailand.

Yongtanit Pimonsathean, (2010), Community-based Revitalisation : The Tha Tian Case, Faculty of Architecture and Planning Thammasat University, Bangkok, Thailand.

Apinya Fueangfusakul,(2003), Identity: Theories and Concepts, National Committee of Research, Thailand.

Cheng Lim-keak, (1985), Social change and the Chinese in Singapore: A socio-economic geography with special reference to bang structure, Singapore: Singapore University Press and National University of Singapore.

Dhanaruj Thavaroj, (2004), The study of shop-house of the old commercial district of eastern seaports on Thailand„s Southern peninsula, Department of Architecture, Silapakorn University, Bangkok.

Hermanto Lim and David Mead, (2011), Chinese in Indonesia: A Background Study, SIL Electronic Survey Report 2011-028, March 2011 Heritage of Malaysia Trust, (1990), A handbook Malaysian architectural heritage survey, Kuala Lumpur: Badan Warisan Malaysia.

Ho Kah Chun, (2005), An influence of colonial architecture to building style and motifs in colonial cities in Malaysia, 8th International Conference of the Asian Planning Schools Association, Malaysia.

Lim, H. C., Arbi, E., Chan, K. K., Cardosa, E., Jorge, F., Chua, J., Lee, E. C., Tan, H. K., and Tiong, K. B., (8th June 2005), A joint cultural preservation project under [Ambassador's Fund for Cultural Preservation] between U.S. Embassy Malaysia and Badan Warisan (Heritage Trust) Malaysia Tze Ling Li, (2006), A Study of Ethnic Influence on the Facades of Colonial Shophouses in Singapore: A Case Study of Telok Ayer in Chinatown, University of Tokyo, Japan

This paper is a part of Planning for conservation and development of Ta Kua Pa old town under Ta Kua Pa municipality, Phang Nga province. The author would like to express gratitude for local Ta Kua Pa people given me many helpful, Faculty of Industrial Education and Technology, King Mongkut‟sInstitute Technology Ladkrabang, supported by the research and INCH 2017 given a big opportunity for the author.

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Master Plan and Design of Strategic Area Tourism Regional Nagari Traditional Koto Hilalang Solok District 1

Elfida Agus1 Architectural Studies Program Faculty of Civil Engineering and Planning Bung Hatta

Abstract: Nagari Koto Hilalang as a strategic tourism area Solok regency of West Sumatra province has an important influence on economic development. The potential of this very requires the development and management of explicitly directed as a regional tourism Strategic Area Traditional Nagari. As an effort to develop tourism area in this place (Nagari) has been done Preparation of Master Plan and Design. The methods applied in this work are quantitative and qualitative analysis. The analysis used in supporting the application of such methods includes analysis of; the physical potential of the area, the potential of tourism, the needs of the development of facilities and infrastructure. Some ideas and concepts also include the part in the preparation of this master plan.From the results of master and design preparation found some components are planned in the development of Nagari Koto Hilalang site plan that is the gate (gaba-gaba), Green Open Space (RTH), Rumah Gadang and gazebo environment. The four components are supporters of tourism activities in Nagari Koto Hilalang.

Key words: Masterplan, Strategic Area, Tourism, Koto Hilalang, Solok 1. INTRODUCTION 

The great potential of Solok regency tourism is in need of focused development and management, especially the preservation of cultural values. Based on the Local Regulation of Solok Regency Number 4 of 2013 on the Master Plan of Regional Development of the Year 2013-2025 that Nagari Koto Hilalang is one of the tourism destinations that will be developed as a Strategic Area of Tourism Traditional Nagari Region that still run and maintain the original life customs Nagari Koto Hilalang. The pattern of settlements clustered in Nagari Koto Hilalang formed by the hilly nature conditions and based on a strong kinship system in the life of the community. All that requires a mature planning, integrated and comprehensive so that the implementation can be effective to improve economic value and sustainable. Also, planning through the preparation of Master Plan and Design of Strategic Area Tourism Traditional Nagari Koto Hilalang region must be done to recognise the local area that will be the location of tourism development cultural arts that are still aimed at improving the participation and welfare of society as possible.

Preservation of art and culture is still stored wealth that can not be found in other areas such as endek, squirrel nude, rice mill and others. Rumah Gadang which is mostly a residential area in Nagari Koto Hilalang that arranges the formation of housing pattern as part of settlement pattern in Nagari Koto Hilalang.

Besides, this pattern is also formed based on the hereditary noble values that are still inherited by the community of Nagari Koto Hilalang.

The proposed tourism development plan at Nagari Koto Hilalang takes the form of developing natural and cultural attractions offered in the form of tour packages. This tourism development plan is based on tourism potential in the Nagari by the planned zones.

2. LITERATURE REVIEW 2.1.Tourism Policy According to Goeldner il. Ali es., tourism policy is a group of rules, provisions, goals and strategies for development/promotion, —————————————————————————————— 1 Postgraduate Student, Architectural Studies Program Faculty of Civil Engineering and Planning Bung Hatta; Email: syntac.pratama@gmail.com

which provides a framework for collective and individual decision making that affects the development of tourism directly, as well as daily activities within a destination.

It can be said that tourism policy seeks to provide a quality visitor experience and provide "profit" to destination stakeholders while ensuring that destinations are not compromised in environmental, social and cultural integrity.

There are several functions of tourism policy, which are as follows: 1. Defines "rules of the game, " i.e. the framework on which tourism operators "base".

2. Determine expected activities and behaviour.

3. Provide a direction and guidance to all tourism stakeholders in a destination 4. Facilitate consensus based on specific strategies and objectives for a particular destination area.

5. Providing a framework for public/private discussion on the role and contribution of the tourism sector in the economy and society in general.

6. Provide a framework for public/private discussion on the role and contribution of the tourism sector in the economy and society in general.

7. Enable tourism to be harmonised along with other sectors of the economy.

2.2. Tourism Planning The tourism policy provides a basic philosophy for development and determines the direction of tourism development in the destination for the future. A destination can be said to be doing tourism development if previously there has been tourism activity.

In the implementation of development, planning is a factor that needs to be done and considered.

According to Inskeep (1991: 29), there are several approaches to consider in planning tourism, including: 1. Continous Incremental, and Flexible Approach, where planning is seen as an ongoing process based on needs by monitoring existing feedbacks.

2. System Approach, where tourism is viewed as a system relationship and needs to be planned as with system analysis techniques.

3. Comprehensive Approach, related to the above system approach, where all aspects of tourism development including

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4.

5.

6.

7.

8.

elemental and environmental elements and socio-economic implications, as a holistic approach.

Integrated Approach, related to the system and overall approach where tourism is planned and developed as a system and overall where tourism is planned and developed an integrated system in all plans and entire form of development in the area.

Environmental and sustainable development approaches, tourism is planned, developed and managed in ways in which natural and cultural resources are not degraded and are expected to be sustainable so that an environmental carrying capacity analysis should be applied to this approach.

Community Approach, a supported approach also raised by Peter Murphy (1991) emphasises the importance of maximising the involvement of local communities in planning and tourism decision-making processes, to enhance desired and likely, maximise community participation in development and management of tourism and its benefits to socioeconomic.

Implementable Approach, tourism development policies, plans and recommendations are formulated to be realistic and applicable, with the techniques used include implementation techniques, including development, action programs or strategies, especially in identifying and adopting.

Application of systematic planning approach, this approach is applied in tourism planning based on the logic of the activity.

Goals typically include aspects such as increasing visitor satisfaction, diversifying the tourism market, increasing the contribution of tourism to the local economy, and developing the tourism potential of a region. Meanwhile, objectives are more specific and associated with actual actions. Objectives aim to direct actions that will help achieve development goals. So objectives must be more realistic, measurable and capable of being achieved within the specified period.

Identifying Opportunities and Constraints (Based on an evacuation of supply and demand).

Setting development Goals and Objectives (Addressing issues needing attention in the short, medium and longer term).

Define a series of action steps (Designed to achieve the goals and objectives within some specified time frames).

2.2.1. Concept of Strategic Planning Planning is the process of collection of policies and how to implement them. The same opinion is also expressed by Claire A. Gunn (1993: 141) which confirms some important things in the function of regional and local policy as a critical tool in tourism activities, among others: First, planning should be able to increase growth which requires a change of building, in addition to the development of potential locations to develop the quality of attractions that can be sold. Second, tourism policy should have an important role to play in promotional activities; the policy should be supported by research. Third, the planning of tourism requires public and private cooperation so that all expectations of stakeholders can be met. Fourth, regional and local policy planning should strengthen all planning, support the development of good tourism to the destination level. Fifth, regional and local policy planning should be able to stimulate business (business) to contribute to regional development. Sixth, the policy should be able to connect business with the government, and non-profit attraction, such as attraction business (nature and culture) policies must be supported by travel and other accommodation business

Fig. 1:Tourism Strategy According to the realistic Godfrey & Clarke "Goals and Objectives" is the core for successful tourism development.

Tourism Action Steps concerning who, what, where and how to explain how the goals and objectives will be implemented.

Tourism actions state what to do when it is done and by whom.

Tourism Action Steps should be clear and have a defined time frame and expected goals.

Implementation of the action can be delegated individually or in groups.

According to Godfrey and Clarke the process of forming a tourism strategy consists of three steps, namely:

Figure 2: Tourism Strategy Planning Process

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2.2.2. Concepts and Principles of 'Sustainable Tourism' Sustainable Tourism and Sustainable development is a term that results in various responses from managers, tourism planners, and environmental advocates, both sceptical and attention-grabbing.

According to the WTO on the agenda 21 for the travel and tourism industry states: Sustainable tourism development meets the needs of tourists and people in tourist destinations while protecting and developing opportunities in the future. Seen as something that leads to management, all resources in ways in which economic, social and aesthetic needs can be met with cultural integrity, essential ecological processes, biological diversity and life-sustaining systems are maintained.

The strategic issues in Sustainable Tourism are as follows: a) Improve the responsibility of the Corporate Stakeholders b) Produce a suitable form of tourism c) "Sustaining" Social and Cultural Resources d) "Sustaining" Natural Environment e) The need for an effective plan for the Regional Planning of a Tourist Destination f) The role of "Carrying Capacities" and indicators in Sustainable Tourism. g) Avoiding conflict h) Increased Public Involvement i) Direction for the future.

2.2.3. Concept and Strategy of Development of Tourism Destination

Figure 3: Component of Tourism Planning / Development 3. METHOD Methods used include Quantitative Analysis Method and Qualitative Analysis: a)

Quantitative Analysis Method is a method of analysis and assessment of the characteristics and description of the study area by reviewing the level of number and magnitude such as the number of visitors, the number of infrastructures, transportation mode, and so forth.

b)

Qualitative Analysis Method is an analytical method based on the assessment of the quality or quality of the study area covered such as the level of achievement (assessing-litas), visitor interest, assessment of the completeness of infrastructure facilities and so on.

Regional

A destination can be said to be doing the development of tourism if before there was already a tourist activity. To improve its tourism potential, what needs to be done is to plan the development of tourism to be better than before. Three key principles in sustainability development (McIntyre, 1993: 10): a) Ecological Sustainability, which ensures that development is done by the ecological, biological, and diversity of existing ecological resources. b) Social and Cultural Sustainability, which ensures that the development is undertaken positively impacts the lives of surrounding communities and by the culture and values prevailing in the society. c) Economic Sustainability, which ensures that development is economically efficient and that the resources used can be sustained for future needs.

Meanwhile, on the other hand, the tourism sector consists of several different components that must be fully understood and planned and developed in an integrated manner in society.

Everything for the convenience of tourism planning within the community itself, the components of the approach to tourism development according to Edward Inskeep (1998) are as follows:

The analysis used in supporting the application of the methods mentioned above includes: Analysis of Regional Physical Potential This analysis is used to determine the primary physical characteristics of tourist areas and accessibility within the tourist area.

Tourism Potential Analysis The analyses used are: Phase Analysis of Development Areas The grouping of a region in a typical micro scope is given a zone name, but in this study, the zone is renamed by the phase which means stages. The reason for taking this phase term is because the study area is a historical area, which, in its reasoning, the words of history itself cannot be separated from the process, development or stage of an event. Also, with the phases are expected to provide historical information to visitors.

This analysis is based on the function, history and administrative boundaries, where the indicator is some of the Nagari requirements in Minangkabau, the Nagari requirement in Minangkabau is seven but in the preparation of this phase only in use three namely bakampung, basawah/baladang, and babalai/bamusajik.

While other requirements such as bajurami basosok (border) indirectly already listed in the administrative boundaries, barumah (house of residence) and burial (funeral place) is the potential/attraction supporters in the grouped phase while the balabuh and batapian (road

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and bath) is a means and attraction in the phase to be grouped. For more details see table 1 below: Potential/attraction analysis This analysis is done by looking at the potential of other tourist attraction found in the study area. From this analysis is expected to be able to know the tourism potential of the area either existing or that can be developed and spread. As a historic and cultured area, the assessment variables consist of three, among others, the physical potential of the area (requirement Nagari Minangkabau), potential activities and potential objects.

The purpose of selecting this variable in addition to attraction/tourist attraction, the selection of this variable also aims to maintain the authenticity of the region in terms of history and culture. The variables are then subdivided into several indicators and then evaluated again based on the criteria. From these indicators and criteria, it will be evaluated for the potential either potential availability, the utilisation of existing potential function, and the potential that can be developed to obtain the attraction which can be developed For more details in the assessment of the attractiveness of its support can be seen in table 2 below; Table 1: Phase Development of Development Area Variable Indicator Criteria Regional Baking / kampung History of function and Village residents dissemination and history For Jorong grouping of (Terms Nagari in Pariangan this settlements Minang-kabau) Korong or kampong is now named with the hamlet Babalai / - The existence of a Bamusajik mosque Center of - The presence of worship surau-surau as a (religion of purifier of religious Islam) activities - The existence of land used as rice Basawah / fields Baladang - The land used as a where people do field agricultural - Close to the activities, settlement or in the neighbourhood

Table 2: Variables and Indicators of Tourism Potential No Variable Indicator Criteria 1 Regional Physical Bakorong/bakampuang Historical value Potential (requirement nagari in Pariangan, Minangkabau)

2

Potential Activity (Pattern of Life / Community Activities)

3

The potential of object

Kampung residential area, which consists of: area of origin, dispersal area, immigrant area Basawah / Baladang The existence of land used for agricultural activities such as rice fields and fields Babalai / Bamusajik The existence of mosques or surausurau as a means of religion Barumah / Batanggo the existence of residential house, wherein Minangkabau house residence in the form of Rumah Gadang, Bapandan Bakuburan The existence of a burial place of Minangkabau ethnic (usually per tribe) Batapian the presence of a bathing place, or a community bathhouse Party Activity Or Traditional Ceremony Birth Ceremony Funerals Wedding ceremony Datuk Removal Ceremony Agricultural ceremony (paddy fields) Traditional Attractions Art Attractions Traditional attractions (pacu jawi) Culinary The tourist objects that have been set by the Government as an attraction or a tourist attraction:  Old Minangkabau Mosque  Grave Long Dt. Tantejo Gurano  Pariangan Inscription

Cultural value

Religious value

Showing Specific of Local Culture

Showing specific traditional knowledge

Rarity value

Sumber : Tambo dan silsilah adat Minangkabau, 1966

4. RESULTS AND DISCUSSION The plan of the Koto Hilalang, Traditional Nagari site plan is planned based on the zone division in Nagara Koto Hilalang consisting of 4 (four) zones, i.e. buffer zone, art stage, core zone and nature attraction zone. In this case, the site plan is performed

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on several sections within the zone that are more focused on the supporting components of the site.

The plan of Nagari Koto Hilalang site located in Kubung District is more focused in Jorong Dalam Nagari. This is because in Jorong In Nagari there are many rumah gadang which become the Kari Hilalang Traditional Tourism destination.

Site selection is based on the results of the analysis and zone division. The site location consists of 4 (four) zones. For more details can be seen in Figure 4.

Circulation and achievement on the Nagari Koto Hilalang site plan serve as a support for the activities on the site, such as vehicle circulation and parking circulation. Traditional Nagari Koto Hilalang as a tourist destination can be achieved both from the direction of the city of Padang and from the city of Solok. For the entrance to Nagari Koto Hilalang, there are three alternative paths from Selayo, Gantung Ciri and Batu Palano. From 3 (three) alternatives, then the entrance gate to Nagari Koto Hilalang planned from Selayo direction. This is because from Selayo direction directly to Nagari Koto Hilalang. Meanwhile, the direction of Hanging Character and Stone Palano must through another Nagari before reaching Nagari Koto Hilalang. Mode of transportation used to reach the location of Koto Hilalang Traditional Nagari tourism in the form of two-wheeled vehicles, family vehicles ( a type of MPV car) and minibus. For more details can be seen in Figure 5.

Figure 5: Circulation and Achievement Site Location Nagari Entrance (pintu masuk) dari arah Selayo menuju lokasi wisata Nagari Tradisional Koto Hilalang.

Lokasi parkir mobil di Nagari Tradisional Koto Hilalang.

Koto Hilalang

Figure 4: Perspective Site Location Nagari Koto Hilalang

The plan for developing Nagari Koto Hilalang site plan is based on the analysis of the supporting components of the Nagari Koto Hilalang tourism site. There are several components planned in developing Nagari Koto Hilalang site plan that is a gate (gabagaba), Green Open Room (RTH), gadang home environment, and gazebo. The component is a supporter of tourism activities in Nagari Koto Hilalang. For the distribution can be seen in Figure 3.

A. Gaba-Gaba Nagari Koto Hilalang as a tourist area must have a gate or entrance called gaba-gaba as a marker tourist location. The laying of the gaba is based on the administrative boundary of Nagari Koto Hilalang with Nagari Kapondong and as the entrance to Nagari Koto Hilalang. The basic concept of this gaba-gaba form of gonjong as a typical form of traditional house Minang Kabau.

B. Green Open Space (RTH) Green open space is planned as a multifunction open space. It is said to be multi-functional because this open space is not only an open space as a shelter but also as a sports field, a tourist parking location and as an arena of shows or tourist attractions such as randai and squirrel naked. RTH is planned following the conditions but renovated by adding a seat and car parking location so it can support the activities of Nagari Koto Hilalang tour.

Gadang Home Environment Gadang home environment needs to be planned because it is included in the supporting components of tourism activities Nagari Koto Hilalang. In this case, the focus of development is a gadang home environment instead of a gadang home building. This is because the existing gadang house building is only done renovation and environmental arrangement to order neatly without changing the physical form of the gadang home building.

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Figure 6: Perspective of Development Plan

Figure 7: Perspective Gaba-Gaba

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Figure 8: Green Open Space Perspective

Figure 9: Perspective of Rumah Gadang Environment C. Looms (Pondok Sawah) Based on the tour package plans offered to visitors in the form of nature tourism where visitors can enjoy the natural scenery in Nagari Koto Hilalang, for it needs a lagoon or 'pondok' surrounding the paddy field as a relaxed place overlooking the scenery Nagari Koto Hilalang.

environment but separated from the main house, and public toilets are in open green spaces. For the toilet in the gadang house, the condition is available only still semi-permanent, so it needs to be lightly renovated. As for the toilet that is in green open space, the condition is not available, so it needs to build public toilets.

D. Toilets As a tourist area, Nagari Koto Hilalang must have the most important supporting component is the availability of toilets.

Toilets are planned in the form of toilets that are in a gadang home

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Figure 10: Perspective of Mussels

Figure 11:Toilet Perspective

5. CONCLUSION The concept of Green Open Space (RTH) according to the existing condition, then this location can be used as an open space that serves as an active garden and greening (passive). There are parking zones for cars and motorcycles located in the west, active zones as sports fields and art performances in the eastern and passive zones (greening) on the north and south of the site.

The concept of looms: The concept of levers selected is the traditional concept of meaning done by making natural elements as the dominance of the room, such as wood and fiber.

The structure of the building looms using semi-permanent material, light and open.

Size of loom can accommodate Âą 4 people.

The loom is placed near the circulation path towards the scene.

Concepts of the gate The concept of meaningful gaba-gaba as the gate (entrance), as the icon of the area of Traditional Nagari Tourism Koto Hilalang.

With a typical form Minangkabau gonjong equipped with marawa along the road to the gate.

The structure of building gaba-gaba using permanent materials.

Concept of Gadang Home Environment: The concept of a gadang home environment is more emphasized in the open garden, with the formation of softscape such as elephant grass and shade trees of medium environment. Circulation inside the site using block pavs.

The concept of development of gadang home building is done with 3 (three) ways, namely: rehabilitation of heavy, medium and light. Heavy rehabilitation is emphasized on non permanent and non-engraved gadang home buildings.

Rehabilitation is being emphasized on non-carved permanent gadang home building. While light rehabilitation is emphasized in semi-permanent gadang home building that already has carvings.

The toilet concept: The concept of a toilet is as a private toilet located in a gadang home site, separate from the main house.

The shape of the toilet shape is permanent with the design to adjust to the existing condition.

The concept of toilet rehabilitation is done on the toilet which in existing condition has existed but still in the form of semipermanent toilet.

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Reference Agenda 21, United Nations Conference on Environment & Development Rio de Janerio, Brazil, 3 to 14 June 1992 B. Datuk Nagari Basa, (1982), Tambo dan silsilah adat Minangkabau, Clare A. Gunn, (1994), Tourism Planning: Basics, Concepts, Cases.

George McIntyre, et.al (1993) Sustainable tourism development: guide for local planners, Publisher, World Tourism Organization Inskeep, Edward (1991), Tourism Planning: An Integrated and Sustainable Development Approach 1st Edition, New York, NY 10003 Local Regulation of Solok Regency Number 4 of 2013 on the Master Plan of Regional Development of the Year 2013-2025 Murphy, P.E., (1988), Community Driven Tourism Planning, Tourism Management.

Kerry Godfrey, Jackie Clarke (2000), Tourism Development Handbook: A Practical Approach to Planning and Marketing, Publisher, Cassell.

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Identify Social Space in the City Landmark Morida Siagian1 Department of Architecture, Faculty of Engineering, University of Sumatera Utara Abstract: Urban spaces always transforming. Formal spaces cannot foreverable to stand on its own without melting in the appeal of a phenomenon existing in the space surrounding it. The triagle area of Maimun Palace, Mosque Raya Al-Mashun and Sri Deli Park in the depedendence of the Republic Indonesia era is expiriencing a change of fungtion from the private space in to public space, then the develoment and modernization of which occurred in the vicinity makes image the area of this Kingdom declined, then the presence of the phenomenon in the form of informal street vendors selling iron-ware scrap place along the Jl. Mahkamah exist in the center of the triangle area more damaging image of this surroundings. So finally melting spaces of formal and informal spaces occured in this place. The formal spaces currently remains one of the landmarks of Medan and remained crowded the destinator tour to three of these sacral building in the meantime the informal spaces are also increasingly grown and developed sporadically meets in Jl Mahkamah, Medan. The activities of the street vendors in this area reinforces the function spaces area of the Sultanate of Deli. The State of mutual attraction, interlocking and mutually reinforcing influenced so that both are capable of being magnetized to the city.

Key words: Phenomenon of Spaces, Formal Spaces, Informal Spaces 1. INTRODUCTION 

Throughout the history, human-being took place in the space. Space is the place of human beings to do activities as well as maintaining his survival. The history of human civilization through space phenomenon generally appears on the development of the city. That's why human civilization followed by civilization of the city because the urban space is one of the places of human life with a variety of interests in a large room, where various human activities grow and develop as the center the government, the economy, education and more.

The discussion context about spaces very detailed reviewed by Henry Lefebvre (1991) about the third space that the perceived space review about everyday life experience and community conceived space review about space resulting from the thinkers (town planner or arhitect) as a symbol of strength and shortlived space as a result of fusion of the two spaces. Third space is a concept that was donated by Henry Lefebvre, because according to him the same thing his space maintaining with maintaining identity.

Social spaces is the right conditions to explain a common phenomenon in various cities in Indonesia. Social spaces not only examines about image description the physically, but also examines about aspects the daily life of citizens.

Social spaces originally dichotomy but always having a meeting place. Identification of the modern space with a local dichotomy, with formal and informal spaces, everyday life spaces with exchange value, and heterogenous spaces with homogenous The emergence of the phenomenon of social spaces in cities in Indonesia also caused by the existence of difference aspects of life. On the social-economic aspects community of the city created a space to both, formal and informal spaces. Formal spaces often associated as the activities performed by the government or the deemed legal by the results of thought on urban planner (architects) whereas informal spaces are often associated by activity the weak economy (marginally) or small scale groups. The phenomenon of social space. often are formed due to the intermingling of legal space and the growth of illegal area, where private space (legally) grow side by side with a simple building even slums.

—————————————————————————————— 1 Lecturer, Department of Architecture, University of Sumatera Utara, Medan, Indonesia; Email: pohontepiair@gmail.com

a

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Figure 1: a) Map Of Medan, b) Map of Maimun Palace area The phenomenon of the growth formal and informal spaces in the landmark Medan occurred in the area of formal spaces on triagle Maimun Palace, Mosque Al-Mashun and Sri deli Park (Fig. 1). On this formal room area has grown and developed street vendors in the center of this area. This informal spaces present in public spaces ex railway line on the road sections of Jl. Mahkamah, Medan. The presence of street vendors in the area have been occured very long time and has managed to build its image as a market place, former iron sales center in Medan.

Formal and informal spaces have contradictive in this area has grown and developed in the same spaces. Abstract space as the area of the Sultanate of Deli that high value has coloured by economic spaces characterized by low value. This paper tried to examine the estabilishment of social spaces from intermingling these spaces.

2. DISCUSSION The area of Maimun Palace, as power of the Sultanate of Deli, is one of the core and popular locations in Medan. This area is known as the triangle area, which is Maimun Palace, Mosque AlMashun and Sri Deli Park that form the vertices of a triangle. This region has also become a symbol/icon of Medan city. When the visitors comes this city it feels incomplete when has not yet come to this area. That is why this historic buildings until nowdays was able to become landmark of Medan.

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Since the Dutch Colonial abandoned this place, the growth of the spaces around areas affected by the presence of settlers from heterogenous society. They settled along the Jl. Mahkamah take advantage by activity collecting iron rail. At the time in independence of Indonesia era enabled again so that it become a lans of sleep in quite a long time. Inch by inch this land had inhabited by the general public, the days growing up to turn into a populous area.

1. Maimun Palace Jl. Mahkamah.

2. Mosque Raya Al-Mashun Eks Rail Way

3. Sri Deli Park Axis of Triagle Palace

Figure 2: The triagle area of Maimun Palace Maimun Palace which was built in 1903, Mosque AlMashun in 1906 and Sri Deli Park in 1924 is an imposing building from beginning of its construction and become city landmark until nowdays. Maimun Palace areas during the heyday of the Sultanate of Deli was used as the private space, sacred and high value. Maimun Palace as the center of the government of the Sultanate of Deli, mosques become worship space kingdom and Sri Deli Park as the space activities of the Queen Consort of king clarify this exclusive area cannot be accessed by the public.

Maimun Palace

Mosque Raya Al-Mashun

The identity of the communities that inhabit the land of sleep more formed when this area was exploited become informal space. By utilizing the image of the kingdom areas they owned and managed commersial space in this area, the public space along the path Jl. Mahkamah as small scale organized as street vendors places. This activity has exited and regenerate from 1980 until now. This informal spaces makes the previous center grew and greu until the former iron-ware scap market share has been widely recognized in various province in Indonesia.

According to Shirvani (1996).

The existence of street vendors in the city space is real and can be an activity support for neighboring space. The existence of a activity support in public spaces thus corroborate the existence of public space as a place for community interaction (Shirvani, 1986). This activities by street vendors actors as well as with other activities strengthen existing spaces around it. The state of mutual attraction influence each other and mutually reinforcing. Street vendors grow and develop on Jl. Mahkamah, Medan has exist because social and economic conditions of heterogeneous societies that occupy the region, therefore they need space to accommodate the needs of the economy. Because the accomodation activities of street of street vendors may require a location as a place of activity.

Sri Deli Park

Figure 3: Triagle Sacred Building by Sultanate of Deli With the passing of the government of the Sultanate of Deli during the colonial era in 1930-an Dutch Colonial companies through Deli Spoorweig Maatchappij (DSM) build the railway from the the main station, Medan to Deli Tua station until 20 Km former Line. The railway cutting path of the triangle area, the axis of Maimun Palace. A line has parallel with the Jl. Mahkamah. That railway functioned to transport workers and plantation estates results from Deli Tua to the main station Medan. The impact of the building of the railway line on the axis of the palace area made private space gradually turned into a public space.

Furthermore, the development the area of Medan since the independence Republic Indonesia era has changed orientation use of the Maimun Palace area. Private building (private space) belongs to the Sultanate of Deli have switched functions into the public spaces and public facilities. Maimun Palace, Mosque Raya Al-Mashun and Sri Deli Park has changed as a function of the initial function as private spaces have been being the location of attractions, historical tourism either or religious tourism. Where every citizen may freely visit in three buildings. Although the oriantation area of this palace has been changed, but the region remains one of the landmarks of the city of Medan un to the present.

Figure 4: Street Vendors Selling Iron-Ware Scrap at The Area The current image of Jl. Mahkamah has been popular named known as area selling iron-ware scrap. The development of the area's street vendors lined the curb along Jl. Mahkamah. The existence of the Maimun Palace in East area and Mosqure Raya AlMashun beside Sri Deli Park in West area that are the lanmark Medan city made the flow of visitors to the region is very high. It makes the appeal of iron-ware scrap in the Jl. Mahkamah is increasingly growing and growing. The development of this area grows exponentially and giving a high attraction following the modernization around this area. The presence of solid areas in the path of this Court because it is growing and growing trading activities in the streets. Therefore also the possibility of the formation of social spaces in town in this region is very high. That is in addition to the sekktor space of the

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Kingdom (formal) grows also the informal sector (street vendors, stalls, scattering iron) According to Mc. Gee and Yeung (1977) the pattern of the spread of street vendors affected by the agglomeration. The agglomeration is the way perpetrators street vendors to attract – consumers by selling group, they do a collaboration with similar items. The focus of agglomeration often occur in public spaces because of accumulated visitor spcaes utilizing the height and accessibility. The general public as newcomers use a public space in Jl. Mahkamah to be a commercial space organized as iron-ware scrap affect by the agglomeration. They audociously populating this public space that is not theirs, but rather belongings of the Sultanate of Deli.

In the phenomenon of the growth of the city spaces defined into two meanings, that are, social space and abstract space . According to Colquhoun, social space is seen as a unity that comes together with the phenomena that occur in the community, while the abstract space focus to physical space with regard to morphology, function, perception and meaning of space. That is why the social space is produced by the public without the intervention by city's plannerners (architects) but instead was the result of abstract space though think of the designer(architect).

The phenomenon of space in the area of Maimun Palace has indicated to the phenomenon of postmodern. The planners of the capitalist city, and the Government cannot deny that in this landmark city there are grwew a community groups doing commersial activity in the form of street vendors along the JL. Mahkamah. This commercial spaces has growing and annoying the image of this area as the center of the Government of the Sultanate Deli. At the beginning of its growth space place the ironware scrap sales are still not very visible, but at the moment, the commercial spaces have been filled along the Jl. Mahkamah has even been spread sporadically to the main passage for access from and headed for the Palace.

The current area of the Maimun Palace has been experiencing a down turn due to the phenomenon of space imagery coloring of this area. The spaces are increasingly grow and evolve which significantly affect the identity and popularity of this sacred area.

However at this time the phenomenon of growth space on this area in the end generatediversity (heterogenity) where spaces are present in the region to grow together without going conflict despite the growing spaces seem contradictive. Space of street vendors on the Jl. Mahkamah is increasingly growing and expanding, space Deli area has always been an attracton and magnet of tourists, both from within the city and outside the city of Medan. Both the room being able to present this region coloring together. The space to the two definitely have their respective interests to maintain the space they have. The striggle to be there well as social relations are relations of cooporation among both groups, or may have formed one space is a very important will formet or produced a social spaces?

3. Conclusion

between high culture and low cunture then the spaces undergoing melting place (hybrid) between the two. The transformation of city space in the triangular Maimun Palace area has appeared because the growth of informal spaces that have nothing image to the Sultanate of Deli as the kingdom areas. That informal spaces grow in the form of street vendorsand succes become a selling a used iron center in the city of Medan.

The paradigm of growth of city space based on the aspects of formal and informal spaces melting is occurring as a result of the process of modernization of the city. The consequences of the extraordinary changes that make the space not being able to stand on its own but rather a fight to preserve the identity and image of each. In the area of Medan Maimun is the formal and informal space able to be activity support for both these spaces so that through mutual attraction occurring between the two that ultimately was able to a magnet of a city in both spaces.

Reference Bhowmik S.K. 2008. Street Vendors In Asia : A Review. (Paper).

Kadir, Ishak. (2010). Study of Characteristic Spatial Using of Street Vendors in the Eks Lawata Market Area, Case Study Jl. Taman Surapati, Kendari City. Metropilar Vol. 8, No.1, 108-116.

Lefebvre, H. (1991). The Production of Space. Malden: Blackwell Publishing.

Madanipour, A. (1996). Design of Urban Space. New York: John Wiley & Sons.

McGee, T.G and Y.M. Yeung, 1977. Hawkers in Southeast Asian Cities, Planning for the Bazaar Economy, Ottawa; IDRC. Miles, S. and Paddison, R. (1998). Urban Consumption: A Historiographical Note. CARFAX. Urban Studies, Vol. 35, No 5-6.

Oswald, L. R. Pd.D. (1996). The Place and Space of Consumption in a Material World. MIT. Design Issues, Vol. 12, Marketing Semiotics Inc. Schulz, C. N. (1988). Architecture: Meaning and Place. New York: Electa/Rizzoli.

Shirvani, Hamid. 1986. The Urban Design Process. New York: Van Nostrad Reinhold Company, Inc. Siagian, Morida. (2012). Regionalisme-Postmodern: Perjuangan Atas Hak yang Berdeda. Proceeding Seminar Nasional.

Departemen Arsitektur, Universitas Sumatera Utara, Medan.

Siagian, Morida. (2015). The Emergence of Social Space: Case Study From Kampung Keling, Medan, Indonesia. Conference of Urban Culture at the Cross Road, Dubrovnic, Austria.

Siagian, Morida. (2015). Legacy in Social Space. AENSI Journals.

Malang, Indonesia.

Siagian, Morida (2015). Social Space as People-Gathering Tool.

Procedia. ASEAN-Turkey ASLI 2016.

Soja, Edward W 2004. Postmodern Geographies : The Reassertion of Space in Critical Social Theory. Prentice-Hall.

Soja, E. W. (1996). Thirdspace. Malden: Blackwell Publishers Inc. Yusuf Lubis, Akhyar. (2016). Postmodern: Teori dan Metode.

RajaGrafindo Persada, Jakarta.

Widjajanti, R. (2013). Location Problem of Street Vendors in Urban Space. Planologi Undip. TATALOKA. Vol 16. No.1, 18-28.

Widjajanti, R (2015). Activity Characteristics of Street Vendors in Kartini Street Semarang. Ruang. Undip, Semarang. Vol.1 No.3, 150-160.

The phenomenon of space in urban architecture can be reviewed from a postmodern thought challenging the hierarchy

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Theme 2 Archaeological Sites

An Overview of the Maritime History of the 18th Century to the 20th Coastal Ports of Bogak, Tanjung Tiram Districts, Asahan Regency, North Sumatera Province Rita M Setianingsih1, Lila Pelita Hati2, Fitriaty Harahap3 & Nur Sukma Suri4 1 Medan Tourism Academy 2. 3 4 University of Sumatera Utara Abstract: The existence of the historical and archaeological remains as well as the news in the eastern coastal areas of northern Sumatera in general and the coast of Bogak provide a picture of the existence of human activity. In January 2008, at the base of the Bogak beach, Bogak Village, Tanjung Tiram Districts, Batubara Regency, North Sumatera Province had found a canoe. After examined it, and showed that the canoe was a cultural heritage object, closely related to the life of the local community in the 18 th century. Very many sailors and merchants of various nations enliven the life of the economy. Together with canoe, it was also found some ceramics of China and dated 1734, 1752, 1760, 1780, 1788, 1790 coins. These are all the identity of the area (Eastern Coastal). The method used the survey and direct observation to the field by collecting data. Also make secondary observations obtained through reports, inventory lists, and study results various universities and from various institutions. From the results of research on the remains in the Bogak Beach apparently, plays important role for maritime in the 18th century until 20th century.

Keywords: Cultural Heritage, canoe, ancient ports.

1. INTRODUCTION 1

During the Dutch colonial period in Indonesia, the regions in Sumatra experienced a change of government form. The region of East Sumatra, including Asahan, became a residency of Bengkalis, Riau, and Afdeling (district) in Karesidenan East Sumatra where afdeling Asahan with controleur in Tanjung Balai (Jufrida, 2001: 34). The system of government is a kingdom, where afdeling Asahan by the Dutch is still entrusted to the ruler of the Kingdom of Batubara, and at that time the famous king is the 12th king of the kingdom of Datu Muhammad Yuda who holds Al Sridiraja. Datu Muhammad Yuda who trades in Malacca, Singapore and the surrounding area get funds to build the palace of the Niat Lima Palace (1907-1912) located in Lima Laras Village, Tanjung Tiram District, Asahan Regency. In the nineteenth century, the name of the Lima Laras came from the name of Nibung Angus. Datu Muhammad Yuda died in 1919, and after that, the palace was inhabited by his grandchildren until 1938. In 1950 the palace was inhabited until 1970, and then the palace was abandoned by his heirs.

Based on hereditary stories, the name of Batubara begins with a stoning stone, and it is narrated when a noble son sailing at night sees a reddish glow from a distance. When viewed closely, it is a complex of Keramat Kuala Mountain tomb that is currently included in the village of Simpang Dolok, District of Lima Puluh.

This tomb is believed to be the tomb of the forerunner of the Batubara.

From Emergency Law Number 8/1956 on the Establishment of Autonomous Regions and Great Regions and Emergency Law No. 19/1956 on the Establishment of the Autonomous Regions of Small Cities, from such a rule the power of the king or sultan came to an end. The Kingdom of Batubara became the District of Asahan, and the District of Tanjung Tiram included in it.

—————————————————————————————— 1Lecturer, Medan Tourism Academy Email: rita_ms2004@yahoo.com 2 Lecturer, University of Sumatera Utara 3 Lecturer, University of Sumatera Utara 4 Lectuer, University of Sumatera Utara

The end of the power of the Batubara Empire and the territory of Asahan District with the District of Tanjung Tiram and Bogak Beach in the area, then this change makes the port at Bogak Beach began to be abandoned. Especially for District Bogak ruled by a District Head named Muhammas Nashir Yuhanan, with an area of 173.79 KM2. The total population is about 59,713 people, with a population density of 344 people per km2. District Bogak has a tourist attraction called Bogak Beach has a characteristic beach with white sand and soft. But the water is not blue as in other beaches; this is caused by the characteristics of the seafloor in the East Coast of Sumatra, which faces the Malacca Strait mostly in the form of mud instead of coral reefs so that the water is also cloudy.

In addition, there are some wood and nibung marks on the lips of the beach so that this beach is not suitable to be won. Near Bogak Beach can be found two pieces of cannon and are in Hamlet 12, Bogak Village, Tanjung Tiram Subdistrict. This cannon, according to the story is the relics of the stranded Chinese traders.

The cannons are near the Flower Beach which is frequented by tourists, and cannon of 2 pieces with the same shape and size.

These cannon made of steel metal with a length of 180 cm, the rear diameter of 25 cm and the snout 15 cm, and without writing. The presence of a cannon shows that in the Bogak area there have been activities related to the findings. What exactly is the role of Bogak region in the 18th to the 20th centuries, as well as the relatedness of the coal kingdom associated with Bogak.

In the research that will be done is to describe and recall the history of port Bogak Beach in the 18th century to the 20th century during the Dutch Government and the reign of the Kingdom of Batubara. At that time Afdeling Batubara was ruled by an Assistant Resident, Labuhan Ruku was the capital.

The existence of Bogak Beach with the findings of the canoe, the ceramic fractions, the VOC currency, the cannon and also the palace of the Lima Laras which is data representing the past life on the east coast of the island of Sumatra, in particular, the potential of the port at Bogak Beach. Similarly, this is an excavation of regional identity, in this case, is the District of Asahan, District of Tanjung Tiram, North Sumatra Province and which the national identity of Indonesia is also. From the research results can be seen that the object of the existing has high historical and archaeological

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value that should be preserved and recorded as the history of Indonesia in general and Asahan regency in general. Another virtue of this research is to provide benefits for the development of science related to history science, archaeology, environmental science, and knowledge related to tourism, especially tourism development and it is expected that local governments can produce policies in developing tourism in the region. Urgency is the practical benefit of being able to use past experiences that are told and then as an effort to explore local history sources in the region.

Indonesia is in principle not much difference, but physically, the boat can be interpreted to have the wide belly. Perhaps it can be assumed temporarily; the shape of the boat is the same as a boat in Cirebon island of Java and is adequate when facing large waves.

Indeed for the passenger, it is horrible, because the boat will.

2. CULTURAL HERITAGE The existence of cultural heritage/archaeological objects, there is a form of assessment that must be agreed and done as an effort to provide direction for the next handling of the object concerned.

Each object is assessed its weight which includes the assessment of aspects of Scientific, Historical, Beauty, Scarcity, and Society.

1. Scientific Aspects: Scientific weights conceived for the benefit of science; 2. Historical Aspects: Historical weights conceived for historical studies, both locally and nationally; 3. Aspect of beauty: The relative objective-weighted beauty; 4. Aspects of Scarcity: The scarcity weighs conceived compared to the treasures of similar objects, at the local and national levels; 5. Society Aspects: Community Weight that is conceived for the interests of the wider community, such as the nation's cultural identity, educational facilities, design inspiration, tourism, and so forth.

It should be agreed that the weight of each aspect is expressed by weight: low, medium, and high. The recommendation as a proposed form of handling protection of the object concerned including, for example, protected and preserved by the original form, or preserved and addressed, and so forth. Further assessment the historical area (historical landscape) or archaeological landscape is also done as the assessment of objects in the form of buildings. Aspects assessed in the area of history include Aspects of Scientific, Historical, Scarcity, and Society. The agreement also concerns weighting where the weight of each aspect mentioned above is expressed with low, medium, and high weight. Not to be forgotten is a recommendation as a proposed form of protection of the area concerned, for example, it must be returned to its original form and protected completely without change, or may be partially altered, or can be functionalized according to present needs without changing the original spatial.

2.1. Boat / boat In Desa Bogak Tanjung Tiram Batu Bara was found a boat 300 years ago. Regarding technology, boats are included in board boat technology, although the base is still using keel is something related because it is still using the boat mortar. Two boats are belonging to Tebing Tinggi and Serdang Bedagai, Datuk Bogak boat is certainly much more modern and old.

From the collection of various museums, the technology of making wooden boats is very high and very extraordinary, even based on the findings of boats in the coastal areas of South Sumatra, Jambi and Lampung, and Riau has not been able to match the technology of making boat Datuk Bogak Bandar Rahmadsyah.

Regarding the size of the boat is not a measure, but the size of the technology was seen how the manufacture and construction of the boat construction. When compared, from previous boat findings still use the same boat making principle, and Datuk Bogak boat Bandar Rahmad this is a great discovery. That is, Bogak people formerly have advantages in technology and when viewed from the motive of the boat is still common, but the motive boat in

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b Figure 1: a. Boat Carcasses b. Boat shape But the possibility of sinking is small, and the boat is estimated to be 10 to 12 meters long while the boat's hull is 3 to 4 meters high, and a height of one and a half meters. The ability of boat technology is very flexible to face waves or waves, supported by different types of wood in each. Part of the vessel and dimple wooden boat bottom is used by itself ivory timber ship. It is integration technology of ivory timber with dimples using technology. Then, on the other side found metal pagination to connect the hull with a mortar, as well as ivory timber (Lucas, 2008).

Boat functions are estimated to be the type of boats or commercial boats. Concerning the load capacity, the boat can withstand 15 tons of load and its activities are estimated for interisland and state trade purposes. When viewed from the structure of the boat using the screen as much as two mast screen, namely the main screen (large screen) and auxiliary screen (small screen) and supported by paddle.

On the steering system there is a tendency to be installed on the side of the boat, then under the keel is installed like a condom for security because no matter how much each boat is expected against the waves or rocks, but how to successfully resist the barrier conditions and the capabilities of this boat owned Datuk.

Therefore, why in this boat use the wood in different keel and the wood type is not hard, but the soft wood used as a tire to facilitate the boat through the mud or sand and this technology is not owned on the findings of boats in Indonesia and compared with the boat dimension capability the technology is not how. The Batubara

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society can feel arrogant because the people of Batubara have high technology capability than other society.

Along with the discovery of Datuk Bogak boat is also found the wreck of the Dutch ship about 2 kilometres from the beach. It was about when Kampung Bogak was burnt by the Dutch during the day, and in the afternoon Datuk Bogak and five people set out to bring a canoe to sink two Dutch soldiers. This effort was made when the Dutch soldiers attacked the village, and carelessly. In addition, the Dutch ship keepers were not there, on that occasion two large and medium vessels belonging to the Netherlands successfully drowned in a way to break the hull with a spear. The position of the ship sank not far from Kampung Bogak, or right in front of the shipbuilding house approximately two kilometres from Datuk Bogak settlement. The size of the two drowned Dutch ships estimated larger than the Serumpu Ships. Then, a few meters closer to the Dutch Ship they swam and dived until the hull of the ship successfully leaked. After drowning the ship, Datuk Bogak attempted to escape from the pursuit of Dutch soldiers but was later captured by soldiers.

Figure 3: EIC coin = East India Company (English trade) -1887

2.2. Metal Currency In 1923, Anderson went to the Bogak area and mentioned that.......till I arrived, no coins but dollars were current there, and these only of the large bust; but I paid him now. At his desire, in small dollars, sicca rupees, sukus, and talis, the Pinang currency; being proof of their good intentions‌.. So in the area do not encounter coin currency but the dollar, also currency from Pinang like rupee, tribe and rope. Apparently, there are some coins from Europe found in Bogak area, as described.

Figure 4: VICTORIA QUEEN – EROPA 1887 First-year prints There is also a currency that uses the alphabet and Arabic language dates in 1219 H = 1804 AD, and next to it there is a bronze currency derived from the Kingdom of the Netherlands with neder indie writing in the centre and dated 1886 AD.

Figure 2. Netherlands East Indies currency (front and back) 1887 - Silver - 1/20 guilder 1887 - Silver - 1/20 guilder Koninklijke Leidong Munt, Utrecht, the Netherlands Javanese writing: sapnyaba rayutus rupiyah Arabic writing : sakdu ratus rupiyah Also found some coins of the British currency EIC = East India Company (1880), also from Queen Victoria and also in 1887.

The circulation of British currency in Bogak, Asahan and Batubara areas can be known on 2 August 1862 with the ship Reinier Claassen departed Resident Riau A. Netscher, and Assistant Resident Siak Arnold accompanied by the rulers of Siak kingdom sailed to East Sumatra. In Asahan, the Dutch were unable to enter because they refused to submit to the Netherlands, even on the beach flew several British flags. At that time the British Resident based in Penang who also sailed by Scout boat was following and spying on Netscher's movements in East Sumatra.

Figure 5: Coin with Arabic Language Date

2.1.3 Cannons

Figure 6: Bogak Cannon

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The cannons are now in Chinese or Buddhist worship places and have been given roofs and gates. This is done to reduce damage from the cannons. The cannon is placed on a yellow cement holder and the cannon tied with some yellow cloth. These cannons are 2 (two) pieces with the same shape and size. At present, the cannon is in a cupola measuring 3.8 meters x 3.4 meters, the area of land measuring 40 x 40 meters. Cannon made of steel metal with a length of 180 cm, rear diameter 25 cm and the snout 15 cm.

It turned out that the findings cannon not only exist in Bogak but also found in District of Lima Puluh exactly in Simpang Dolok, Dusun I, Simpang Dolok Village. Currently, the cannon Simpang Dolok is in front of the office hall of Simpang Dolok. The number of cannons was two pieces with the condition one has been damaged due to the sawing of the cannon body.

military men. There are also data showing that there were as many as 49 guns taken for war at that time prepared Dutch navy with a marine force of 1000 people, they came with boats Djambi, Sindoro, Amsterdam, Montrado, Delfzil, and Das. The Army Commander is W.E.F. Heemskerck, and Commander of Mandala Task Force is Lieutenant Sea P.A. van Rees. The expedition sailed from Batavia on 20 August 1865 and landed on Batubara on 12 September 1865 and in Bagan Asahan on 18 September 1865 (Sinar, 1991: 29).

Figure 9: Simuangsa 2 Cannon, Hamlet I, Mesjid Lamo Village,Talawi District

Figure 7: Simpang Dolok cannons, Lima Puluh District The canons also found in Dusun V area, Nanasiam Village, District of Padang Deras, Batubara District. In the centre, there is a retaining iron, and the condition of the cannon is rusty enough.

These two guns are of the same shape and size, with the back of the hook for the rope. Small cannon is measuring 125 cm in length with a diameter of the back 8 cm and the front 5 cm.

Figure 8: Cannons in Nanasiam Village Cannons Datuk Simuangsa 2 are located in Hamlet I, Lamo Mosque Village Talawi District, and Batubara Regency. The cannons are four. Of these four cannons are large cannons, two medium-sized and one small-sized cannon. These gun cannons are facing east.

The cannon was from the Dutch government were brought to Batubara when there was a Dutch military expedition in 1865, due to Asahan, Serdang, Temiang and Batubara rebellious areas. From the army loaded ½ infantry battalions with staff, an artillery detachment comprised of 1 officer and 25 soldiers, reinforced with two large guns, two mortars, two health officers and a hospital, all of which amounted to 379 Dutch military and 227 indigenous

Figure 10: Maps of Bogak and surrounding

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Figure 11: Boga (k) fruit Doc. Anderson 1923 The name Kampung Boga (now Bogak) is taken one of the species of the palm tree, is the Bogak tree or cycas clivicola, like a small palm tree growing around the riverbank, where the upper part can be used as a vegetable. The fruit is like a pineapple but small, and currently this culinary fruit is still made sweets. Boga name is also taken from the names of five tribes in the area of Batubara, namely (1) Tribe Lima Laras with the head of his tribe holding Datu Maharaja Seri Indera; (2) Tanah Datar tribe with the head of the tribe with the title of the Sri Biji Diraja; (3) The Lima Puluh Tribe with its tribal heads with the Sri Maharaja; (4) The Batubara tribe with the head of his tribe is Datu Semu Wangsa; and (5) The tribe of Boga with the head of his tribe is titled Datuk Indra Muda.

When the kingdom of Batubara formed a council, as the treasurer is from the Boga tribe (Sinar, 1991: 134).

According to Anderson's records that arrived on February 21th, 1923 arrived at Kampung Boga and met a Syahbandar from Deli (Ahmud) in a neat bungalow built in European style Anderson when entering the field was given a salute with five gunshots while waiting for Sri Maharaja Lela, brother of King Bindahara. From there to a small village called Pematang with a village head called Datu Samoangsa. Anderson feels that Pematang is a big place, lots of residents, big houses, there are a bunch of wild pigs next to the river, and there are 4 (four) feet long iguana. There are pigeons and other birds on the tree, lots of fish and cheap cost of them.

It also encountered silk and cotton fabrics, with a tartan pattern with gold thread, and lots of raw silk needed. A new semifinished tartan sheets were done. In the afternoon meet with the heads and accompanied by music and dance. It also encountered silk companies and cotton garments, with tartan patterns and gold threads, and a lot of raw silk was needed. A new semi-finished tartan sheets were done. In the afternoon meet with the heads and accompanied by music and dance. Also according to him, coal people are: …… The Batubara people appear to be a happy, contented, inoffensive race, every countenance smiling, and every house open to the reception of strangers. The women have not that odious custom of making large holes in their ears, as at Delli and Langkat. They are a fair race, and some are really handsome. They are not disfiguring their mouths by chewing betel. Many of the young men abstain from the use of seree altogether. …………..

Batubara people are happy, contented, non-disruptive, smiling face, and all homes are open to foreigners. Women have a habit of making big holes in their ears, like in Deli and Langkat. They are very happy, and some of them look handsome. They do not stain their mouths with betel. Young men together abstain to use betel.....

From the results of research in Bogak have found three important things for the source of history and archaeology are (1)

boat; (2) European currency; and (3) cannons. Especially for boats or sampans from the remaining materials there is found an absolute calendar with carbon radio analysis by calculating the remaining C14 on organic objects. The results show that between 240 ± 120 BP (1950), i.e. 240 ± 178 years ago, or in other words that the carcass originated from 200s years ago (Koestoro, 2008: 26).

The discovery of the shipwreck site in good condition is an advantage and based on observations, it can be seen that in the area around where the boat discovery was not found the rest of the boat work, wood chips (tatal) example, and this can be interpreted as an indication that the boat is not in place of manufacture. About the existence of these boats at the discovery site, it can be stated. The existence of the boat is at the bottom of the shoreline is the result of the occurrence of deposition that has lasted for a long time.

It is alleged that the boat was deliberately stranded, laid there, and gradually the sedimentary material that water brought over the boat. Later the sediment layers that cover it become thick. Then by the activity of scouring by the sea water is strong enough and lasts long, the layer of land that previously covered the boat finally disappeared and poked out the body of the boat was to the surface.

This needs to be addressed well, that the invention of Bogak Beach boat is a cultural heritage object that is closely related to people's lives in the area at least at the beginning of the 18th. Many sailors and merchants of different countries/nations sprang up the life of the economy and foster the multiethnic life that will give a new horizon to the people of North Sumatra (Koestoro, 2008: 31).

While the findings of the European currency which, if associated with Anderson records that time was also located in Kampong Bogak mention that .......till I arrived, no coins but dollars were current there, and these only of the large bust; but I paid him now. At his desire, in small dollars, sicca rupees, sukus, and talis, the Pinang currency; being proof of their good intentions….. So in the area do not encounter coin currency but the dollar, also currency from Pinang like rupee, tribe and rope. When the discovery of the canoe found some currencies, among others, Netherlands East Indies currency dates 1887, made of silver, and worth 1/20 guilders.

This is the currency of Koninklijke Leidong Munt, Utrecht, and The Netherlands. While in the back there is a Javanese script “sapnyaba rayutus rupiyah” and Arabic script “sakdu ratus rupiyah”. That means the currency is worth a hundred dollars.

There are also currencies originating from the British merchant or EIC = East India Company, and listed in 1887. The 1219 Hijriah it means 1804 AD. This reinforces that the canoe was used around the end of the 18th century and early 18th century AD. Was it then that no longer used the currency when Anderson to Bogak or not still need further research. It was visible trade between nations.

The findings of cannons in several places in Bogak and particularly in the Batubara district relate to data showing that as many as 49 cannons were brought for the war by the Dutch at the time of the naval deployment with a marine army of 1000 men, they arrived by ship Djambi, Sindoro, Amsterdam, Montrado, Delfzil, and Dasson.

The Army Commander is W.E.F. Heemskerck, and Commander of the Task Force Mandala is Sea Lieutenant P.A. van Rees. The expedition sailed from Batavia on 20 August 1865 and landed on Batubara on 12 September 1865 and in Bagan Asahan on 18 September 1865.

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3.

CONCLUSION

From the research results can be seen that the object of current findings has high historical and archaeological value that should be preserved and recorded as the history of the Indonesian nation in general and Batubara Regency in general. When the discovery of the canoe also found some currencies, among others, Netherlands East Indies currency dates in 1887, made of silver, and worth 1/20 guilders.

This is the currency of Koninklijke Leidong Munt, Utrecht, and The Netherlands. While in the back there is a script of Java "sapnyaba rayutus rupiyah" and Arabic script "sakdu ratus rupiyah". That means the currency is worth a hundred dollars.

There is also a currency that comes from the British trading partnership or EIC = East India Company, and listed numbers in 1887. Also, the currency is using the Arabic script that mentions the year 1219 Hijriah or 1804 AD. The existence of the findings provides benefits for the development of science related to history science, archeology, environmental science, and knowledge relating to the existence of trade in the area, especially the development of history and it is expected the local government can produce a policy in knowing the history of maritime history development in the area.

Bogak in the past has a big role, especially in the 18th century to 20, it is seen from the foundations found, and be it a boat or European currency that supports the statement that there has been trading between the kingdoms on the coast of East Sumatra with Europe. In addition, the invention of cannon that further reinforces the notion that there has been European involvement in the land of East Sumatra.

The boat is a cultural heritage object that is closely related to people's lives in the area at least in the early 18th. As many sailors and merchants of different lands and nations sprang up the life of the economy. Another urgency is the practical benefit of being able to use past experiences written on the paper, and then as an attempt to explore local sources of history in the region. Especially about the existence of natural and cultural potential and history at Bogak Beach, Tanjung Tiram, Batubara Regency, North Sumatra Province.

Breman, Jan, (1997) Menjinakkan Sang Kuli. Politik Kolonial Pada Awal Abad Ke-20. Jakarta: KITLV dan Pustaka Utama Grafiti.

Husny, Tengku H.M. Lah, (1978) Lintasan Sejarah Peradaban dan Budaya Penduduk Melayu Pesisir Deli Sumatra Timur, 1612 – 1950. Jakarta : Departmen Pendidikan dan Kebudayaan Jufrida, (2001) Batubara, Perjalanan Sejarahnya di Pesisir Timur Sumatera. Dalam Berkala Sangkhakala, Nomor : 09/2001, Juni 2001.

Medan : Balai Arkeologi Medan Lucas Partanda Koestoro, dkk. (2008) Subfosil dan Bangkai Perahu Di Pesisir Timur Sumatera Utara. Dalam Berita Penelitian Arkeologi Nomor 20. Medan : Balai Arkeologi Medan Nastiti, Titi Surti, (2003) Pasar Di jawa Masa Mataram Kuna abad VIII – XI Masehi. Jakarta : Pustaka Jaya Nasution, Farizal dan Asli Br. Sembiring. (2007) Budaya Melayu. Medan : Badan Perpustakaan dan Arsip Nasional Propinsi Sumatera Utara Sinar, Tengku Luckman, (1991). Sejarah Medan Tempo Doeloe. Medan : Perwira ---------, (1975), Sumatera Utara Di Bawah Kekuasaan Hindia Belanda Jilid I. Medan :Tp ---------, (1991) Sejarah Medan Tempoe Doeloe. Medan : Perwira Thaib, Rustam, (1959) 50 Tahun Kotapraja. Medan Jawatan Kotapraja I

3.1.Suggestion The historical and archaeological remains of Bogak beach in the form of boats/canoes, currency and also cannons can be used for tourism, where the area can be used as a tourist attraction or tourist destination. Tourism is a means to accelerate the unity of the nation and the nations of the world, because they know each other's culture. Cultural diversity is the wealth that belongs to everyone. It is not to be a means of differentiation but instead becomes the medium of self-knowledge respectively.

It should also be realised that introducing cultural richness through the findings of history and archaeology as well as activities to increase tourist visits. Therefore, it is necessary to cooperate with various parties so that archaeological and historical findings in Bogak Beach are sustainable all the time. It will also prosper the surrounding community if used as a tourist attraction, and able to increase the level of tourist visits.

Reference Anderson, John Esquire. (1926). Mission to East Coast Sumatra in M.DCCC.XXIII. London: William Blackwood, Edinburgh and T. Cadell, Strand.

Asiyanto, (2008) Metode Konstruksi Bangunan Pelabuhan. Jakarta : UI Press.

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The Archaeological Architecture of Kota Johor Lama Fadhillah Mohd Nasir1 Helena Aman Hashim 2 Department of Architecture, University of Malaya, Kuala Lumpur Abstract: Built heritage is one of the important cultural assets which inclusive historic buildings; archaeological sites; township; citystates; and structures. It signifies physical evidence and represents layers of historical civilization in the built environment. Archaeological sites could be deemed as partaking both historic and architectural significance in the built heritage based on its remarkable occurrences.

Kota Johor Lama has been gazetted by Jabatan Warisan Negara Malaysia under the category of the national archaeological site. The history of Kota Johor Lama had begun in 1540. The fortress was rebuilt and strengthened as part of the tactical measures taken by the Sultan of Johor. Kota Johor Lama had witnessed battlefront against the Portuguese, Aru, Acheh, and Siak. Constant assault enforced the fortress to be competent in offend and defend. Excavation works were established in the 1930s, 1950s and 1960s to investigate the remaining artefacts and structures at the ruined fortress. The military architecture of Kota Johor Lama is reputably signifying the vernacular approach on its tactical measures. It represents an example of a Malayan fortress built in response to the condition state of that particular time. Fortified with mounds at its perimeter; located at rock-strewn and steep riverbank; visible view to oversee weak point of the area, and armed with Malayan firearms established this fortress to endure any assaults from the enemies. Based on the archaeological reports, this paper is focusing on the architecture specifically on the military architecture of the Kota Johor Lama. Perhaps this study will deliberate the correlation of both disciplines in archaeology and military architecture which have been overlooked in the field of built environment.

Keywords: Archaeological site, Malay city-state, military architecture, fortress 1. INTRODUCTION 1

Heritage significance diverges from its history; culture; social; archaeology; architecture; nature and aesthetic values. Historic buildings; archaeological sites; township; city-states; and structures are specifically important cultural assets of built heritage. The historic archaeological sites were significant physical evidence of the past and prospectively could broaden the knowledge of earlier activities or events.

Building up what is known as the built environment as according to Drennan (2010) was the human approach by manipulating its environments. Creating structures in response to the availability of technology, material, man skills, and surrounding shaped better structures and edifices. The architecture and construction techniques of heritage buildings; archaeological sites; or even structures could not stand alone without the interference of other related fields such as the history and archaeology. These disciplines could be working together on how to obtain the evidence, to validate the chronology, to cross-check the occurrences, and to substantiate the building materials.

Mohd Nazri and Abdul Aziz (2011) implied that it is necessary to look back at the history which it could contribute to the profound sense of appreciating what had happened before.

Besides, perhaps it could boost one’s gratitude to the greatness of the nation. Kota Johor Lama was one of the earliest Malay fortifications that were built after the fall of Melaka to the Portuguese. Even though it was not the first fortification that was built after the last Sultan of Melaka retreated to Johor, but it signifies great aspiration towards the construction of Malay citystate. Based on the archaeological reports, the military architecture of the Malays could be discovered.

The Malay nation was remarkable in its history and heritage.

The Malays had demonstrated their richness in its culture, arts, tradition, architecture and even the ability to make weapons. Malay architecture had shown the technology and sustainability in the construction of the royal palaces and dwellings. It can be perceived that the Malays expertise in construction was not limited to build houses but arguably in building fortresses as well (Mohd Koharuddin, 2007).

Defense structure was erected to play a significant role in the battle procedure. The difficulty to survive in a battlefield according 1

1 Postgraduate student in, Department of Architecture, University of Malaya, Kuala Lumpur, Malaysia; Email: hallihdaf@gmail.com 2 Lecturer, Department of Architecture, University of Malaya, Kuala Lumpur, Malaysia; Email: helena@uni.edu.my

to Abu Abd. Al-Halim (2014) is variable based on the war situation. The need of fortifying has become crucial to foresee any threat from the enemies. In the Malay world itself, the remaining fortress or Malay city-state has indicated military history. The varied approach on its tactical aspects and military architecture feature giving the impression that each of Malay fortresses was built according to the needs; functions and circumstances demanded at that specific time.

2. METHODOLOGY This paper focuses on historical context and archaeological data of Kota Johor Lama and employs historical research method to the deliberate military architecture of Kota Johor Lama. Historical context denotes to past conditions that may influence the present.

According to Schensul (2008), psychological characteristics in specific place and time could be shaped the society’s social, economic, political, and physical factors. In this paper, to better understands the military architecture of Kota Johor Lama it is important to know how it was evolved and what shaped the establishment of this city-state. A critical perspective on historical context and archaeological data would appraise factors contributed to previous situations (Lundy, 2008; Schensul, 2008).

For historical research, references and sources must be crosschecked and cross-validated (Schensul, 2008). Thus, site observation and site visit were done to gather the primary data.

Secondary evidence was collected through literature review which includes references from archival records, information gathered from the Kota Johor Lama Museum, books, journals, photographs, and maps.

3. THE CITY-STATE OF KOTA JOHOR LAMA 3.1 City-State along the Riverside of Sungai Johor (1528 – 1719) The term Malay city-state encompasses of the palace for the Sultan, public buildings and simultaneously embody as a fortress.

Early settlements or villages in the Peninsular Malaysia begin along the riverside or coastal area. It can be said that before any particular area expands into a city-state for a successor's administration centre, there was an inclusion of the existing settlements or villages.

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Ezrin and Roslan (2009) in their discussion describes that every settlements or village is a complete stand unit at which point because of the development of trade, those areas that occupy with strategic location had developed into entrepot which eventually became the city and established as the fortification. This is supported by Meor Ahmad Noor (2001) who mentioned that the newly selected area opened by the Sultans are commonly had its population in presence which typically established at the river estuaries or coastline. This strategic placement allows the establishment of sustainable economic and politic activities.

The early establishment of Johor Sultanate was started after the fall of Melaka Empire to the Portuguese in 1511. Sultan Mahmud Syah I, who was the last Sultan of Melaka fled to Johor and established himself as the first Sultan of Johor. Sultan Mahmud Syah I had enthroned few places including Bintan and Muar.

Figure 2 Genealogy of the Johor Sultanate and correlation with their fortification.

(Improvised from Wilkinson, R. J. (1955) –the above pictorial by Author Figure 1 Location of Johor city-states along Sungai Johor.

(Improvised map based on gathered information from Muzium Kota Johor Lama) –the above pictorial by Author Sungai Johor had become the most critical location of Malay city-states for the Johor Sultanate as it witnessed numbers of fortifications were opened along this riverside (Ab Razak, 1998; Abdullah Zakaria & Zainal Abidin, 1994; Muzium Kota Johor Lama, 2014). The geographical location of Sungai Johor can be described as relatively insulated. Thus it is sheltered from monsoons. The wide and deep river allows the merchant to transit and trade which established Johor as an entrepot to compete with Malacca and Aceh.

Referring to Figure 3.1, it indicates the location of Johor citystates along Sungai Johor. There were seven (7) Johor’s city-states that could be retrieved which are Kota Kara; Kota Sayong; Kota Touhid; Kota Batu Sawar; Kota Seluyut; Kota Panchor and Kota Johor Lama. The strategic position makes Johor as a gateway to the south of the Straits of Melaka and able to control the sea trade from the west and east region. Johor could strengthen its position as the entrepot in the Selat Melaka with the assistance of Orang Laut who helps to patrol the Johor maritime.

To discuss concisely on the historical background of Kota Johor Lama, it is crucial to visualize the interrelationship between each city-state and the Sultan of Johor who commanded it to be built.

Frequently, data sources on the history of the Sultans or his fortifications were written descriptively, and somehow it is quite challenging to grasp or understand the whole story as it might be overlapping. Thus, to assist in a better understanding, a pictorial on the genealogy of the Johor Sultanate and correlation with their fortification was developed (refer Figure 3.2).

As shown in Figure 3.2, it is apparently identifiable which fortifications were built at the riverine of Sungai Johor in the district of Kota Tinggi. There are also fortifications which were not built in the riverine area. From the 13 fortifications, only 7 of them are located in Sungai Johor and Kota Johor Lama was chosen twice as the administration centre for Johor government. This is one of the arguments why this paper is concentrating on the Kota Johor Lama to be deliberated further besides its remaining physical evidence and historically is clear.

The fortifications built along Sungai Johor are concurrently functioned as the administration centre for the Johor government and arguably became the city-state of Johor. From the Figure 3.2 also it can be screened, there are a few of the Sultan Johor who opened more than one fortification. This probably occurred as an

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action to replace the former fortification that may have been destroyed or no longer suitable to defend as the administrative and defensive center for the Johor government.

3.2 Historical Background The construction of Kota Johor Lama was founded by Sultan Alauddin Riayat Syah II, the second Sultan of Johor who was descendant from the Melaka Sultanate. Sultan Alauddin Riayat Syah II first built his ruling centre at Kota Kara (1529-1535) and Kota Sayong (1535-1540) before moved to Kota Batu or Kota Johor Lama in 1540 (R. O. Winstedt, 1979).

Kampung Johor Lama or also known as Johor Kampung has existed before the construction of Kota Johor Lama by Sultan Alauddin Riayat Syah II (Muzium Kota Johor Lama, 2014). Upon the arrival, Sultan Alauddin Riayat Syah II had ordered his Lama Bendahara to assemble Kota theJohor aborigines to build him a settlement. R. O. Winstedt (1992) indicated that the fortification was fortified with ditches and there was palace built within the area besides other facilities includes mosques, audience hall, drum-stand, ponds, and wells.

Sultan Alauddin Riayat Syah II successfully revived the glorious era of the Melaka Sultanate in the administration of more than 20 years in Kota Johor Lama (Buyong, 1980; Muzium Kota Johor Lama, 2014). During the administration in Kota Johor Lama, Sultan Alauddin Riayat Syah II encountered with several attacks and threats from the Portuguese and Acheh. Portuguese was not content with the achievement of trading activities in Kota Johor Lama which affected the Portuguese profit held in Kota Melaka (Fortaleza de Malacca). During assault of the Portuguese, Johor army managed to defeat the attack and Johor Sultanate remain its sovereignty.

Acheh on the other hand, strike attacks to the Sultan Alauddin Riayat Syah II’s administration in Kota Johor Lama because they wanted to expand their colony and simultaneously had an authority of conquering the trading activities around the Malay Archipelago.

Besides, Buyong (1980) recorded that the patronage given to Ratu Aru by Johor when Aru was attacked by Acheh made Johor as a target for Acheh. The glory administration of Sultan Alauddin Riayat Syah II declined after Kota Johor Lama was defeated by Acheh attack in 1564. Sultan Alauddin Riayat Syah II, the royal family, and his officers were captured and taken to Acheh (Buyong, 1980; Wilkinson, 1955). During the reign of Sultan Muzaffar Syah the third Sultan of Johor, His Highness opened a new fortification in Bukit Seluyut known as Kota Seluyut and the administration remained during the fourth Sultan of Johor, Sultan Abdul Jalil Syah I. Kota Johor Lama at that time was left abandoned for nine years.

It was under the ruling of the fifth Sultan of Johor, Sultan Ali Jalla Abdul Jalil Riayat Syah II; His Highness reopened Kota Johor Lama and succeeded as the Johor administration centre in 1573.

The fortification was enlarged and fortified with structured mounds. Consistent with a purpose of fortification, Kota Johor Lama was surrounded by the palace, chieftain houses, settlement and community facilities (Abdul Halim, 1990; Raiha, 1981). Ab Razak (1998), Abdullah Zakaria and Zainal Abidin (1994) stated that Kota Johor Lama had become one of the most important entrepots in the Malay Archipelago that attained the glory of trade activities as achieved during the Melaka Sultanate period. This remarked another chapter of the glorious era in Kota Johor Lama.

The attacks and counter-attacks were prolonged until the administration years of Sultan Ali Jalla Abdul Jalil Shah II. Sultan Ali Jalla Abdul Jalil Shah II with the coalition with Sultans under Johor's patronage and the Dutch did plan a large-scale attack towards Portuguese. The Portuguese in Melaka was almost defeated, but with the military aid of Portuguese in Goa, they succeeded to contain the attack (Buyong, 1980; Muzium Kota Johor Lama, 2014).

In 1587, the Portuguese troops launched a large scale invasion and besieged Kota Johor Lama for counter-attack but were defeated in that year later. Kota Johor Lama suffered total demolished in a massive conflagration. This situation forced Sultan Ali Jalla Abdul Jalil Shah II retreated and opened a new fortification in Batu Sawar (Buyong, 1980; Muzium Kota Johor Lama, 2014). Therefore, it was the end of glory days of Kota Johor Lama as one of the great power to be reckoned around the Malay Archipelago.

3.3 Archaeological Report on Kota Johor Lama

Figure 3 Satellite image: Current location of Kota Johor Lama, Kota Tinggi, Johor.

(Source: Google Earth, 2015) Kota Johor Lama was located within Kampung Johor Lama in the district of Kota Tinggi, Johor. Referring to the current location of Kota Johor Lama as per Figure 3.3, it is situated on the riverside of Sungai Johor. It was built quite secluded and not located at the immediate of Sungai Johor downstream Perceiving at the positioning of this fortification.

Kota Johor Lama is also known as Kota Batu. It was one the earliest Malay fortifications built dated in 1540. This fortification has a long history as an administration and trade centre of the Johor Sultanate government. The fortification or administration centres for Johor government are consistently shifted from one location to another due to enemy threats, and Kota Johor Lama was one of the remaining fortifications along the Sungai Johor (Ab Razak, 1998).

Referring to Lee Ai Ywee (1994), stated there were three (3) phases on excavation report of Kota Johor Lama starting from the 1930s, 1950s to 1960s.

Excavation Report / Year Excavation Report on the 1930s

Excavation Report on the 1950s

Summary of archaeological findings on architecture ● The earliest research was done indirectly or directly on the 1930s. From the observation, a fortress with mound was found. These initial findings lead to further research to establish and strengthen previous historical reports. ● Gibson-Hill J.R.Logan recorded the discovery of that mound. But somehow, no further excavation was done by him. His findings were more beads, gemstones, Ming blue and white porcelains, tombs, and Siamese Buddha heads. ● Johore Survey Department had done topographical investigation upon nearby kampung and the fortress. These findings contribute to the ‘Encampments and Moats of the Fort at Johor Lama’ which published by R.O.Winstedt (refer Figure 3.2).

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Excavation Report on the 1960s

● Paul Weatley investigated the fortress structure and discovered 3 meters depth trenches surrounded the mound which fronting Sungai Johor. ● Excavations done by G.de.G.Sieveking was focused on the character of the mound. There is an embrasure pointing down to the port.

The ruined stones and logs were found and estimated to be gun-platforms. ● There were trenches on the slopes overlooking the port. ● There were old alluvium and reef coral substance found outside the mound. ● Excavation works done by W.G.Solheim II and John Matthews. Through the research, there were two occupational times and two times of ruined occurred in this fortress. It wasclear evident based on archaeological findings.

Figure 5 The fortified wall of Kota Johor Lama drawn by Buyong Adil in 1971.

(Source: Abdullah Zakaria, G., & Zainal Abidin, B. (1994). reprint from Buyong, A. (1971).

Figure 4 The map of ‘Encampments and Moats of the Fort at Johor Lama’ in 1932.

(Source: Winstedt, 1979)

Figure 6 The fortified wall of Kota Johor Lama drawn by Abdul Halim Nasir in 1990.

(Source: Abdul Halim, 1990)

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Figure 7 The fortified wall of Kota Johor Lama based on Kamaruuddin Ab. Razak in 1998.

(Source: Ab Razak, K. (1998). Peninggalan sejarah di persisiran sungai Johor. Selangor: Percetakan Asni Sdn Bhd.)

Kampung Johor Lama Kota Johor Lama Museum Sungai Johor

Mound [B]

Mound [A]

Open access [D]

Mound [C]

Fortification of Kota Johor Lama

Figure 9 Satellite image: Fortification of Kota Johor Lama.

(Source: Google Earth, 2015)

3.4. Discussion on Military Architecture of Kota Johor Lama in Relation with Archaeological Reports Based on the information gathered from Muzium Kota Johor Lama (2014), Kampung Johor Lama was part of the fortification’s planning. Even though the fortification had suffered massive ruined during the reign of Sultan Alauddin Riayat Syah II, yet there were remaining settlements or kampung in that area (Abdullah Zakaria & Zainal Abidin, 1994; Buyong, 1980). In 1540, Sultan Ali Jalla Abdul Jalil Shah II came to reopen the fortification. Upon the arrival of Sultan Ali Jalla Abdul Jalil Shah II, the existed settlement or kampung became part of the reconstruction of Kota Johor Lama.

The fortification which left abandoned about nine years had been refurbished and enlarged which covered the area of a hilltop includes a tributary (Abdul Halim, 1990). From the description of

Figure 8 Plan sketch during the site visit at Kota Johor Lama in December 2014.

Abdul Halim (1990), he did mention that the Sultan and aborigines were lived harmoniously within the area of Kota Johor Lama. This is asserted with the previous description by Shepard (1961) which it can be presumed that there was a palace built for the Sultan and maybe houses for chieftains even though presently the exact location of the palace and other buildings are still left unidentified.

These built-up undeniably built during the Sultan Ali Jalla Abdul Jalil Shah II supremacy since these major facilities were once built to facilitate during the reign of Sultan Alauddin Riayat Syah II. This intention in some reason indicates the continuation of facilitating the aborigines besides providing amenities for the traders as well.

Kota Johor Lama is one of the fortifications built by the Malays. At present, this fortification physically remains, and its military architecture is observable. This fortification is also known as Kota Batu because it was built on a foreland called Tanjung Batu. Based on the site visit and observation, Kota Johor Lama was enclosed with fortified human-made mounds. It covers a rectangular plan outline and facing the Sungai Johor.

It can be presumed that these mounds were the frontier structure of this fortification. The mound is approximately at 4 to 5 feet (1.5 to 1.7 meters) in height and measures at 4 feet (1.5 meters) width. The height of these mounds is sufficiently suitable to protect the Johor's army by defending behind it. There are two different lengths for these mounds. There are few small mounds with approximately at 6 to 9 feet (2.0 to 3.0 meters) long which facing the Sungai Johor (labelled as Mound [A] in Figure 4.5).

There are another two elongated mounds at side's measures roughly at 100 feet (30 meters) in length (labelled as Mound [B] and Mound [C] in Figure 4.5). The distance observed between both Mound [B] and Mound [C] is around 66 feet (20 meters) apart.

Within that rectangular plan, the outline is an open flat area.

The fortified mounds only secured at the 3-sided portion of the rectangular plan outline. The other side was left open, and it can be assumed that this part leads to the settlement or kampung area (labelled as Open Access [D] in Figure 4.5). At the same time, it might be one of the execution plans if there is an event of overthrow where the open area will facilitate for the people to

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retreat. Thus, the non-enclosed rectangular plan outline might work for Kota Johor Lama as the people might filtrate and not besieged within the fortification.

Physically, the fortified mounds were built with heaps of soil.

But according to Abdul Halim (1990), the mound was layered with blocks of solid stone and gravel fragments which added the strength of these mounds. According to Lee Ai Ywee (1994) based on the archaeological reports in the 1950s, there were old alluvium and reef coral substance found outside the mound. Abdul Halim (1990) described that the fortified mounds were layered with solid stone blocks and Shepard (1961) specifically mentioned the solid stone blocks are known as alluvium. During the observation, it can be retraced that the solid stone blocks are positioning beneath the fortified mounds (Figure 4.10). The layers beneath the mounds can be identified by applying stratigraphy study done by the Museum Department during the excavation works in 1960 (Abdullah Zakaria & Zainal Abidin, 1994; Muzium Kota Johor Lama, 2014).

In addition, the pictorial reference from Abdul Halim (1990) as per Figure 4.9, shows that these fortified mounds were assembled with earth.

Figure 10 Layers of material at the fortified mounds.

(Source: Abdul Halim, 1990)

parallel with the findings of archaeological reports in the 1960s where the excavation works done by W.G.Solheim II, and John Matthews found there were two occupational times and two times of ruined occurred in this fortress.

The construction of Kota Johor Lama was certainly manipulating the site’s topography. Referring to Figure 3.4, the map of ‘Encampments and Moats of the Fort at Johor Lama’ in 1932 shows the topographical details (Lee Ai Ywee, 1994).Referring to the sectional outline as per Figure 3.12, Kota Johor Lama located at the riverbank of Sungai Johor. The foreland of Tanjung Batu is naturally possessed with huge rocks and stones at its steep terrain. The steep terrain indirectly could assist in delaying the mobility of the enemies. The enemies need to climb up the rock-strewn surfaces to reach the top which might be challenging to further any attacks as the Johor's army may persist the counter-attack.

Figure 12 Sectional sketch on observation at Kota Johor Lama.

Over the observation, physically the fortified structure at Kota Johor Lama was straightforward. As mentioned in the previous sub-topic, these mounds were the frontier of this fortification and visually were the only fortified structure built elongated at the headland. The construction method for the fortified mounds was irrefutable as one of the defensive strength of Kota Johor Lama. Assembling solid stone blocks as the hidden construction method beneath the heaps of solid which structuring the mound affirms it can withstand the artillery attacks of the enemy.

Even though Winstedt (1992) mentioned, there were no walls or towers at Kota Johor Lama but to refute on his statement regarding the walls, the arrangement of these mounds, in fact, creating and defining the fortified wall of the Kota Johor Lama.

Correspondingly, this fortification does not have any tower as mentioned by Winstedt (1992) which might be related to its location.

Figure 11 Solid stone blocks beneath the fortified mounds.

There is two interval time in 1564 and 1787 where the earth layers were reform (Abdul Halim, 1990; Abdullah Zakaria & Zainal Abidin, 1994). The earth layers strengthen with blocks of solid stone and gravel fragments placed inside it. Abdullah Zakaria and Zainal Abidin (1994) added there is cockles' residue which might be one of the materials used to strengthen the mounds. On top of these, there is another earth layer that covers the materials beneath it. The intention was to conceal the blocks of solid stone, and gravel fragments thus make it invisible and were the foundation or key strength of these fortified mounds. This is

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Figure 13 The mounds arrangement which creates and defines the fortified wall of the Kota Johor Lama.

This location offers a clear view towards Sungai Johor situated at the hilly riverside. As described by Shepard (1961), Kota Johor Lama has a commanding position which gives advantages in its battle procedure as the troops were able to observe any assault. The terrain of Tanjung Batu is rock-strewn, and its slippery surfaces made it difficult for the enemies to climb up onto Kota Johor Lama. Abdul Halim (1990) also notes the surrounding area of Kota Johor Lama was surrounded by swamps and bushes which restraint movement of the enemies. These natural features did gives advantages to the Johor's defence strategy.

Ab Razak (1998); Abdullah Zakaria and Zainal Abidin (1994) did mention; there were trenches outside the fortified wall.

However, the remaining trenches were unable to be seen clearly which might imply there was corrosion that disturbs its form. Apart from that, it is possible that the sloping terrain outside the fortified wall may make it difficult to dig the trenches at its adequate depth.

There was a shallow, narrow ditch on the inside at the foot of the rampart.

(Abdul Mubin, 1961, pp. 36).

In addition, according to Shepard (1961), there is the existence of ditch and rampart which apparently built as an element of tactical use. However, both of these military architectural elements mentioned are no longer visible.

Figure 15 The cut-out at the intervals of mounds which possibly are openings for gun or cannons embrasures (the fortified wall of Kota Johor Lama).

Additionally, the cut-out at the intervals of mounds suggesting it were probably for cannon embrasures as mentioned in archaeological reports in the 1960s (Lee Ai Ywee, 1994).

Excavations done by G.de.G.Sieveking found an embrasure pointing down to the port where the ruined stones and logs were estimated to be gun-platforms. The cut-out intervals are strategically placed facing the Sungai Johor. There were also possibly gun-platforms made up from wood to hold the position for the cannons (Abdullah Zakaria & Zainal Abidin, 1994; Shepard, 1961). This is being supported by few scholars who described that Kota Johor Lama was armed with cannons; Buyong (1980), Abdul Halim (1990), Winstedt (1992) and Mohamed Roselan (1998).

Further descriptions from the scholars are as following: Dalam peperangan itu, pasukan askar-askar Portugis yang diketuai oleh Matheus Pereira Sampaio telah dapat menawan Kota Batu setelah beberapa ramai askar-askarnya terkorban dan askar-askar Portugis yang telah menawan Kota Batu itu telah menggunakan meriam di kota itu menembak askar-askar Johor.

(Buyong, 1980, pp. 51). ..di Kota Batu mereka telah merampas kira-kira 800 pucuk meriam gangsayang besar-besar serta juga beberapa banyak emas dan perak.

(Abdul Halim, 1990, pp. 96).

Johor Lama had no walls or towers, but the hill whereon it lay was (as today) a peninsula round which a river took a sharp bend. The fortifications were of wood but strong with many cannons.

(Winstedt, 1992, pp. 2728).

Kota ini dilengkapi dengan senjata-senjata dan meriam yang ditempatkan di tembok kota yang terletak di hujung tanjung.

(Mohamed Roselan,1998 , pp. 26).

Figure 14 View from the sloping terrain overlooking the fortified wall of Kota Johor Lama. There is no apparent sight or indication of the remaining trenches.

Both Mohamed Roselan (1998) and Winstedt (1992) mentioned the fortification were fortified with cannons. The supporting statement by Abdul Halim (1990) and Buyong (1980) further described that the Portuguese had seized cannons from Johor’s armies which affirms that Kota Johor Lama approached with impartially sophisticated war equipment at that time.

Implicitly, it can be said there are no specific military formations practised by the Malays. The military formation that might involve was simply the front liner.

.

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4. CONCLUSIONS The interrelated between history, archaeology and military architecture of Kota Johor Lama were undeniably associated. The standpoint of these disciplines was crucial to obtain the evidence, to validate the chronology, to cross-check the occurrences, and to substantiate the building materials.

Malay city-state or fortress shows the credibility and adaptability of tactical aspects in the Malay war. It was supported by the formation of Malay fortification. It can be said that the idea and expertise of the Malay community during that time can be seen through the construction of this fortification which is not influenced by any other architectural style.

References Ab Razak, K. (1998). Peninggalan sejarah di persisiran sungai Johor.

Selangor: Percetakan Asni Sdn Bhd. Abdul Halim, N. (1990). Kota-kota Melayu. Selangor: Percetakan Dewan Bahasa dan Pustaka.

Abdullah Zakaria, G., & Zainal Abidin, B. (1994). Johor dahulu dan sekarang. Kuala Lumpur: United Selangor Press Sdn Bhd. Abu Abd. Al-Halim. (2014). Ketenteraan dan peperangan: senjata, taktikal dan teknologi. Kuala Lumpur: Dewan Bahasa dan Pustaka.

Buyong, A. (1980). Sejarah Johor. Kuala Lumpur: Percetakan Dewan Bahasa dan Pustaka.

Drennan, M. E. (2010). Architecture in archaeology: An examination of domestic space in Bronze Age Mesopotamia". Spring 5-9-2010.

Ezrin, A., & Roslan , T. (2009). Sejarah ringkas perkembangan bandarbandar Melayu. eprints.usm.my.

Lee Ai Ywee. (1994). Kajian arkeologi di Johor Lama, 1510-1560. In G. Abdullah Zakaria & B. Zainal Abidin (Eds.), Johor dahulu dan sekarang. Kuala Lumpur: Persatuan Muzium Malaysia.

Lundy, K. S. (2008). Historical research In L. M. Given (Ed.), The SAGE encyclopedia of qualitative research methods (Vol. 1 & 2, pp.

395-399). United States of America: SAGE Publications Inc. Meor Ahmad Noor, M. H. (2001). Konsep sempadan negeri dalam masyarakat. JATI Journal of Southeast Asian Studies(Bil 6), 6997.

Mohamed Roselan, A. M. (1998). Negeri Johor Darul Takzim. Selangor: Oscar Book International.

Mohd Koharuddin, M. B. (2007). Peradaban Melayu. Johor, Malaysia: UTM Press.

Mohd Nazri, A., & Abdul Aziz, H. (2011). Pemuliharaan dan pemeliharaan warisan di Malaysia: Program pemuliharaan Taiping bandar warisan oleh Majlis Perbandaran Taiping (A. A. Hussin Ed.). Pulau Pinang: Penerbit Universiti Sains Malaysia.

Muzium Kota Johor Lama. (2014). In Jabatan Muzium Malaysia (Ed.).

Schensul, J. J. (2008). Historical context. In L. M. Given (Ed.), The SAGE encyclopedia of qualitative research methods (Vol. 1 & 2, pp.

392-393). United States of America: SAGE Publications Inc. Shepard, A. M. (1961). Malayan Forts. Kuala Lumpur: Jabatan Muzium Malaysia.

Winstedt, R. O. (1992). A history of Johore. In A. M. Shepard (Ed.), (pp.

14-29). Kuala Lumpur: The Malaysian Branch of the Royal Asiatic Society. (Reprinted from: Volume X Part III of the Journal of the Malayan Branch of the Royal Asiatic Society in December 1932 and September 1979).

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The Historical and Archeological Heritage as an Object for Tourism Development Efforts in Central Tapanuli Regenc y Suprayitno1, Ratna2, Junita Setiana Ginting3, Handoko4 Department of History, faculty of Cultural Science Abstract: The historical and archaeological heritages scattered in the Central Tapanuli Regency, North Sumatra, have not been functioned as much as possible as tourism destinations, either for economic, politic or tourism interests. In this era of globalisation, all potential must be explored, researched, and exposed to the fullest. The result is clearly for the common good to create a civil society. The Excavation of Historical and Archaeological Potential Program in Central Tapanuli Regency, North Sumatra should be implemented in line with prospects of Central Tapanuli Regency as a potential area of cultural heritage, and a tourist destination city. The purpose of this research is to provide benefits for the development of science related to history, archaeology and also knowledge related to tourism, especially tourism development. It is expected that local government will later make policy to develop tourism in its region, especially in Central Tapanuli Regency. The primary and secondary data collecting procedures are conducted through observation or direct survey to research object, carrying out focus group discussion and searching supporting data to libraries and institutions that are considered the source of data in this research. The research materials are gathered from the source of data obtained directly from the results of observation/survey in the form of cultural data results which are historical and archaeological objects found in Central Tapanuli Regency and also from the secondary data. There are some primary data that need to be researched, which become a collection of individuals that contain predetermined traits. Data analysis method applied in this research is historical and archaeological analysis method that aims to study and explore facts or experiences and developments of the past by trying to draw conclusions and try to make interpretations of data from these events. The final result of this research is to increase tourism visits that impact on increasing public welfare in Central Tapanuli Regency and to maintain existing historical and archaeological sites.

Keywords: Tourism Potential, Historical and Archeological Heritage.

1. INTRODUCTION In general, tourism potential in Central Tapanuli Regency is huge.

In addition to natural attractions, there are also historical attractions and cultural heritage around the area of Barus and its surroundings.

The area is rich in archaeological relics and tombs as the evidence of ancient grandeur so that Barus becomes one of the major ports on the West Coast of Sumatera Island. Historical and archaeological remains scattered in the Regency of Central Tapanuli, North Sumatra, have not been fully functioned as tourist destinations, either for economic, politics, or tourism interests. In this globalisation era, all potential must be explored, researched, and exposed to the fullest. The result is clearly for the common good of creating a civil society. The purpose of this research is to provide benefits for the development of science related to history, archaeology and also knowledge related to tourism, especially tourism development. It is expected that local government will later make policy to develop tourism in its region, especially in Central Tapanuli Regency. People living in tourist areas apparently have the opportunity to add value to their economy through tourism. It starts with careful planning, appropriate steps, and development strategies that are in line with local traditions.

Therefore, spatial planning at all levels should include the preservation of buildings and objects containing a historical value.

It is in the region of Barus which has many archaeological and historical heritage that can be developed.

discussion and supporting data searching to libraries and institutions that are considered to be source of data in this research, such as National Archives of the Republic of Indonesia in Jakarta, National Library of Indonesia, Tourism Office of Central Tapanuli Regency, Medan Archaeological Centre, North Sumatera Provincial Museum, and from researchers conducted as well as from publications or magazines related to cultural relics and studies. The research materials are gathered from the source of data obtained directly from the results of observation or survey in the form of cultural data results which are historical and archaeological objects found in Central Tapanuli Regency and also from the secondary data.

Data analysis method applied in this research is historical and archaeological analysis method that aims to study and explore facts or experiences and developments of the past by drawing conclusions and making interpretations of data from these events.

The primary data include (1) data relating to responses, wishes and opinions of local people with the presence of attractions in the area; (2) socioeconomic and cultural conditions of the community.

While supporting data are obtained from various government agencies with authority and related to tourism development in Central Tapanuli Regency. This data collection is conducted to obtain documents, archives, maps, reports, and so forth as reference material for institutions related to tourism development in Central Tapanuli Tengah Regency, Culture and Tourism Office of North Sumatra Province, and Medan Archaeological Center.

2. RESEARCH METHOD

3.1. DISCUSSION

Research Methods in this study used qualitative methods emphasising in search of primary and secondary data. The primary and secondary data collecting procedures are conducted through observation or direct survey to research object, focus group

3.1 Barus and Potential Tourism of History and Archaeology Barus is a district in Central Tapanuli Regency, North Sumatra,

—————————————————————————————— Indonesia, and the capital is located in Padang Masiang Village. It 1 Head of Post Graduate Dept, Faculty of Cultural Science USU. 2 Lecturer at Dept. of History, Faculty of Cultural Science USU 3 Lecturer at Dept. of History, Faculty of Cultural Science USU 4 Post Graduate Student, Dept. of History, Faculty of Cultural Science USU

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is the city of Emporium and as the centre of civilisation in the 1-17 century as well as called by another name, Fansur. Barus is located on the West Coast of Sumatera with an altitude between 0-3 meters above sea level. It is located at Coordinate 02° 02'05"-02° 09'29" North Latitude, 98° 17'18"-98° 23'28" East Longitude. Barus is adjacent to Andam Dewi District on the north, Sosorgadong District on the south, North Barus District on the east, and the Indian Ocean on the west. In the past, Camphor and spices were a precious trading commodity from this area and traded all the way to Arab and Persia. Camphor was very fragrant and became the main ingredient in the medical treatment in Arab and Persian regions. The greatness of this camphor was well known to the whole world so that it was much hunted, and the price was getting higher. The excessive exploration of camphor results in no more regeneration of these old trees. Currently, it is challenging to find camphor trees, if any the age of the tree has not reached the age to produce the powder existing in the middle of the tree trunk. Barus is an old city and as one of the tourist destinations for archaeological researchers of Islam both from within the country and from abroad, especially in Lobu Tua where French and Indonesian researchers conduct archaeological exploration. We can see the relics of Islamic history in Barus nowadays that is Papan Tinggi and Mahligai tombs.

Barus and its surrounding areas if viewed from all aspects have enormous potential, especially in tourism, marine tourism and other natural beauty. This is supported by the natural conditions and the people of Barus who are friendly as well as many tourist attractions scattered in the area. Coastal attraction is a primary attraction in Barus. Also, it also has a historical tourist attraction of ancient tombs that are the tombs of the spreaders of Islam in earlier times. In this study, the tourism potential intended is the historical and archaeological relics in the form of Islamic tombs and historic buildings in Kota Tua Barus.

The evidence of the remains of Barus in the past to date still exists. Monumental remains to this day in Barus are the tombstones of saints (aulia) and kings together with their families. The tombs are grouped in several tomb complexes, including the Tomb Complex of Mahligai, Papan Tinggi, Tuan Ambar, Tuan Ibrahim Syah and Tuan Maqdum. There is uniqueness in the complex, such as large tombstones equipped with quite a large calligraphy and decorations. Here are some places or complexes that could potentially be a tourist destination:

Some of the specific tombstones with unique shapes and decoration or writing patterns that can be observed are described later.

3.1.2. The Tomb Complex of Papan Tinggi This tomb complex is located in Penanggahan Village, Barus District, Central Tapanuli Regency. This tomb complex is called Papan Tinggi because it is located on a hill about 3000 meters above sea level. The complex large is 40 meters x 15 meters and surrounded by a 160 cm high fence made of wall and iron with an entrance from the south with a width of 120 cm. 7 To reach this area, there are 876 stairs. This tomb complex has been restored by the Department of Education and Culture of North Sumatra in cooperation with the Regional Government of North Sumatra in 1994-1995. In this complex, there are seven tombs, and six of them are clustered with tombstones made of stone. A tomb has a distinctive tombstone between the headstone and the footstone. 8 This Papan Tinggi tomb is the longest tomb and has a large and tall headstone. It is regarded as a sacred tomb and is always visited by people. Many inhabitants around Barus and pilgrims coming from outside the region believe in the mystical story developed that if the pilgrims whisper his request on the tombstone, then any wish of the pilgrim might be granted. And if the request has been submitted, the pilgrim should form a leaf to knot and put on the tree stem around the tomb. If one day the request is granted, the pilgrim should come back to release the leaf and bring it home.

3.1.3. The Tomb Complex of Tuan Ambar It is located 200 meters from the Pananggahan Village highway, not far from the entrance to the tomb complex of Papan Tinggi.

The complex is located at the coordinates of N. 20 01'.926 " and E. 980 24'.913". This tomb complex occupies a tomb area of 20 X 11 meters.

3.1.4. The Tomb Complex of Tuanku Ibrahim Syah This tomb complex is located 15 meters from the intersection of Bukit Hasang highway to Central Tapanuli Regency.

Geographically, it is located at the coordinates of N. 00 55'674" E.1040 29'.543". It is also called Tuanku Batu Badan occupying the area of 15.30 m X 10 m. There are 13 graves in this area.

3.1.5. The Tomb Complex of Tuan Syech Mahdum 3.1.1. The Tomb Complex of Mahligai This tomb complex is located in the Aek Dakka village Barus, which is in the hills covering an area of about 2 hectares. To reach the tomb complex, we can use four-wheeled vehicles with paved road conditions. The road to the tomb complex is rising. Around the complex, there is a church resting house and a car park located on the east of the complex. The total area of the tomb complex is 1960 square meters, and it is surrounded by a barbed wire made by Department of Culture and Education of North Sumatera (P3SK) in 1990/1991 and simultaneously conducted with its restoration. The entrance to the complex is on the east side. The complex is bordered by highways from land that has not been utilised on the west, while on the north is the area of paddy fields.5 The complex of this tomb is in the coordinates of N.20 02'.795" and E. 980 24'.196". In this tomb complex, there are 234 tombs, which are represented by the tombstones. The tombstones are varied from the simple to ornamental ones and from the smallest to largest ones. 6 —————————————————————————————— 5 (Silitonga, et al., 2016, p. 9-10).

6 (Saidin, et al., 2014, p. 1.)

The Tomb Complex of Tuan Syech Mahdum is not far from the edge of the highway in the Village of Bukit Patu Pangan about 500 meters towards the coast and the centre of Barus. Geographically, it is located at the coordinates of N. 20 01'460" and E. 980 25'.053". To reach this tomb, the pilgrims have to climb around 80 stairs. There are also other tombs of his followers in the area.

The area of the complex is around 421.18 square meters with a height of about 5 meters from sea level. Like other ancient tombs, the Tomb of Tuan Syech Machdum also has its own story but the notes to reinforce its existence are incomplete as the other tombs such as the tomb of Tuan Kayu Bungo, the Tomb of Tuan Kayu Anang, the Tomb of Tuan Kayu Api-Api, the Tomb of Tuan Kayu Arang in Kedai Gedang, the Tomb of Tuan Pulau Pane in Sosor Gadong, and the Tomb of Tuan Kampung Solok in Kampung Solok.9 —————————————————————————————— 7 (Silitonga, et al., p. 10.)

8 9

(Saidin, et al., op. cit., p. 5.)

(Silitonga, et al., op. cit., p. 10-11.)

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3.1.6. The Barus Fortress

Barus as one of tourist destinations in North Sumatra and Central Tapanuli Regency must be supported by adequate infrastructure.

Adequate infrastructure will undoubtedly provide a sense of security to tourists who will visit Barus. The most important facility to support tourist visit is accessibility. According to Sunaryo, tourism accessibility is intended as "all facilities that provide convenience to tourists to reach a destination or any related to the tourist destination". Meanwhile, important factors related to tourism accessibility include directions, airport, terminal, required time, travel expenses, transportation frequency to tourist sites and other equipment.10 From the primary infrastructure, some facilities have been met such as highways with good and feasible conditions despite the narrow road. There are also some directions at the crossroads, but the directions only indicate the location not places of interest.

Access to Barus itself can be passed by Medan-KabanjaheSidikalang-Pakkat-Barus route and Medan-Pematang SiantarTarutung-Sibolga-Barus route. In addition to the land route, access to Barus can also be done through the airport Pinang Sori. From Airport Pinang Sori, it takes at least 40 minutes away. Currently, Barus continues to be developed for its transportation access considering Barus is designated as one of the entrance gates to Lake Toba and developed as Geopark Toba Caldera. On occasion, Barus actually can sell tourism related to archaeological and historical tourism, especially the History of Islamic Civilization in the archipelago.

The availability of a place to stay is sufficient as there are seven inns or hotels in the area of Islamic Archipelago site in Barus with the price ranges from Rp.250.000, - to Rp.400.000, -.

Currently, there are being built star hotels in Barus which is located not far from the Zero Point Monument directly facing the beach. In addition to hotels and inns used as a temporary place to stay, a restaurant or restaurant selling typical food of the area will be a unique attraction for tourists. Based on the observations that the research team has done, no restaurant sells typical culinary of Barus. It is an excellent potential considering Barus is an area consisting of several ethnics and cultures.

Other supporting facilities in the area need to be developed more, such as the availability of tourism information centre, money changer, and others. A tourist information centre is only a tool of promotion managed by the Department of Tourism of Central Tapanuli Regency to promote all tourist attractions in Central Tapanuli Regency. However, the availability of tourist information centre (TIC) in the area does not exist yet so that tourists visiting the site without using travel agency services will be confused in getting the information. Besides, Money Changer is not available in the area. The availability of other public facilities supporting tourist activities is still less, such as hospitals located at considerable distance from tourist locations or historical sites and archaeology. Bank and ATM facilities are only located in certain locations and sometimes difficult to reach by tourists. There has been no particular officer for security, such as tourist police and others. The parking area at tourist sites is also critical as a supporting facility. Some locations of tourist destinations do not have adequate parking facilities. Parking is only provided by the surrounding community whose management and retribution have not regularly been managed. Besides, there should be a kind of amphitheatre serving tour guides to provide explanations to tourists about the existence of the site, history and other important values.

The Department of Tourism of Central Tapanuli Regency needs to build information boards on every site or tourist attraction that until now has not been found in all sites.

In addition to facilities and infrastructure, the development of cultural tourism stakeholder engagement is a very important role.

One of them is the stakeholders who bring tourists to cultural attractions. These stakeholders usually come from the tourism industry sector. One of the stakeholders who play a role is the community, especially the community engaged in tourism such as creative communities, community travel agencies and community lovers of culture and history. All these communities are needed to develop tourism in Barus.

However, there is not enough community in Barus until now.

There is a community that is engaged in tourism in Barus like Pokdarwis (Group Sadar Wisata) but has not efficiently run yet.

This group is a group formed by the Department of Tourism of Central Tapanuli Regency. In the future to promote tourism in Barus needs to set up a group of Barus history lovers or cultural activists groups. This group can indirectly promote tourism in Barus because this group of historical sites and archaeology got attention and promoted to the public.

Development of human resources in the field of tourism is both managers and society in general. This human resource development is carried out by conducting regular socialisation or counselling on cultural preservation and tourism awareness, conducting training related to tourism development such as hospitality training, leadership training, information technology training, homestay management training, entrepreneurship training and others.11 The government that plays an active role is the government of Central Tapanuli Regency, North Sumatra Government, the Ministry of Tourism, the Ministry of Education and Culture, and other parties who work together in the development of Barus. The Government of Central Tapanuli Regency as the host and controlling the territory has a broader role in the development of Barus. Department of Tourism Central Tapanuli Regency has become one of the most influential parties in product development, event procurement, promotion, development of tourism facilities, and others in Barus. Also, the Department of Central Tapanuli Regency is also assigned to provide inputs or ideas related to

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10

11

This old Portuguese heritage building is located on the shore of Barus. The castle, which is about half size of the football field, looks unkempt. Buildings made of cast cement and pebbles are partially eroded and received less attention from the government and society. There should be an awareness of keeping the inheritance is important to attract tourists to visit the Barus Fortress in Central Tapanuli Regency.

3.1.7. Zero Point Monument (Tugu Titik Nol) of Nusantara Islamic Civilization Barus Zero Point Monument of Nusantara Islamic Civilization is a new tourist attraction in Barus. This place has just been inaugurated by the President of the Republic of Indonesia Joko Widodo. The zero point marker is the construction of a monument with a ball as the marker. This monument is located right on the shore of Barus at the coordinate point of N 020 00'29.9'' E 0980 24'11.0''. Determination of Barus as the zero point of Nusantara Islamic civilisation indicates that Barus is a city of historical relics and of course many archaeological remains, especially traces of Islamic archaeology.

3.2. Development of Archaeological and Historical Sites in Barus for Sustainable Tourism

(Sunaryo, 2013, p. 173)

(Khotimah, et al., 2017, p. 61).

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tourism development in cooperation with the Department of Transportation, the Department of Public Works, Highways, Department of Industry and Trade, and other parties in the implementation of its activities. In addition to the cooperation between the Regional Government Work Units (SKPD), the Government of Central Tapanuli Regency also needs to make MoU (Memorandum of Understanding) with several private institutions such as travel agency, Indonesian Tour Guide (HPI), Indonesian Hotel and Restaurant Association (PHRI) of Indonesia Travel Agencies (ASITA), and others who play an active role in tourism development in general in Indonesia. 12 In addition to the Department of Tourism of Central Tapanuli Regency, there are also other elements of the central government playing an active role in the development of the area, namely the Cultural Heritage Conservation Center (BPCB) Banda Aceh under the Directorate of Education and Culture, a site for existing culture in North Sumatra and Aceh Provinces. The primary role of BPCB Banda Aceh is to lead to the preservation of the site. Among the government parties, local government and central government, most parties have a large portion the Department Tourism Office of Central Tapanuli Regency and BPCB Banda Aceh. Both parties establish cooperation regarding the development of the site by making a MoU. The potential in the area that can be developed into the object of tourism attraction is not only regarding culture but also of nature or environment (ecotourism). Tourist attraction (DTW) based on nature or environment referred to here is a tour of mountain, river and beach scenery. In addition to the natural beauty, the activities existing in the community and presented as a vehicle for tourists is to watch the tombstone making which is still done until now. The tombstone is a hallmark of inheritance in Barus so that tourists can see the continuity of activities carried out in the past but even done until now. Also, the activity of working in the fields and breeding of camphor tree becoming a primary commodity from 12th to 15th century was also witnessed as tourism. However, these activities are still not well managed as a tourist attraction. Another attraction is an event or festival, but until now there has been no event organised by the government of Central Tapanuli Regency. By looking at the environmental and cultural conditions in Barus, there are at least some events or festivals held in Barus such as the Pilgrimage Festival of the Tomb, the Sikambang Festival, and others. To that end, the local government, both the district and the province, should be able to develop the potential that exists in the region.

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Brahmana, Pertampilan S. (2002). "Kebudayaan di Indonesia dari sisi ide dan material", dalam Studia Cultura, Jurnal Ilmiah Imu Budaya.

Tahun I no. 1. Medan: Fakultas Sastra USU. Drakard, Jane (Ed.). (2003), Sejarah Raja-Raja Barus: Dua Naskah dari Barus, Jakarta: EFEO. Damanik Janianton dkk (ed). (2005). Penanggulangan Kemiskinan Melalui Pariwisata..Yogyakarta : Pusat Studi Pariwisata Universitas Gadjah Mada dan Kementrian Koordinator Bidang Kesejahteraan Rakyat Republik Indonesia.

Guillot, Claude, dkk.,. (2008). Barus Seribu Tahun Yang Lalu. Jakarta: KPG bekerjasama dengan EFEO, Association Archipel dan Pusat Penelitian dan Pengembangan Arkeologi Nasional.

Khotimah, Khusnul, et. al. (Januari 2017.) "Strategi Pengembangan Destinasi Pariwisata Budaya (Studi Kasus pada Kawasan Situs Trowulan sebagai Pariwisata Budaya Unggulan di Kabupaten Mojoketo). dalam Jurnal Administrasi Bisnis. Vol. 4, No. 1.

Koentjaraningrat (ed.). (2004). Manusia dan Kebudayaan di Indonesia.

Jakarta: Djambatan.

Nasikun. (1997). "Globalisasi Dan Pembangunan Pariwisata Berbasis Komunitas" dalam Pengusahaan Ekowisata. Mukhlison dan Frederich C. (ed). Yogyakarta : Fakultas Kehutanan UGM, Pustaka Pelajar dan Unit Konservasi Sumberdaya Alam DIY. Nuryanti, Wiendu. (1993). Desa Wisata dalam Concept, Perspective and Challenge. Yogyakarta : Gadjah Mada University Press.

Pardosi, Jhonson. (2004). "Potensi Tinggalan Arkeologis Sebagai Daya Tarik Pariwisata Budaya", dalam Sangkhakala. No. 14 . Medan : Balai Arkeologi Medan.

Perret, Daniel dan Heddy Surachman (Ed.). (2009). Histoire De Barus.

Paris: Cahier d’Arhipel 38.

Pitana, I Gede. (1999). "Community Manajement Dalam Pembangunan Pariwisata", dalam Majalah llmu Pariwisata; Analisis Pariwisata. Vol. 2 . no. 2. Denpasar : Program Studi Pariwisata Universitas Udayana.

Schouten, F. (1992). "Cultural Tourism And Sustainable Culture Development" Dalam Universal Tourism Enriching or Degrading Cultural, Nuryati Windu (ed), Yogyakarta: Gadjah Mada University Press.

Soejono, RP (ed.). (1993). Sejarah Nasional Indonesia I. Jakarta: Balai Pustaka.

Sunaryo, Bambang. (2013). Kebijakan Pembangunan Destinasi Pariwisata Konsep dan Aplikasinya di Indonesia. Yogyakarta : Gava Media

4. CONCLUSION Potential owned by Barus, Central Tapanuli Regency is a historical tourism in the form of ancient Islamic tombs, the tomb of the saints of Islam spreader in Central Tapanuli. The tombs are scattered in several locations in Barus such as the Tomb of Mahligai, Papan Tinggi, Tuanku Syech Madum and Barus Fortress.

All the potential of existing tourism and supported by a strategic location for travel tours make Barus very suitable to serve as a tourist destination (DTW). Also, from Barus community we will also get religious values, education, knowledge and others. Local government or related agencies such as the Department of Culture and Tourism of Central Tapanuli Regency should pay more attention to the potentials in Barus so that the existence of ancient tombs remains sustainable and historical values are maintained.

Fixing the facilities and infrastructure is needed in tourism to increase the number of tourist visits, especially religious tourism in Barus, Central Tapanuli Regency.

—————————————————————————————— 12

(Khotimah, et al., 2017, p. 62-63).

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Theme 3 Intangible Cultural Heritage

Shifting Meaning of Space in Kajang Padati House in Padang Rudi Elfendes1 Department of Architecture, Faculty of Civil Engineering and Planning, Bung Hatta University Abstract: Kajang Padati House is an identity of vernacular architecture and development of Minangkabau Traditional House specifically located in West Sumatra coastal area. Intangible and tangible aspects of Kajang Padati House are the result of cultural assimilation process from the past which now its existence has reduced. The coastal communities in Padang are known as open-minded people and receptive to new cultures. These, directly and indirectly, occur various architectural changes in Kajang Padati House. This is a descriptive research using a qualitative method. The locus of the research is Kajang Padati House in Padang, West Sumatra Province. The result of this study shows Kajang Padati‟s typology in Padang coastal areas. This study also finds that meanings of space in Kajang Padati have changed related to activity increase within the house, which then led to the establishment of a new space.

Keywords: Kajang padati house, typology, meaning, space 1. INTRODUCTION 

Kajang Padati house is an identity of vernacular architecture that exists in coastal areas in Padang and surrounding areas. The existence of Padang traditional house that still stands can be counted on fingers. This is because of the age of the buildings, and also there is no citizen's awareness to keep and preserve Kajang Padati house. Kajang Padati house is one of the tangible heritage that has own meaning in Minangkabau culture, especially in Padang. A tangible and intangible wealth of Kajang Padati house are the results of the assimilation process of the original culture.

Kajang Padati house is public property, mostly not bound by the custom rules, culture or symbolism so that it can be modified by the needs of the owner. The fact that Padang society is coastal society makes it easy to be affected by new culture and changes.

The influence of globalization on the architectural sustainability of Kajang Padati house causes the change and shift. Padang as the coastal area is an area that is visited by many other communities because of that its culture and custom are assimilated in this area.

The role of the government and the stakeholders which is responsible for the architectural sustainability of Kajang Padati house is very needed, so this local cultural treasures last long and can be felt and seen by the next generation as the related knowledge of Padang local culture.

2. RESEARCH METHODOLOGY This research is descriptive research using a qualitative method.

This research will review the vernacular architecture of Kajang Padati house and the meaning behind the formation of vernacular architecture by looking at the reality condition and phenomena in the field, and refers to the architectural theory and values/norm of vernacular architecture. A qualitative approach is selected because of this method offers research process and human problem and social phenomena understanding. In this approach, vernacular architecture as a sustainable process will be seen from several points of view, one of them as the portrait condition that is dug based on the detailed report from a respondent.

Kajang Padati house in Kanagarian Limau Manih, Pauh district in Padang is selected as the sample of the research. This Kajang Padati house building is one of the formations of form morphology from the development of Minangkabau traditional —————————————————————————————— 1 Undergraduate Student, Department of Architecture, Faculty of Civil Engineering and Planning, Bung Hatta University, Padang 25133, Telp. 0751 7051678; Email: rudielfendes@gmail.com

house. The initial hypothesis is this Kajang Padati house experiencing the shifting meaning of space related to activity increase that leads to the formation of new space.

The methods of collecting data are interview and observation.

The interview techniques used are an in-depth interview and guide the interview. Meanwhile, the observation does getting the realistic Figure of behaviour or event, to answer the question, to help to understand behavior and evaluation of certain aspects as well as doing feedback.Some information collected from the observation result are space, person, activity, object, action, event, time and feeling.

The research variables are the aspect of space, form and function. They will be analyzed from the applicable values/norm in Kajang Padati house architecture, problems and potential development about the shift in meaning or changes that occur at Kajang Padati house due to changes in mindset and lifestyle along with changing times.The next step is to analyze the data that will result in Typology of Padang traditional house based on space, form and function aspects. So, the shifting meaning of rooms in Kajang Padati house can be seen clearly.

3. LITERATURE REVIEW 3.1. Padang City 3.1.1.

Society Structure of Padang City

Padang city is one of the oldest city on the west coast of Sumatra in the Indian Ocean. Padang city is the capital city of the West Sumatera Province which located between 0˚44'00" and 1˚08'35" South latitude and between 100˚05'05" and 100˚34'09" East longitude. Padang Society is a popular term for the minangnese ethnic community who lived in Padang city. Minangnese society (urang awak) is a community group in Indonesia speaking and practising the approved custom in Minangkabau cultural region.

Minangkabau cultural area is West Sumatera, half or Riau land, Northern part of Bengkulu, Western part of Jambi, Western coast of North Sumatera, Southwestern of Aceh and Negeri Sembilan in Malaysia.

Minangkabau area consists of many nagari which are autonomous regions with supreme power because there will be no other social and political power can interfere with custom in a nagari. The formation of a nagari was formerly known from the proverb that exists in Minang indigenous society itself that is from Taratak to be Dusun, from Dusun to be Koto, from Koto to be Nagari, Nagari ba Panghulu. So, the government administration system in Minang area start from the lowest structure called Taratak, and then it develops into Dusun, and then Koto and the

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last to Nagari. Minangkabau custom principle is contained briefly in the statement of Adat basandi syarak, syarak basandi Kitabullah (Custom founded upon Islamic law, Islamic law founded upon the Qur‟an) which means custom based on Islamic teachings.

3.1.2.

3.1.3.

Research Area

The sample of the research is located in Kenagarian Limau Manih, Pauh district, Padang city. One of the segments in the Limau Manih Road corridor is the case study in this study.

Pauh District

Pauh is one of the districts in Padang city, West Sumatera, Indonesia. Previously this district is included into Padang Pariaman regency, but based on Government Legislation number 17 the year 1980, began from March 21st, 1980 this district becomes to the administrative area of Padang, which is the capital of the district located in Pasar Baru2.

4 5 3 1 2 Figure 2: Sample Distribution Map (Source: Author, 2017) The selection of the sample of the research is based on the physical aspect found after doing the observation. Corridor of Limau Manih road has the typology of coastal area building form with less pole rather than darek building that is between 12-20 pole.(Couto, 2013)

Figure 1: Padang City Map and Pauh District (Source: https://www.google.com/petakotapadang) In its age, the place which called Pauah consist of 3 kenagarian, namely:3 1. Kenagarian Limau Manis 2. Kenagarian Pauah V 3. Kenagarian Pauah Sambilan.

After Nagari Limau Manih, Nagari Pauah V and Kenagarian Pauah Sambilan is formed, Nagari Lubuak Kilangan, Nagari Nan XX Lubuak Bagaluang, and Nagari Padang also formed.

Ninik Mamak who come from Muaro Paneh Kubung Tigo Baleh explains that: “ The inhabitants who came from the Kubuang Tigo Baleh area, Solok arrived in the Padang area gradually built the settlement with a frame of rules brought from their home region. Custom or procedure of Pauh society as the same as custom and culture of Minangkabau, for example in kinship, it uses maternal lineage system (matrilineal). The customs are summed up in "adat nan ampek", as well as tribal life, bermamak bakamanakan, bakorong bakampuang, bakoto banagari, ba-andan ba-pasumandan,ba-bako, ba-baki and so on.

In the next development of custom is formed Pauah Si Ampek Baleh which is the unity of Pauah Limo and Pauah Sambilan.

Pauah Limo settle Kuranji areas and surrounding areas. Pauah Si Ampek Baleh consists of 14 clans, in Pauah Limo there are 5 clans that is Jambak, Koto, Tanjuang, Caniago, and Melayu, meanwhile in Pauah Sambilan there are 9 clans that is Jambak Nan Duo, Jambak Nan Batujuah, Koto Nan Batujuah, Piliang, Tanjuang, Sikumbang, Melayu, Guci, and Caniago.

—————————————————————————————— 2 Legislasi.mahkamahagung.go.id Peraturan Pemerintah Nomor 17 Tahun 1980 3 Emral Djamal, “Pauh dan Koto Tangah : Bagian keenam Dari Tulisan Kota Padang Dalam Tinjauan Tradisi” Dunia Hukum dan Budaya, (http://www.boyyendratamin.com/2013/04/pauh-dan-koto-tangah-bagiankeenam-dari.html, accessed on September 22, 2017)

3.2. Typology Typology is a study about type. Type comes from word typos (Greek language), which has the meaning of impression, image or figure from something. Typology is a concept to describe the group of objects based on the common basic character by way of sorting and classifying the variation of the shape and the similarity type.

Word of typology is usually used to describe overall shape, structure or character from a form or certain object. Typology is divided into three main things if we review based on the building object, that is : 1. Site of building 2. Form of building 3. Organization of part of building Thus, typology is a study that seeks the origin or the beginning of the formation of architectural objects. So there are three steps that should be taken : 1. Decide the basic form (formal structure) in every architectural object.

2. Determine the basic characteristic (properties) in every object, based on the basic form of the object.

3. Learn the development process of the basic form until its recent form. The basic form is major geometry elements such as triangle, rectangular, circle, ellipse, and other related variation.

While the other definition describes that typology is a study that related with type from several objects in the common kind.

The introduction of typology will lead to attempts to clarify, group or classify based on certain aspects or rules. These aspects include: 1. Function (including spatial, structural, symbolic use, etc.)

2. Geometric (including form, principle of order, etc.)

3. Style (including period, location or politic geography or power, ethnic and culture, etc.) 4 —————————————————————————————— 4 Antariksa, Hany Perwitasari, Fadly Usman, and Ika Puspitasari, “Pendekatan Deskriptif-Eksploratif dalam Pelestarian Arsitektur

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3.3. Kajang Padati House 3.3.1.

Definition of Kajang Padati House

Kajang Padati house is one of Padang traditional house types which is spread over the coastal area of Minangkabau. This house is one of the vernacular architecture whose existence is not realized by many people. Its non-tapered roof shape that is not like Rumah Gadang in the Darek area makes it different from Minangkabau Traditional House. This house is wooden stage house. The roof is shield-shaped and made from zinc. A commonly open porch is functioned as the living room. The average age of this house is more than fifty years. This type of house is commonly found in Sumatra and elsewhere which are still influenced by Malay culture.

This type of house had been a model during approximately 1950s and 1960s that is functional and comfortable to living. The floor that raised about 1.5 meters from the ground will reduce the humidity due to airflow underneath. The slit of the board on the floor and walls seemed to make this house breathe, so the exchange of air will refresh the space and its inhabitants.The open porch as a sign that the owner is openly and graciously welcome the guests who come to visit.

This house can be categorized as vernacular architecture. A house that born from the architectural morphology of Minangkabau Traditional House as the effect of the assimilation of culture and agreement. This house is the symbol of the greatness of the society in the coastal area. Kajang Padati house is Rumah Gadang for the overseas community in West Sumatra who still runs a matrilineal system like in Darek area in Minangkabau.5The inheritance system still follows the requirements of matrilineal custom that the inheritance has to be passed on to the daughters of a community. In front of the house, there is not much carving like Rumah Gadang in Darek area. The lack of ornament is due to the consideration of efficiency. The addition of ornament with various accessories will increase the cost of construction and house care. The using of ornament sometimes must follow the rules of custom and religion.

Not every people can use the ornament and apply it to a certain position and place. It is related to the Proverb of Minang „alua jo patuik‟ (groove and deserves).

3.3.2.

should not mimic a Rumah Gadang in Darek, but a blend of Aceh with Minangkabau6.

Figure 3: Cultural Assimilation Process of Kajang Padati (Source: https://www.nasbahrygallery1.blogspot.co.id)

Elements of Aceh and Minangkabau cultural combination can be seen from the Floor Plan of Kajang Padati House which is similar to Gayo Aceh house and the form of its ladder similar with Gayo Aceh House ladders, and also the carving.

3.3.3.

Structure of Kajang Padati House

The existence of rooms in Rumah Kajang Padati adapted to the needs of residential, usually consists of under/lower house, terrace/balustrade/veranda, family room, bedroom and kitchen.

Kajang Padati house has a different division of room with Rumah Gadang in Darek. Rumah Gadang in Darek has labuah, balai, bandua, and biliak, while in Kajang Padati house the division of room zone is usually called as langkan, tapi, and tangah.

Differences in the terms and arrangement of room in Kajang Padati house are due to the convention or agreement of the society.

Culture Assimilation Process of Kajang Padati House

Kajang Padati house that found in the research location has a different form with Rumah Gadang in Darek area. The shape of the roof is not Gonjong-Shaped, the layout has been reserved for boys living in the house. This is different with Darek building which boys were not allowed to live in Rumah Gadang. The process of cultural assimilation at Kajang Padati house occurs due to: 1. The monopoly of the Aceh Empire in the 1500-1607 AD 2. since the marriage between Minangkabau prince and Aceh princess.

In 1607 AD when the power of the empire of Aceh peaked on the west coast, Sultan Iskandar Muda in maintaining his power not only monopolized trade but also governed the culture in his territory. Including one of the rules, that a coastal Rumah Gadang

Bangunan Kolonial di Kawasan Pecinan Kota Pasuruan” Architecture Articles, (www.antariksaarticle.blogspot.com/2010, accessed on October 24, 2017) 5 Masdar Alif, “Sebuah Rumah Adat Renta, Ringkih, dan Tersisih di Pinggiran Kota Padang” Unek-Unek, (http://masdar-unekunek.blogspot.co.id/2011/09/sebuah-rumah-adat-renta-ringkih-dan.html, accessed on October 24, 2017)

Figure 4: Indoor Room Nomenclature (Source: Author, 2017)

The hierarchy of Kajang Padati house is the public area (front veranda), semi-public area (Tapi room), private area (bedroom and living room), and service area (kitchen).

—————————————————————————————— 6 Nasbahry Couto dan Harmaini Darwis "Morfologi Bentuk Bangunan Tradisi Minangkabau sebagai Refleksi Budaya" (Padang: Universitas Negeri Padang, 2013)

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The function of each part of the room in Kajang Padati house can be described as follows: 1. Under / Lower House The function of Lower House in the house is the corral, so around the lower house is covered by wall fence made of woven bamboo that arranged vertically. Corral found at the bottom side of this traditional house provides economic value for the residential. Staging house with the lower house at the bottom also has a function to maintain the house from damp, stay dry and healthy.

Figure 7: Hole in Tapi room (Source: Author, 2017)

Figure 5: Lower House in Kajang Padati House (Source: Author, 2017)

4. Tangah After Tapi room, there is Tangah before going into the bedroom. Tangah room is some transition room to connect between Tapi room, Bedroom, and Kitchen. Thee bedroom is located in Tangah room and private area. The bedroom is only accessible from Tangah room which seems a bit complicated and indirect. The door to the room is hidden and can not be seen directly from Tapi room and also from an entrance in the middle of Langkan.

2. Langkan/veranda Langkan also has functioned as the living room with an open wall (only fence/railingubutan bar with height Âą 60cm) to show the hospitality and ready to welcome the guest. The veranda also has functioned as the transition area between outdoor and indoor. Veranda as the transition area is the stops for the visitors; it makes the rooms inside stay private.

Figure 8: Bedroom in Tangah Room (Source: Author, 2017) 5. Kitchen There is some kitchen in Kajang Padati house. Some are merged with the house, and there is also in the back of the house. The kitchen is large commonly because the function of the kitchen as a temporary place to keep the yields (rice, and the others).

Figure 6: Langkan in Kajang Padati house (Source: Author, 2017)

3. Tapi Tapi room position is behind Langkan but this room is not quite large. This room character is more private rather than Langkan, the window opened is not too large, but enough to light up the room. Formal or relaxing family activity occurs in this room. Family room also is the central point for formal occasions such as custom ceremonial, religious ceremony, and funeral. In the floor of family room commonly has a hole with size Âą 1x10cm or with diameter 3cm which has a function to drain the water directly to the Lower house while bathing the corpse.

Figure 9: Kitchen in Kajang Padati House (Source: Author, 2017)

3.4. Space in Architecture Space is an element that very important in architecture. Space comes from Latin language "spatium" which has meaning space or

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extent. Space, if we see from the Greek language has a meaning place (topos) or location (choros), it means that space has a threedimensional quality expression. According to Aristoteles, space is measurable and visible, limited by the physical object, visible enclosure so that it can be clearly and easily understood. In architecture, space is divided into indoor and outdoor.

One of the spaces in architecture is public open space. Public open space is divided into exterior space and interior space. There are two types of exterior space, as follows : 1. Positive: Positive is a space that has a definite and explicit.

This space can be felt and can be measured thoroughly. As a vision, this space can be filled with water to show its existence.

This space is formed by the buildings that surround it.

2. Negative: Negative is a space that does not has a clear shape.

This type of space is hard to imagine, and its existence is difficult to perceive7.

No

1.

3.5. Meaning in Vernacular Architecture Architecture always has a meaning: Architecture has different values and qualities of buildings. Architecture has a meaning for its users both in the form of spatial quality and also collective memory and emotion in it8.

Vernacular architecture is one type of architecture style which has certain and realizes the meaning. In vernacular architecture, symbolic meanings can be represented by historical meanings, because they have interrelated relationships, with the logic that symbolic meanings can emerge from historical things, whereas historical meanings are sometimes raised in vernacular architectures as symbolic forms.

The elements that define vernacular architecture will be seen through the theory of meaning, including: 1. Functional meaning.

2. The meaning of aesthetics.

3. Symbolic meaning.

4. The meaning of allegory.

5. Historical significance.

6. The meaning of architectural ornaments.

In this study, the theory of meaning to be discussed is the Functional Meaning of Kajang Padati house. The functions of inner space at Kajang Padati house will be discussed as the practical meaning.

2.

3.

4. RESULT OF THE RESEARCH 4.1. Typology of Kajang Padati House Kajang Padati House located at the research location has a complete typology. There are some various types of the house of poles varying between 12-20 poles at the research location. Some of them are as follows:

4.

—————————————————————————————— 7 Rizkya Ramadhani Designerindy in "Makna Ruang" Arsitektur Bicara, (https://arsitekturbicara.wordpress.com/2011/08/13/makna-ruang/, accessed on September 09, 2017) 8 Linda Octavia, Master Thesis of Architecture: “Makna Aritektur Vernakular Studi Kasus Arsitektur Eko Prawoto” (Surabaya: Institut Teknologi Sepuluh Nopember, 2013)

Table 1: Typology of Kajang Padati House Recent Floor Plan Information 1.Langkan, unfurnished loose room.

2.Tapi, there is a bed on the right side and some furniture like television.

3.Tangah, there is one room as the sign that the owner that built Type of house has 16 poles, 1 the house has one unit bedroom, and part of the daughter. kitchen that has been lowered.

4.Kitchen, the floor has been lowered, brickwalled, and there is additional of a bathroom.

1. Langkan, there are some furniture such as chair and Wooden table 2. Tapi, there is bed furniture in this room.

3. Tangah, a large enough Tangah room and two units of the remaining room from the previous four units.

4. Kitchen, the floor has The large type of Kajang Padati been lowered. house with 20 poles and four units bedroom 1. Langkan, there are some chairs and table to welcome the guest.

2. Tapi, types of furniture such as television and sofa is arranged in this room.

3. Tangah, there is one room as the sign that the owner that built Type of house has 16 poles and 1 the house has one unit bedroom. daughter.

4. The kitchen still has the same elevation as the other room floors, one of the authenticity aspects of the house.

1. Langkan, there are some chairs and table to welcome the guest.

There is room for a boy in Langkan.

2. Tapi, there are sofa and television as complementary tools.

3. Tangah, transition room that has two

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rooms.

4. Dapur, the floor of the room, is parallel to the other room and there is an addition of bathroom / WC on the left corner of the kitchen.

4.2.1.

Langkan room Change

The existence of bedroom for the son who lived in Kajang Padati becomes an own focus house from the morphology of Minangkabau Gadang house. Boys themselves are not allowed to stay in Gadang house because men in Minangkabau are required to migrate and seek their new livelihood outside the village. It makes the existence of bedroom for the boys has undergone a shift of meaning from the standard provisions in Minangkabau.

Type of house has 16 poles, two units bedroom, 1 unit bedroom in Langkan, and bathroom in the kitchen.

5.

1. Langkan, there is no langkan in this type of house.

2. Tapi, there is modern furniture such as sofa and television.

3. Tangah, there are two units of the bedroom.

4. Kitchen, the kitchen The smallest type of Kajang has the same floor Padati House with 12 poles. This elevation as the main type has back porch. house.

5. Back porch, Langkan is located behind the house. This is the different type and rarely to found.

According to Nasbahry Couto in his writings, "Also, the number of poles in coastal buildings is less than the darek building (between 12-20 poles)" Based on the literature this can be proven by the results of research that has been done. Kajang Padati house is located in Kenagarian Limau Manih, Pauh District, Padang, has a different type of house based on the number of poles in the main building. a) Typology of Kajang Padati house is located in the research area: The smallest type with 12 poles, without a ledge (front veranda) but has a back veranda and back door. b) Type 16 pole with the kitchen has a back door. c) Type 16 pole with bedroom intended for boys in Langkan area. d) The large type of 20 poles with four units of bedrooms.

Figure 10: Bedroom in Langkan (Source: Author, 2017)

The existence of bedroom in Langkan is found in the sample of the research number 4, the reason of the addition of bedroom in langkan is motivated by the existence of the surau that transformed into mushalla / mosque. When surau is no longer to be a place to live and learn religious studies at the village, so the men returned to the Gadang house and built a bedroom in the langkan that has an entrance from the front. Not every Kajang Padati house that found in the research area has a bedroom on the left side of the veranda.This happens because some owners who are descended from the Darek area still hold strong Minangkabau cultural values.

4.2.2.

Tapi room Change

The strong globalization causes the residents ignore the existing provisions, Tapi room at Kajang Padati house essentially has no partition and spacious room, as a place to hold a traditional event that requires every person and customary stakeholders to sit on the floor kneeling with or without mats.

These typological differences caused by several factors, including: a) Some girls are living inside the house.

Land owned by the clan. b) A family deals in the form of a house. c) The economic level of the family.

4.2. Shifting Meaning of Functional Meaning

Space

related

with

The character of Padang society that is an open character and welcome for the new culture is giving effect shifting meaning in Kajang Padati house nowadays. The function of space that has begun to disappear, even the occurrence of a major change related to the function of space in Kajang Padati house, results in a shift in the meaning of space and affects the continuity of the existing culture in Kajang Padati house.

Figure 11: Tapi Room (Source: Author, 2017)

The function in daily activities has changed a lot, guest and family member who gather no longer have to sit on the floor with the seat style that has its meaning. As the effect of the openness to the modernization that occurred, now family room is equipped with

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modern furniture, sofa in various shape and design is arranged in Tapi room in Kajang Padati house. It makes the previous values that have been built disappear and shifts in the meaning as the traditional room for gather this has full of meaning and the cultural values.

b) 16 poles type with kitchen has a backdoor. c) 16 poles type with a bedroom for a boy in langkan. d) The large type with 20 poles with four bedrooms.

References 4.2.3.

Tangah room Change

In one of the sample cases found in the study area found a fundamental change that causes the Tangah space is experiencing a shift in meaning. The sample experienced a huge change of meaning, namely the loss of half of the house due to pusako tinggi division process that is considered less attention to the sustainability of the pusako house.

Aryanti, Desy. (2009). Tipologi Rumah Tradisional Padang (Studi Kasus: Kecamatan Kuranji/Nagari Pauh IX). Jurnal Universitas Bung Hatta, Padang.

Couto, Nasbahry, Harmaini Darwis. (2013). “Morfologi Bentuk Bangunan Tradisi Minangkabau Sebagai Refleksi Budaya.” Universitas Negeri Padang, Padang, <http://visualheritageblog.blogspot.co.id/>.

Fuadi, Al Busyra. (2006). “Transformasi Ruang Dalam pada Rumah Gadang (Studi Kasus: Nagari Koto Baru, Kecamatan Sungai Pagu, Kabupaten Solok Selatan)” International Conference on Construction Industry 2006, Vol.2.

Setijanti, Puswanita, Johan Silas, Susetyo Firmaningtyas, Hartatik. (2012).

“Eksistansi Rumah Tradisional Padang dalam Menghadapi Perubahan Iklim dan Tantangan Jaman.” Simposium Nasional RAPI XI FT UMS, Vol. 11, 54-62.

Figure 12: Illustration and Recent Condition of the 2nd house (Source: Author, 2017)

The missing part of this house is two units of bedrooms on the right side, that part is demolished and replaced with a more modern building. So that the whole form of Kajang Padati house cannot be seen anymore and the meaning of Tangah room become lost meaning.

5. CONCLUSION Based on the research that has been done, it can be concluded that Kajang Padati house in Kanagarian Limau Manih, Pauh District, Padang city is 1. Kajang Padati house has experience meaning shift in space as the effect of the modernization that occur today. The increase of the pattern of the owner activity led to the formation of new space at Kajang Padati house.

2. In some cases, the inheritance system based on Matrilineal, it gives effect disunity in a family which was originally extended family into a nuclear family. In one of the case in the research is found a house that has been divided into two parts, where one of the parts has been changed into a modern house. This is due to the Pusako tinggi inheritance system that must be equally shared to prevent horizontal conflict among families.

3. Typology of Kajang Padati house which found in the research area is a complete type, the types are : a) The smallest type with 12 poles, without langkan (front porch) but has back veranda and backdoor.

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Shifting from cultural practitioners to Intangible Cultural Heritage (ICH) inheritors: Issues, challenges and approaches in the Malaysian’s Living Human Treasure System Noorfathehah Abdullah Sani1, Yahaya Ahmad2 1

Universiti Malaysia Terengganu 2 University of Malaya

Abstract: This study reviews the Malaysian system for the safeguarding of the Intangible Cultural Heritage (ICH), focusing on how the system or program of „Living Human Treasure‟ has been implemented in Malaysia. It explains the issues, challenges, and what are the approaches taken by Malaysia in respond to the UNESCO‟s efforts in promoting a Living Human Treasures‟ system worldwide. This study uses a qualitative case study approach by applying an in-depth semi structured experts interview and document reviews for data acquisition.

The findings conclude that although Malaysia has taken efforts in protecting the continuity of ICH, there are still several issues arise and require attention from all levels of stakeholders to ensure that the transmission of ICH will be relevant throughout generations. This study might assist the cultural practitioners or even stakeholders to develop planning strategies by offering insights or perspectives into a number of barriers and issues that need to be overcome in the management of ICH in Malaysia. It provides information which little has been written regarding ICH in Malaysian‟s context.

Keywords: Malaysia, Living Human Treasure, Intangible Cultural Heritage, traditional bearers or knowledge holder.

1. INTRODUCTION 

Over the last few decades, the attention in the field of cultural heritage management has given to the safeguarding of intangible cultural heritage (ICH). The term „cultural heritage‟ has changed content considerably in recent decades, partially owing to the instruments developed by UNESCO. Cultural heritage does not end at monuments and collections of objects, where it also includes traditions or living expressions inherited from our ancestors and passed on to our descendants. Many countries have realized the importance of safeguarding ICH and actively taken steps in developing mechanism to protect their ICH. UNESCO defines ICH as oral traditions and expressions, including language as a vehicle of the ICH, performing arts, social practices, rituals and festive, events, knowledge and practices concerning nature and the universe, traditional craftsmanship and beliefs (UNESCO, 2003). Majority of the State Parties adopted this manifestation in their system or cultural heritage policy, including Malaysia. The importance of intangible cultural heritage is not the cultural manifestation itself but rather the wealth of knowledge and skills that is transmitted through it from one generation to the next. For ICH, it is about the transferring of knowledge, skills and meaning, or communicating heritage from generation to generation.

Intangible cultural heritage (ICH) is constantly recreated by its bearers or practitioners and experts claim that no two manifestations of one and the same practice or expression are ever totally identical (UNESCO, 2003) Elements of the ICH continuously evolve, from manifestation to manifestation and while being transmitted from person to person and from generation to generation. The viability of intangible heritage practices relies on the ongoing —————————————————————————————— 1 Postgraduate student, Faculty of Built Environment, University of Malaya, Kuala Lumpur, Malaysia; Email: noorfathehah.sani@umt.edu.my 2. Professor, Faculty of Built Environment, University of Malaya, Kuala Lumpur, Malaysia; Email: yahaya@um.edu.my

transmission of the special knowledge and skills that are essential for their enactment or embodiment. However, one of the biggest threats to the viability of intangible cultural heritage (ICH) is posed by declining numbers of practitioners of traditional craftsmanship, music, dance or theatre, and of those who are in position to learn from them (UNESCO, 2003) An efficient way to safeguard ICH sustainably is to ensure that the knowledge bearers or the traditional holders of that heritage continue to transmit their knowledge and skills to younger generations. In this regard, Article 2.3 of the 2003 Convention for the Safeguarding of the Intangible Cultural Heritage places transmission among the safeguarding measures aiming at ensuring the viability of this heritage. UNESCO (2003) also encourages States to establish national systems of “Living Human Treasures”. In this perspective, honorable and excellent bearers of intangible cultural heritage are identified and recognized, which among them are given official recognition and encouraged to continue to develop and transmit their knowledge and skills. Living Human Treasures are persons who possess to a high degree the knowledge and skills required for performing or re-creating specific elements of the intangible cultural heritage.

The objective of The Living Human Treasures program is to encourage Member States to honor official recognition to exempted tradition bearers, knowledge holders and practitioners, thus assisting the continuity of ICH to the future generations. Member States select and identify potential persons that fulfill the requirements as well as of their accomplishments and of their approval to convey their knowledge and skills to others. It means they have to carry the responsibility proposed by the government to train and educate the younger generations. The selection and identification is also based on the value of the traditions and expressions concerned as a testimony of the human creative genius, their roots in cultural and social traditions, their representative character for a given community, as well as their risk of disappearance. However, Member States are free to use their preferred term in referring to Living Human

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Treasures. Each Member State should choose an appropriate title to designate the bearers of knowledge and skills, the title of “Living Human Treasures” proposed by UNESCO being indicative. Among the systems in existence, there are already a variety of titles: Master of Art (France), Bearer of Popular Craft Tradition (Czech Republic), National Living Treasure (Republic of Korea), Holder of an Important Intangible Cultural Property (Japan and Republic of Korea).

In Malaysia, it is called as Living People or Warisan Kebangsaan Orang Hidup (WAKOH). However, for the purpose of this study, it will use the standard term by UNESCO, which is „Living Human Treasure‟ (LHT) anywhere in this article.

2. LITERATURE REVIEW As mentioned before, the viability of intangible heritage practices relies on the ongoing transmission and lifespan of the people that practice the ICH. Many researchers agreed that it takes a different methods and approaches in managing intangible heritage because ICH prone towards the discontinuation and disappear from individual, group and community because much of the elements of ICH is informal and transmitted orally from one generation to another (Abu Sadat & Nurullah, 2008). It is also because ICH is greatly affected by the economic decline of rural settlements and movement of young people, either to urban areas or out of the province for a better life. This scenario resulted the cultural tradition are not transmitted from generation to generation the same way or to extent to which they have been passed down in the past.

Apart from that, the risk of the elders who retain this knowledge and practices are also dying without passing on this knowledge and skills to the youth and the youth are increasingly becoming more disconnected from their traditional communities without an interest, or in most cases, access to these knowledge systems are also threats for the disappearance of ICH (Fiji Report, 2008). Unlike a site, a monument or artifact that has a material existence beyond the individual or society that created it (possibly wholly unknown to us today), it is only through its enactment by cultural practitioners that ICH has any current existence and by their active transmission that it can have any future existence (Chan, 2006). As for the ICH, the lack of transmission measures and education as a means of capacity building and continuity of ICH, with the knowledge holders or the recognized LHT directly involved in the safeguarding activities are the main concerns in any countries when dealing with the ICH. (Brian et al, 2010).

UNESCO has established the Guidelines of Living Human Treasure System few years after the 2003 Convention of Safeguarding Intangible Cultural Heritage was successfully implemented. Japan and South Korea were the earliest country in responding to the Guidelines of Living Human Treasure System and their system become a pioneer in assisting other countries to implement the LHT system. In 2015, Malaysia has responded to UNESCO‟s guidelines of LHT by implementing a program called as Warisan Kebangsaan Orang Hidup (WAKOH) 2015. Under this program, up to 20 persons or cultural practitioners have been identified and officially recognized as WAKOH 2015 or LHT in Malaysia. Although by having this LHT Program to safeguard the knowledge and skills of ICH and it might assist to support custodians, artisan, or practitioners in

encouraging them to transmit the knowledge and skills of ICH to the younger generations, there are several issue arises and challenges on how to manage and maintain this LHTP to be relevant throughout generations. Thus, this study is to explore to what extent this LHT Program has successfully safeguard ICH and what are the perspectives from the cultural organization and the recognized LHT in Malaysia towards this system or program.

2.1. Living Human Treasure in Malaysia The National Heritage Act 2005, is the only specific statue on the protection of cultural heritage in Malaysia. In the Ninth Malaysia Plan, the National Heritage Act 2005 (hereinafter referred to as the NHA 2005) was enacted to give protection and preserve various tangible and intangible cultural heritage. RM 442.2 million was allocated for culture, arts and heritage program, where 63 percent was used for the preservation and conservation of cultural heritage. Preservation of heritage came under a joint jurisdiction between Federal and State Government. This is pursuant to an amendment made in the Parliamentary Session of January 2005 where the Ninth Schedule of the Federal Constitution was amended to include the preservation of heritage in the Concurrent List. The effect is that, either the Parliament or the State Legislative Assembly may make law relating to heritage (Nurul Huda & NurAisyah Chua, 2013) The National Heritage Department was established on 1 March 2006 with the responsibility of preserving, conserving, protecting and promoting the rich treasures of Malaysian heritage. The department is entrusted with archaeological research, conservation of buildings and monuments, gazetting and enforcement, safeguarding intangible heritage and natural heritage, as stipulated in the National Heritage Act 2005 (Act 645). The National Heritage Department has several divisions related to heritage and one of it is The Division of Intangible Cultural Heritage. This division is given the authority to manage anything that is related to ICH in Malaysia, including the Living Human Treasure Program. The Living Human Treasure Program was implemented on February 2015, and until today 20 persons (3 of them were deceased) have been recognized and awarded as Living Human Treasure or Warisan Kebangsaan Orang Hidup 2015 (WAKOH) in Malaysia. These persons were selected from various heritage backgrounds, such as music, performing arts, dance, theatre, crafts, or storyteller and they are considered to have a highly skills and knowledge of practicing the forms of ICH. The NHA 2005 is the official statue to protect Malaysian built and natural heritage, tangible and intangible cultural heritage, arts and culture, and other manifestations such as heritage foods and heritage person (living human treasure). Section 4 of the NHA also recognizes the establishment of Commissioner for Heritage, or also known as the Director General for Heritage of the Department of Heritage. The NHA provides that the Commissioner has the responsibility to declare any objects or persons as having a cultural heritage significant. According to Sharifah (2010), few characteristics has been established in NHA 2005 in regards of the selection of objects or persons that have the cultural significant and they are; i) the importance of history, association with or relationship to the history of

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Malaysia; ii) the characteristics or aesthetic of the design; iii) the renewal or scientific or technical achievement; iv) the potential to educate, explain or provide further scientific investigation in respect of Malaysia's cultural heritage; and v) rarity or uniqueness of the natural heritage, cultural heritage, tangible or intangible, or underwater cultural heritage. However, there is no specific systems or guidelines in managing the continuation of skills and knowledge own by this living human treasure.

Once a person is granted as WAKOH, he or she will receive a one-time incentive of RM30, 000 from the Government of Malaysia as an appreciation towards his or her contribution in cultural heritage. However, due to financial constraints and budget limitation, several transmission mechanisms or privileges such as mentormentee training program, apprentice scholarship, or tax relief in elevating the status of living human treasure as well as encouraging the youth to learn more about intangible heritage are not highlighted in the safeguarding process.

Though various departments, agencies, associations and NGOs are already putting their efforts to inculcate the value or at least to inform the very existence of ICH among Malaysian, relevant authorities need to take further initiatives or steps to safeguard it in whatever mechanisms possible. Although the existing law and enactment on conserving heritage is useful, it is still insufficient to conserve both tangible and intangible heritage.

3. RESEARCH METHODOLOGY The method for data collection implemented for this research was in-depth semi-structured interview with five respondents which were officially recognized as LHT in Malaysia, and also five heritage officers which were three of them are working at the Department of National Heritage (Division of ICH), while the other two are working at the National Department for Culture and Arts (JKKN). The review of relevant documents that are National Heritage Act 2005 (NHA 2005) and The Guideline of Living Human Treasure (UNESCO) are also used to acquire more information about this study although the literature review discussing about Living Human Treasure is quite limited in the academia. Once the data is collected, the software of ATLAS.TI was applied to extract relevant and important information according to themes.

4.

ISSUES, CHALLENGES AND APPROACHES IN MANAGING LIVING HUMAN TREASURE PROGRAM IN MALAYSIA

There are a series of issues and challenges encountered by the cultural organizations as well as the recognized practitioners of LHT in Malaysia despite of all the efforts done by all parties in safeguarding ICH. 4.1. Issues and Challenges a) Roles of State Parties, National and Regional Cultural Organizations Although UNESCO urged each state party to take any necessary measures to ensure the safeguarding of the ICH present in its territory, it is actually a challenge because of the perceptions of the ICH itself among society. For ICH in Malaysia,

it receives a less attention among society and authority when it comes into the importance of protecting it. Only for the past few years, the government has realized the potential and significant of safeguarding ICH. b) Documentation and Inventories It is quite difficult in documenting and inventorying ICH in Malaysia due to the characteristic of ICH is continually evolving. Most of the time, priorities are given to document, skills or knowledge of ICH that is in danger of disappearing. What is more important and challenging is to establish national documentation centers for ICH with the community or knowledge holdersâ&#x20AC;&#x; involvement. c)

Education, awareness-raising and capacitybuilding From the data collected, it seems that the officially recognized cultural practitioners of LHT in Malaysia do not have an enough exposure what is their responsibility and support they received from the government in ensuring the transmission of skills and knowledge that they (the LHT) possessed to be transmitted to younger generation. It is important to develop and educational, awareness-raising and information programs, aimed at the general public, particularly the youth.

It is also crucial in facilitating and assisting the LHT in Malaysia to develop their traditional material culture and practices so they can train and transmit it to the potential apprentices.

One way to safeguard the transmission of ICH is to involve cultural practitioners of LHT in the safeguarding and management of ICH in Malaysia, especially in terms of educational and training purposes within the communities and groups concerned.

5. RECOMMENDATION / APPROACHES The review of literature and an interview discovered that there was a lack of transmission measures and education as a mechanism in capacity building; promotion and continuity of ICH, with the knowledge holders are directly involved in the safeguarding activities in Malaysia. The involvement of the practitioners, knowledge holders or community as a whole assists to indicate suitable methods to improve the condition of ICH in Malaysia.

Three approaches, namely integration of safeguarding system into cultural policies, transmission and education of ICH and inventory-making are necessary to be implemented in order to obtain a beneficial outcome of comprehensive involvement. â&#x20AC;¨ There were five programs / themes for the integration of safeguarding system into cultural policies. They are six suggestions for the transmission and education and also recommendation for the inventory on the ICH practices. Table 1 shows the important ideas under this three phases for the management and promotional of ICH in Malaysia.

The three approaches might assist to form or develop a proper system that engages all levels of stakeholders or society in safeguarding ICH in Malaysia. (Sharifah, 2010). This initiative gives a big

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impact to the effectiveness of policy making for the safeguarding of ICH. Attention given to opinions, ideas, issues and conditions contribute to more effective and responsive framework for the development of the living heritage in Malaysia.

Table 1: Three approaches in safeguarding ICH in Malaysia Approaches Activities / Program / Suggested Action

1) Integration of intangible cultural heritage (ICH) safeguarding into cultural policies

2) Transmission and education for intangible cultural heritage (ICH)

3) Documentation and inventory-making

Inter-agency initiatives Devolution to regional and municipal authorities Integration between education and culture Citizens / LHT as fundamental actors New approach of sustainable resources management Community Engagement National Development Strategies Integrated Approach with sustainable development In-school and specific programs Target audience Educational program around the element of ICH Awareness-raising Higher level of education Capacity-building for the practitioners Non-formal of transmission Spaces for community â&#x20AC;&#x201C; based education Combination of traditional and modern education Threat to traditional forms of transmission Numbers and type of inventories Criteria Viability Format Updating Community participation Role of NGOs

6. Conclusion This paper provides an insight on the current situation of safeguarding ICH, particularly the implementation of

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Blakesmith. (2009). The Conceptual Development of UNESCOâ&#x20AC;&#x2122;s Program on Intangible Cultural Heritage: Challenges and Approaches, Builth Wells, Institute of Art and Law: pp 43-72 Chan, C. T. (2006, January 1). Malaysia as Regional Hub of Sustainable Cultural Tourism: Valuation of Its Heritage Assets & Cultural Assets Cultural SME & SMI as Malaysian New Cultural Economy. eMalacca. Retrieved March 13, 2013. www.emalacca.com.

Endon, Mahmood. (2004). The Nyonya Kebaya: A Century of Straits Chinese Costume. Singapore: Periplus Editions Gerald L. Pocius. (2001). Academic Folkore Research in Canada: Trends and Prospectus (Part 2). University Press.

Howard, Keith. (2009). Ritual and the Korean Intangible Cultural Asset System in Journal of Ritual Studies: Korean Ritual Thematic Issue, University of Pittsburgh, (4), pp. 203-216.

Kim Yersu. 1976. Cultural Policy in the Republic of Korea. Studies and Documents on Cultural Policies. Paris: UNESCO Miyata, S. (2008). Inventory-Making of the ICH and the System of Living National Treasure in Japan, lecture given at the 2nd Training Course for the Safeguarding of the ICH, ACCU, Tokyo.

Noriah Mohamed. (2009). Malay Chetty creole language of Malacca: A historical and linguistic perspective. Journal of the Malaysian Branch of the Royal Asiatic Society, 82 (1), 55-70.

Nurulhuda Adabiah Mustafa and Nuraisyah Chua Abdullah (2013).

Preservation Of Cultural Heritage In Malaysia: An Insight Of The National Heritage Act 2005: Proceedings of International Conference on Tourism Development. 15-20.

Oshima, Akatsuki. (2007). Towards the Intangible Cultural Heritage Protection in Japan. The International Journal of Intangible Heritage, 3(3), 30-35.

Saleh, Y., Mat Said, Z., Nayan, N., & Che Leh, F. (2007). Survival Warisan Budaya Dalam Sektor Pelancongan. Satu Tinjauan Di Melaka.

Perak: Universiti Pendidikan Sultan Idris.

Sharifah Al-zahri. (2010). Pemuliharaan Warisan Budaya. Journal Alam Melayu, 4(2), 14-16.

UNESCO documents UNESCO 2003 Convention for the Safeguarding of the Intangible Cultural Heritage, 17th October 2003 UNESCO 2007 Guideline of the Establishment of Living Human Treasure

LHT in Malaysia. It can be concluded that although the

Websites / Internet Sources

existing law and enactment on conserving heritage is useful,

Agency for Cultural Affairs (Japan) Preservation and Use of Cultural Property http://www. Bunka.go.jp / English / PDF / h21_chapter _06.

PDF Cultural Heritage Administration (Republic of Korea), Heritage Classification http://www.English.Cha.go.kr/ UNESCO, Facilitating the Transmission of ICH: Living Human Treasures http://www.

UNESCO.org/culture/ICH/UNESCO, Guidelines for the Establishment of National Systems of Living Human Treasures http://www.UNESCO.org/culture/ICH/docs/00031.PDF https://ich.unesco.org/en/transmission-00078

it is still insufficient to conserve both tangible and intangible heritage. Relevant stakeholders need to discuss among them the possible and best way to work together in protecting the intangible heritage in Malaysia, so it will be relevant throughout generations.

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http://www.culture.gov.fj/wp-content/uploads/2013/08/Fiji-Living Human-Treasurers-Initiative_Report.pdf The Department of National Heritage (Malaysia): Warisan Kebangsaaan Orang Hidup 2015 http://www. heritage.gov.my/ National Heritage Act 2005/PDF

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Theme 4 Conservation Policy and Management

Site Selection Criteria for British Colonial Hill Stations in Malaya Siti Farrah Zaini1 Zuraini Md Ali1 Brit Anak Kayan1 Department of Building Surveying, Faculty of Built Environment, University Of Malaya sfzaini90@gmail.com; zuraini_mdali@um.edu.my; brit284@um.edu.my

1

Abstract: Hill stations are designed landscapes at high altitude, created by the British in their colonised countries. Histories have proven that these landscapes were created due to the difficulty faced by this colony to survive in a hotter lowland, compared to their homeland.

Following independence, hill stations in Malaysia are treated as famous tourist destinations, because of their unique characteristics. Hence, this study was carried out to identify the geographical characteristics of selected unique landscapes, prior to the existense of the Malayan hill stations. Extensive literature reviews were conducted on several published documents and historical sources. This paper has found that exceptional territory, summit’s altitude, climate, size of the the hilly landscape are the criteria considered by the British to create hill stations in Malaya.

Keywords: Hill Stations, Penang Hill, Maxwell’s Hill, Fraser’s Hill, Cameron Highlands.

1. INTRODUCTION

2. HILL STATIONS

Hill stations were inhabited by the British when they colonised India and Malaya (pre-independence name of Malaysia), i.e. since the 18th century, with different functions, attractions and facilities (Weebers & Idris, 2016), but with a similar and firm reason – to escape from the tropical heat and illnesses (Aiken, 1994; Crossette, 1999; Herbert, 2011; Kennedy, 1996). This study was intended to focus on the hill stations created by the British in Malaya, i.e. Penang Hill, Maxwell’s Hill, Fraser’s Hill and Cameron Highlands.

Most published documents on the emergence of British hill stations involved those located in India, rather than in Malaya.

These stations in India emerged since 1819 until the late 19th century, while the first British hill station in Malaya was contructed earlier, i.e. since 1788, followed by the later stations in 1820s until 1925 (Aiken, 1987; Herbert, 2011; Weebers & Idris, 2016). Beginning in British Raj (India), the British invaders were trying to avoid the unpleasant hot weather and environment that can cause illnesses, such as malaria, in the lowland area. In order to escape this condition, the British retreated to the uphill areas and settled there (Spencer & Thomas, 1948; Kenny, 1997; Baker, 2014). The geographical features of the hill stations were found to be much colder than the lowland, and significantly out of the reach of mosquitos (Baker, 2014). Some researchers interpreted that the hill stations were constructed as a trend of resort in the 19th century, for the Europeans to retreat from the tropical heat of the colonised countries (Crossette, 1999; Francis, 2015; Weebers, 2016).

However, it was later found that the function of the hill stations was more than that. Some historical sources and earliest documents stated that the hill stations in India and Malaya functioned as sanitaria for the British, to comfort their mental health from tropical pressure (Ross, 1937; Kennedy, 1996; Wood, 1895). In either interpretations, the hill stations were landscapes created by the British people, to bring the lifestyle of their homeland to a foreign country, as they felt that it was crucial to return to colder climate from the enervating low altitudes (Aiken, 1994).

Since the Independence Day in 1957, Malaysia has been developing in the sectors of politics, social and economics (Khan, Liew & Ghazali, 2014). These include the development of the mega infrastructures, in order to achieve the country's mission to be a developed country by 2020, and to achieve national transformation by 2050. Following 60 years of independence, Malaysia has witnessed a rapid growth of developments in mega cities, as well as in the suburban areas (Noor, 2015), which are getting undeniably unstoppable (Bernama, 2017a).

In fact, many major developments, especially on the infrastructures, have started to intervene with the rural and remote areas (Rahim, 2017). These developments are eventually destroying their natural landscapes. For instance, in Sabah and Cameron Highlands, rapid developments for the past 20 years have been the main cause of flash floods and soil settlement, due to continuous deforestation (Bernama, 2017b; Nation, 2016). Other than Cameron Highlands, hill stations that are recently being threatened by deforestation include, Penang Hill and Fraser’s Hill. Penang Hill is a heritage that has been treasured, and blessed with the coldest temperature in the Penang island (Loh, 2016). However, land clearing for the plantation of crops and to build more tourist attractions on the hill, has worsen the condition, similar to that happening in the Cameron Highlands (Nation, 2016). Fraser’s Hill, known as ’The Little English’ of Malaysia, is another precious treasure, which has been similarly threatened by the land clearing activity (Lokman, 2017). On the other hand, Maxwell’s Hill which is located in Taiping, is also a treasure, but is still under protection from any threats (Harian, 2016). These issues have threatened the Malayan hill stations, due to the hunger of modern developments. Hence, this study was carried out to identify the site selection criteria for the British Colonial hill stations, in order to understand their importance and protect their future.

In addition, Aiken (1994) and Crossette (1999) stated that the hill stations were not only a refuge landscape from the heat, but also a social place for the families and friends to play sports, attend balls, hang out in pubs, etc. This is the reason that hill stations in Malaya were created with tennis court, golf course and lawn for games, as seen in the hotels on the Penang Hill and Cameron Highlands, and pubs on the Fraser's Hill and Cameron Highlands (Aiken, 1994; Crossette, 1999; Gibby, 2017; Sim, 1946; Willis, 1936).

2.1 MALAYAN HILL STATIONS Although most of the published documents on the British hill stations involved those located in India, Crossette (1999) found that the hill stations in Malaysia are so unique and that the authenticity has been well protected, as quoted by her:

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‘There are no other hill stations in Asia where the architecture, the atmosphere, and the tidiness imposed on nature by the colonial powers, most of all the British, are so carefully and consciously maintained as they are in Cameron Highlands and Fraser’s Hill.’ (Crossette, 1999).

According to Aiken (1994), Malayan hill stations were categorised into principal, minor and planned, as shown in Figure 1. Penang Hill, Maxwell’s Hill, Fraser’s Hill and Cameron Highlands are the principal hill stations, which are the central and developed landscapes with more social and cultural interactions. Gunong Kledang in Ipoh, Bukit Kutu in Selangor and Gunong Angsi in Negeri Sembilan are the minor hill stations, while Gunong Tahan in Pahang is the only planned hill station in Malaysia. Minor hill stations were the potential landscapes to be principal hill stations, but due to limited growth and flatlands, they remain undeveloped until today. However, remnants of bungalows were found erected on these highlands (Aiken, 1994; Butcher, 1979). On the other hand, Gunong Tahan was not materialised due to political factors, in which part of the hill was located in Kelantan – which was not a territory of the Federated Malay States (FMS) (Butcher, 1979).

The British people were unable to fit in the Malaya's environment, especially due to the tropical heat and illnesses.

The British were so determined to find other ways to ensure they were able to stay longer in the tropical countries, since distance and government's leave policy did not allow them to return to their homeland on a frequent basis (Butcher, 1979).

Geographical factors of the majestic view of nature and the immense amount of settlement, had influenced the creation of the hill stations by the British in Malaya, as they were able to get rid of the stressful environmental disabilities, and away from the reach of mosquitos (Aiken, 1994; German, 1927; Maxwell, 1988; Sim, 1946). Hill stations in Malaya began with the Penang Hill in the 18th century, Maxwell's Hill at the end of the 19th century, and Fraser’s Hill and Cameron Highlands in the early of the 20th century.

Hill stations have eventually become the tourists destinations.

However, according to Crossette (1999), there were bungalows which are still being used exclusively by the British Governments, private family resorts, as well as lodges for the hill stations' employees. During the post-independence of Malaysia, bungalows on the hill stations were exclusively used by the British elites during their colonisation era, as retreat bungalows for the Malaysian high-rank government officers. For example, the Bel Retiro bungalow on the Penang Hill (Corporation, 2015; Willis, 1936).

Figure 1: Map of the principal Malayan hill stations, undeveloped or minor hill stations, and the only planned hill station, i.e. Gunong Tahan (Aiken, 1994).

2.1.2 Penang Hill ’Great Hill was eventually settled by more buildings, such as the famous Bel Retiro, Convalescent Bungalow, temporary hospital and residence for the medical officer in 1820s. Importantly, development of Penang hill over time displays the technical achievement, after the completion of the Penang Hill Railway in the early 1920s.’ (Aiken, 1987).

Penang Hill or was known as the Great Hill, was the first hill station in Malaya, and the only British hill station that geographically located on an island, which makes it the highest landscape in the island of Penang (Aiken, 1999). Historically, Penang Hill was intended for military purposes, not as a hill station. The higher landscape played a crucial strategic and defensive role for the British in Penang (Gibby, 2017), to overlook the Malacca Straits and the lowlands of Penang. It was found and opened by Captain Francis Light, the representative from the East India Company in the late 18th century.

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Figure 2: Location of the Penang Hill in the Penang Island (Google earth, 2017).

It was recorded that buildings built close to the flagstaff of the Penang Hill were the earliest physical structures observed, which are now called as the Bel Retiro. Bel Retiro of the Penang Hill did not only functioned as a recreational accommodation, but also for the safety of the British residency in Penang. It was strategically developed to guard against the possible threats that might come from other European nations, pirates and the government of Kedah (Irshad, n.d). This is why Malacca Straits can be viewed from the Bel Retiro.

Bel Retiro

on the mainland, as well as the first hill station in the FMS (Aiken, 1994; Crossette, 1999; Hasmi, 2017; Weebers, 2016). Maxwell’s Hill was named after a Selangor’s Resident – William Edward Maxwell.

There were limited sources on how and who opened the Maxwell’s Hill. However, according to the history of Perak and Taiping, the emergence of the Maxwell’s Hill initially was related to the Larut war in 1861, between two Chinese secret societies, i.e. Hai San and Ghee Hin, over the control of tin mines in Klian Pauh (original name of Taiping). This event led to the intervention of the British in Taiping. The Pangkor Treaty of 1874 was an agreement between the King of Perak and the British representative, which allowed Perak to be led under the British administration. Following the treaty, Taiping then received assistance from a British Resident – Captain Speedy. This landscape and its geographical values provided an opportunity for the British to overlook the administration and the tin mining activities from the hill, and at the same time, became a retreat place for the English people near Larut and Taiping, as they need to settle in Taiping for a longer time. (Ariffin & Hussin, 2011; CASA & CORE, 2010; Fee, 1998). As a result, The Cottage (1884) was the first retreat bungalow erected on the hill (German, 1927).

Malacca Straits

Figure 4: Location of the Maxwell’s Hill from Taiping (Google Earth, 2017).

2.1.4 Fraser’s Hill

Figure 3: Direct view of Malacca Straits from the Bel Retiro and a flagstaff, as a lookout point (Aiken, 1994).

2.1.3 Maxwell’s Hill It took almost a century to create the second hill station in Malaya. Maxwell’s Hill was created in 1884, which was the first hill station in Malaya that was located

The British people realised that the landscape of the Maxwell’s Hill was unable to fill their needs to build more retreat buildings and infrastructures, such as hotel and mountain rail similar to that in the Penang Hill, as this hill station was lacked of flatlands (German, 1927). As a result, the colonial was on the look for a bigger hill station. In an archive report by Sir William George Maxwell (1988), in November 1917, the Right Reverend C.J. Ferguson-Davie, the Bishop of Singapore explored Fraser’s Hill (Bukit Fraser in local language). He sent a report to the High Commissioner and Chief Secretary of the FMS Government about a hill that was suitable as a hill station (Aiken, 1994; Crossette, 1999).

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Sir William George Maxwell wrote in his report: ’The Bishop, on his return to Singapore, wrote a report on his visit showing that within about five miles of the Gap, on the main trunk road between Pahang and Selangor, there was an area which seemed to be eminently suitable for a hill station and which could be rapid, easily and cheaply developed.’ (Maxwell, 1988).

Figure 5: The Fraser’s Hill (within red border) is located at the border between Selangor and Pahang (Google Map, 2017).

Historically, the Fraser’s Hill was named after Louis James Fraser, a European and former gold and tin businessman, who used to live at the summit of this landscape, before it was being designed as the third hill station in Malaya. According to a few documented histories, Fraser was the first one who discovered that this mountainous landscape was rich with tin deposits (Cheong, 2013; Maxwell, 1988; Weebers & Idris, 2016).

accessibility was a crucial aspect, which led to the construction of access roads to the first structure on the hill (Aiken, 1994; German, 1927; Maxwell, 1988).

2.1.5 Cameron Highlands ’It is expected that such a station, with a low temperature, will prove a very great asset to Malaya, in supplying what has hitherto been the chief need of the country from health.’ (German, 1927).

In 1924, the Federal Council questioned whether Fraser’s Hill was big enough for the needs of Malaya, when the British started to rediscover and reconsider to open Cameron Highlands (Maxwell, 1988). This was due to the rapid increase of the British population in Malaya after 1900 (Butcher, 1979). Cameron Highlands, with the size of almost 72,000 ha, were considered by Crossette (1999) as a region instead of a single place, as three big towns existed on the hill station. Physical developments were on the increase in the Cameron Highlands compared to the other three hill stations. Besides, with the height of 1,070 to 1,830 m above sea level, this hill station was famous for its ability to be ‘self-developed’ (Ahmad, 2013; Centre, 2017; Crossette, 1999; German, 1927). Cameron Highlands has the most fertile land for agriculture compared to the other three hill stations. This characteristic was highlighted with the emergence of Experiment Station at Tanah Rata in 1925, where this hill resort became a home to the most significant tea farm in Malaysia, i.e. Bharat Tea and Boh Tea farms, as well as terraced vegetable and strawberry farms, up to this day.

Figure 7: The location of Cameron Highlands (in red border) between the borders of Perak and Pahang (Google Map, 2017).

Figure 6: Tin mining near Fraser’s Hill in 1906 (Moore, 2005).

Fraser’s Hill was initially aimed to be the most developed and complete hill station compared to the Penang Hill and the Maxwell’s Hill, due to larger flatlands. Hence,

3. METHODOLOGY This study was conducted by reviewing the literatures of the British hill stations, generally in India and specifically in Malaysia, i.e. Penang Hill, Maxwell’s Hill, Fraser’s Hill and Cameron Highlands. The review also include the undeveloped hill stations in Malaya, i.e.

Gunong Kledang in Ipoh, Gunong Angsi in Negeri

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Sembilan, Bukit Kutu in Selangor and the never-begunproject of Gunong Tahan in Pahang. The review was conducted on relevant historical documents and news related to the hill stations in Malaya. The relevant literatures include, unpublished documents, websites and newspapers, archive manuscripts, books, as well as published journals.

4. RESULTS AND DISCUSSION Based on the extensive review conducted on several documents and historical sources, the geographical and unique criteria were recognised, as listed in Table 1.

Table 1: The comparisons of selection criteria according to hill stations in Malaya.

Hill stations Penang Hill (Principal)

Maxwell’s Hill (Principal)

Fraser’s Hill (Principal)

Cameron Highlands (Principal)

Gunong Kledang (Minor)

Bukit Kutu (Minor)

Gunong Angsi (Minor)

Gunong Tahan (Planned)

Penang Island

Perak

Selangor and Pahang

Pahang

Perak

Selangor

Negeri Sembilan

Pahang

833

1,250

852–1,460

1,070–1,830

808

923

825

2187

24.0–25.5

15–25

22–23

17–20

Unknown

468

Approx. 690

Approx. 2,830

71,220

Unknown

1. Strategic location as the highest land in the Penang Island, to become signal station and naval lookout point.

1. Strategic location to overlook the tin mining activities and administration of Taiping.

1. Wider to accommodate more government officials.

1. Larger plateau to accommodate almost all Europeans in Malaya, as well as to develop more than the earlier hill stations.

Geographical features

States/ Territory Summit’s altitude (m)

Temperature (°C)

Size (ha)

Selection criteria for the British hill stations.

2. Wider view to overlook the lowlands, especially on Georgetown and Malacca Straits, for defence and safety of the island.

2. High enough to overlook Taiping.

2. Strategic location – at the boundary of two FMS; Selangor and Pahang.

3. Colder to 3. Easily satisfy the British accessible by the who need to mode of escape from the transportations hotter plains in of the old days.

Selangor and Pahang.

4. Colder to satisfy the British who need to escape from the hotter plains in Taiping and Larut.

Table 1 shows the comparisons of hill stations according to the selection criteria highlighted in the literatures. Territorial aspect was the most important factor for the hill stations. Potential British hill stations must be designed landscapes located under the British administration states, i.e. the FMS of Selangor, Negeri Sembilan, Perak and Pahang, as well as the Penang Straits Settlement. According to Butcher (1979), territory was the

2. Colder climate to satisfy the British who need to escape from the hotter plains.

1. Highest altitude to create perfect hill station.

2. Planned as a hill station, but was never materialised due to political conflict.

Minor hill stations which are left undeveloped.

3. Easy access from Tapah, Perak.

4. Most fertile soil for agriculture purposes, to supply resource of highland food and tea, directly from the hill itself.

reason behind the deselection of Gunong Tahan in Pahang as the grand hill station, as the northern part of the hill was located in Kelantan, which was not under the FMS. One of the primary criteria of the landscape to be selected as a hill station was the high altitude from the sea level.

Table 1 shows that all the principal, minor and planned Malayan hill stations are higher than 800 m above sea level. Both the highest and lowest altitudes are the

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planned and minor hill stations, respectively. Gunong Tahan has the highest altitude of 2,187 m, while Gunong Kledang has the lowest altitude of 808 m above sea level.

Among all the principal hill stations, Penang Hill is the lowest (833 m), while Cameron Highlands has the highest altitude of 1,830 m. It should be noted that the altitude of the hill stations is an essential criteria, as it represents the temperature level to satisfy the needs of the British people to retreat from hot plains. Penang Hill has the lowest summit among all the four principal hill stations, thus, making it the least cold summit with 25°C. This was mentioned by German (1927) in his book, that Penang Hill ’is not high enough for a hill station’. Table 1 proved that the British were actively searching for higher landscapes, which exceed 1000 m above sea level, so that the hill stations should be able to satisfy their needs to retreat to colder highlands, such as in the Maxwell’s Hill (15–25°C), Fraser’s Hill (22–23°C) and Cameron Highlands (17–20°C).

The next criteria to be considered prior to the creation of a hill station was the ample size of the land.

Penang Hill has the smallest land size (468 ha), followed by the Maxwell's Hill with approximately 690 ha. Both the hill stations did not exceed 1000 ha. In fact, according to the literature, Maxwell's Hill was designed on the ridge, which has limited size of flatlands (Butcher, 1979; Hasmi, 2017). After the British realised that small hill stations could not accommodate the increase in the number of Europeans in the early 20th century, they continued with the search of larger landscapes that could be designed as hill stations. As a result, Fraser's Hill (2,830 ha) and Cameron Highlands (71,000 ha) were discovered, and designed as the new hill stations, where the latter has become the largest hill station in Malaysia.

The comparisons of hill stations as shown in Table 1, can be the most logical reasons on why Gunong Kledang, Bukit Kutu and Gunong Angsi were considered as the minor hill stations and have never been developed.

They were not high enough to satisfy the needs of the British people to be in a colder climate compared to the lowlands. Also, according to Butcher (1979), all the minor hill stations were designed on the ridges, instead of on the flat summits. This means that they have limited flatlands to accommodate more government officials.

Table 1 also presents the unique geographical criteria of the hill stations in Malaya. Although the review shows that Penang Hill possess the least valuable characteristics in terms of the altitude, temperature and size compared to the other principal hill stations, it is still able to be developed due to its strategic location as the highest land in the Penang Island, and for its wide view to overlook the lowlands’ administration and guard the Straits of Malacca from their rivals. Similarly, the strategic location of the Maxwell's Hill allowed the British to overlook the town of Taiping, while the Fraser's Hill was strategically located at the border between Kuala Kubu Baru (Selangor) and Raub (Pahang). This feature does not only provide advantages to the European in terms of controlling or defending their territories, but also for the easy access through any mode of transportations during the preindependence period. Finally, the other criteria possess by the potential landscapes was fertile soil for agriculture.

The review found that fertile soil was needed to plant most of the highland's food, including vegetables and tea

to be supplied to the British who lived in the Cameron Highlands for a longer period of time.

5. CONCLUSION This study was purposely conducted to extend the knowledge on the selection criteria of the British hill stations in the Malaya. As a conclusion, this study found that these hill stations were selected and designed based on the unique geographical characteristics since the preindependence era. This study also found that the possible reasons on why the minor and planned hill stations were remained undeveloped were due to the geographical and politic factors. Thus, it should be noted that the unique characteristics highlighted in this study are important findings as these natural landscapes belong to our country, and they should be preserved and protected, away from the destructions.

ACKNOWLEDGEMENTS The authors would like to acknowledge the financial support from Postgraduate Research Grant (PG1112015B) and UMRG RP009F-15SUS, established at the University of Malaya, Institute of Research Management and Consultancy (IPPP).

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Ariffin, M. N., & Hussin, A. A. (2011). Program Pemuliharaan Taiping Bandar Warisan oleh Majlis Perbandaran Taiping. In A. A. Hussin (Ed.), Pemuliharaan dan Pemeliharaan Warisan di Malaysia (pp.

70-91). Pulau Pinang: Universiti Sains Malaysia.

Bernama. (2017a). CIDB sees construction sector growing 8% to RM170b in 2017; The Star Online Retrieved from http://www.thestar.com.my/business/businessnews/2017/04/11/cidb-sees-construction-sector-growing-8pct-torm170b-in-2017/ Bernama. (2017b). Sabah Banjir Akibat Pembangunan. Retrieved 21 October 2017, from http://www.freemalaysiatoday.com/category/bahasa/2017/08/17/s abah-banjir-akibat-pembangunan-kata-timbalan-ketua-menteri/ Butcher, J. G. (1979). The British in Malaya 1880-1941. Oxford: Oxford University Press.

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Cheong, C. (2013). Fraser's Hill - A Lush Highland Hideaway. Petaling Jaya, Malaysia: Percetakan Imprint (M) Sdn Bhd. Corporation, P. H. (2015). Historical Heritage. Retrieved 29 August 2017, from http://www.penanghill.gov.my/index.php/en/whats-atpenang-hill/attraction/historical-heritage Crossette, B. (1999). The Great Hill Stations of Asia. New York: Basic Books.

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Francis, R. (2015). Penang Hill Furnicular Railway: Remembering an Engineering Feat 1923-2010. Penang: Areca Books.

German, R. L. (1927). Handbook to British Malaya. London: Malay States information agency.

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Gibby, M. (2017). Penang Hill: A Journey Through Time. Penang: Entrepot Publishing Sdn Bhd. H.T.Ross. (1937, 4th August 1937). Official Memorandum.

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Hasmi. (2017). History of Maxwell's Hill. In S. F. Zaini (Ed.).

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Loh, A. (2016, 29 June). Plan to turn Penang Hill bungalows into relaxing retreats, The Star Online.

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Maxwell, W. G. (1988). The Early Days of Fraser's Hill/by Sir George Maxwell. In U. o. Malaya (Ed.), University of Malaya. University of Malaya.

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S. Ham Ed.). Kuala Lumpur, Malaysia: Archipelago Press.

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Retrieved from https://www.nst.com.my/news/nation/2017/08/265473/life-getsbetter-rural-areas Sim, K. (1946). Malayan Landscape. London: Micheal Joseph LTD. W.T.Wood. (1895). Application from Mr.W.T.Wood, Chief Draftsman for eleven days, leave to enable him to proceed to Penang Hill for the benefits of his health. (1957/0056605). Arkib Negara Malaysia.

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Conserving the Heritage Village in Malaysia: Perspective and Challenges Indera Syahrul Mat Radzuan1, Mohammed Mohammed Ishaq2, Noralfishah Sulaiman3 & Yahaya Ahmad4 1, 2. 3 Universiti Tun Hussein Onn Malaysia 4 University of Malaya Abstract: The modernisation of Malaysia had begun on the early 1980's which causes many heritage villages and their neighbourhoods disappearing at a fast rate especially in urban areas. The purpose of this article is to review the process of urbanisation in Malaysia with a focus on conserving the heritage village in the challenging urban landscape. This paper provides an overview of early civilisation in Malaysia, the concept of conservation, living heritage and sustainable communities. It also focuses on the development of the country's cultural heritage legislation as well as discusses some legal issues and challenges around the conservation policy-practice gap. However, the declining population and raising the average age in this living heritage sites are much affected by the rapid economic transformation.

More recent attention has focused on the influence of effective policy to protect the heritage village; however, in many cases, the conservation policy appeared to fulfil the political advantage rather than to cater the fundamental aspect of conservation.

Keywords: Cultural heritage, traditional settlement, living heritage, conservation, Malaysia.

1. INTRODUCTION 1

Malaysia has a long history which dates back to the 14th century and possesses much of the rich cultural heritage resources.

Malaysia, being situated geographically between two great civilisations: to its East (China) and to its West (India), and having been ruled at various periods by great civilisations namely the Malay Sultanate, Portuguese, Dutch, British and Japanese (Andaya & Andaya, 2011). As a multi-cultural, multi-ethnic and multireligious country, the subject of cultural heritage in Malaysia isn't just different yet complex.

With its population of 30.2 million, the country consists of 50% Malay, 22% Chinese, 7% Indian and 21% other ethnic and indigenous groups of Sabah and Sarawak (Malaysia, 2017). The process of urbanisation in Malaysia can be traced back to the British colonisation era in the early 19th century. The British who had introduced the „open market economy' and „cash crops' in Malaya during the 1800s had encouraged the emergence of many collection centres for minerals, rubber and coffee, which later developed as towns (Asnarulkhadi Abu Samah, 2002).

In this regard, cities and villages in Malaysia have played a remarkable role in enhancing the living multicultural heritage, as portrayed by its different religious and cultural practices of the society, the very epitome of the Malaysian identity – mixed, yet not blended. The different races have managed to retain their individuality, but together they have also produced their delightful uniqueness.

The purpose of this paper is to review the process of urbanisation in Malaysia with a focus on conserving the heritage village in the challenging urban landscape. This paper provides an —————————————————————————————— 1 Senior Lecturer, Department of Real Estate Management, Universiti Tun Hussein Onn Malaysia, Johor, Malaysia; Email: syahrul@uthm.edu.my 2 PhD Candidate, Department of Real Estate Management, Universiti Tun Hussein Onn Malaysia, Johor, Malaysia; Email: mmishaq10@gmail.com 3 Senior Lecturer, Department of Real Estate Management, Universiti Tun Hussein Onn Malaysia, Johor, Malaysia; Email: nora@uthm.edu.my 4 Professor, Department of Architecture, University of Malaya, Kuala Lumpur, Malaysia; Email: yahaya@um.edu.my

overview of early civilisation in Malaysia, the concept of conservation, living heritage and sustainable communities. It also focuses on the development of the country's cultural heritage legislation as well as discusses some legal issues and challenges around the conservation policy-practice gap.

2. EARLY CIVILIZATION AND SETTLEMENTS IN MALAYSIA Malaysia is comparatively a new nation. However, it has many settlements which can be considered to have some historic and cultural criticalness. Albeit such settlements have experienced many changes and have been reduced in size, in many cases the original settlements have survived to the present day.

According to Chen (1998), it is believed that the Malaysian civilisation started thousands of years ago during the Stone Age. The existence of the early civilisation was proven by the discovery of some archaeological sites found throughout the country. In brief, the pre-historic and the modern settlements in Malaysia can be listed into six important periods (Table 1).

Table 1: Periods of the Pre-Historic and Modern Settlements in Malaysia Period Duration (years) Pre-historic 35,000 to 5,000 years ago Hindu Kingdom 5th to 14th century Islam and Melaka Sultanate 14th century to 1511 Colonial (Portuguese, Dutch and 1511-1957 British)

Japanese occupation 1941-1945 Independence 1957 to the present day Source: Hussein Ahmad (1964) The development of the modern towns started during the British rule in the Straits Settlements (Singapore, Penang and Melaka) where the importation of workers from India and China began (Sulong Mohamad, 1994). In the post-independence years, although there are quite some traditional settlements that still exist in the country, however, the limited numbers have been replaced by the planned modern settlements (Table 2). The modernisation of

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Malaysia had begun in the early 1980's which causes many heritage villages and their neighbourhoods disappearing at a fast rate especially in urban areas.

make way for new development and this has resulted in an alteration of the socio-economic landscape and unsettling communities imbalances.

Table 2: Traditional and Planned Settlement by States in Peninsular Malaysia States Traditional Planned Total Settlements Settlements No. % No. % Johor 809 8.88 46 7.11 855 Kedah 1,862 20.44 78 12.06 1,940 Kelantan 892 9.79 27 4.17 919 Melaka 674 7.40 26 4.02 700 N. Sembilan 511 5.61 27 4.17 538 Pahang 1,500 16.47 164 23.35 1,664 Perak 824 9.05 154 23.80 978 Perlis 366 4.02 11 1.70 377 Pulau Pinang 481 5.28 19 2.94 500 Selangor 438 4.81 26 4.02 464 Terengganu 751 8.25 69 10.66 820 Total 9,108 100 647 100 9,755 Source: Ministry of Housing and Local Government (2010)

3.1 Heritage Village

3. FUNDAMENTAL CONCEPT OF CONSERVATION Most cities and countries are struggling with the challenges of conserving their heritage village due to the rapid urbanisation.

According to Timothy (2011), overarching concern for conservation has spilled into the cultural arena. He points out the seven reasons for the importance of conservation which are enumerated in Table 3.

Table 3: Reason of the Conservation Importance 1. Scientific and Heritage places are important educational value resources for both formal and informal education.

2. Environmental Conservation of the built diversity environment helps to end a cruel destruction of the historic environment.

3. Artistic merit Many historic buildings and ancient monuments are renowned as products of enormous creative genius and have become the most popular tourist attractions.

4. Revenue generation Heritage conservation leads to potential financial benefits and generates revenue for the country.

5. Nostalgia Protecting heritage places will enhance a sense of „collective nostalgia‟ as a way of getting back to their original roots.

6. Nationalism Protecting heritage is a way of nurturing national solidarity with a homeland and building of sentiments of patriotism and loyalty among citizens.

7. Functional use of Conserving functional utility of heritage resources historic buildings are more costeffective rather than to rebuild new ones.

Source: Adapted from Timothy (2011) Thus, the rapid economic development in Malaysia, for instance, has caused the demolitions of some historic districts to

Heritage village has been found to expose the unique mixes of the natural, cultural and social qualities of the urban and sub-urban fabrics. Despite its potential as the typical settlement type in the pre-modern era, the heritage village has barely been spared by the modernisation phenomena. Thus, various studies have attempted to draw the importance in safeguarding these heritage villages in the challenging urban landscape, for instance, the studies conducted by Saleh (1998) and Alhabshi (2010). Other researchers such as Alberts and Hazen (2010), as well as Pendlebury, Short, and While (2009), have attempted to emphasise the importance between the use of authenticity and integrity principles in guiding the preservation efforts and balancing the needs and goals of the multiple stakeholders in these historic areas.

According to Khoo (2012) heritage village is “a cluster of traditional dwellings, including their setting, open spaces, trees and any related communal, service or ancillary buildings therein, which represent the social history and cultural heritage of a particular ethnic, indigenous or hybrid community or communities. The construction and spatial character of a heritage village depict its rural or peri-urban beginnings, even though it may have since been subsumed by urban expansion". They are living environments that have evolved and continue to do so, an attribute that is one of their most important characteristics of heritage (Orbasli & Woodward, 2009).

3.2 Living Heritage and Sustainable Communities According to Orbasli (2002), only in the second half of the twentieth century was there a growing appreciation and understanding of conservation, their recognition as „heritage', and a desire for area-based conservation with the birth of the so-called Venice Charter which came into effect in 1964 were their principles governing architectural conservation and restoration.

Even though the human dimension of the value of heritage was recognised in the Charter, however, it made no direct reference to the living heritage.

Thus, UNESCO‟s Convention Concerning the Protection of the World Cultural and Natural Heritage, which came into effect in 1972, made a direct reference to the life of the community. Article 5 suggests that each state that has signed up to this Convention should „adopt a general policy which aims to give the cultural and natural heritage a function in the life of the community and to integrate the protection of that heritage into comprehensive planning programmes‟ (Miura, 2005).

Nonetheless, since 1992, the World Heritage programme has increasingly focused on traditional knowledge and the role of local communities in the protection and management mechanisms, and the programme has been fostering synergies between modern science and local knowledge that are relevant to both cultural and natural heritage (Netherlands National Commission for UNESCO, 2014). As Rogers (1982) has pointed out, "We must realise that maintaining structures means maintaining the desirability or continuity of culture – we are in fact conserving cultures, not buildings" (p. 15). Further emphasis has been placed on the intrinsic relationship between culture and nature, people and place, and cultural diversity since then.

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Within the same context, Cook and Ng (2001) have stated that people need to feel the sense of belonging and commitment to the well-being of their communities so that they can remain sustainable in the long term. They have further defined that „a sustainable community‟ could be described as “one which has an enduring integration of the social, economic and physical characteristics of our total environment” (p. 3). Meanwhile, Hope (1996) has identified sustainable community as a community that puts sustainable development in practice and defined sustainable community development as it “can encompass actions which ensure the meeting of the needs of the existing inhabitants of a given community without jeopardizing the ability of future generations of inhabitants in that community to meet their own needs” (p. 195).

4. CULTURAL HERITAGE OF MALAYSIA Long centuries of immigration and trade relations with the outside world, especially with the Arabs, Chinese and Indians had resulted into a mixture of cultural influences in Malaysia. Early immigrants and traders that first came into the Malay archipelago brought wealth alongside their religions and peculiar cultural heritage.

Insipte of this inter-relationships, however, each culture remained intact and distinct in its way such that cultural and religious monuments such as temples, churches and mosques exist side-byside in the historic areas (Ghafar Ahmad, (2009).

These historic areas are our remarkable legacy left behind by our ancestors for their next generations. They have evolved from the various races that practised own original cultures and traditions from the early beginning of the founding of Malaysia. Malaysia‟s diverse cultural landscape is a mixture of many different cultures.

These cultures exert varying degree of influence in the country.

The ancient Malay culture together with the cultures of the Malaysia‟s two most popular trading partners in history, the Chinese and the Indian, had tremendously influenced the country's culture.

Melaka and George Town, the two historical cities of Malaysia are very rich in cultural heritage, notably the tangible and intangible cultural heritage of its diverse communities such as the Malays, Chinese, Baba Nyonyas, Chittys and Portuguese who are at present living in a few heritage villages in the inner cities of Melaka and George Town. However, the declining population and raising the average age in this living heritage sites are much affected by the rapid economic transformation.

Over the years, these heritage villages have become the unique living symbols of the multicultural diversity of the country.

Henderson (2003) indicated that this multiculturalism had played a significant role as a tourism resource of the country. In an architectural sense, these heritage quarters represent the richness of the multicultural heritage of the country with their harmonious decorative designs and authentic ethnic elements. But, these traditional houses a mostly of timber require regular maintenance as compared to the modern concrete houses. Unfortunately, the traditional skills for maintaining these traditional houses are gradually disappearing and being lost as the older generations die off and Malaysia continues to become modernised.

4.1 Safeguarding System and Policy The management of heritage properties in Malaysia is implemented through a tripartite arrangement which involved the Federal Government, the State Government and the Local Authorities.

Each of these tiers of government plays distinctive roles and have

different approaches to the preservation and conservation work for the identified monuments and buildings. Similarly, within these entities, there exist some ministries and agencies saddled with the responsibility of promoting, managing and conservation of heritage buildings and sites.

Under the Federal Constitution, the various States legislate matters in the State list which include land, agriculture, forestry, local government, riverine fishing etc. But under the concurrent list, the Federal and State governments are tasked to legislate, amongst other things, the protection of wildlife as well as town and country planning.

Nurulhuda and Nuraisyah (2013) pointed out that with the establishment of Ministry of Information, Communication and Culture in 2004, more attention was given to the development of culture, arts and heritage in Malaysia. The ministry is expected to play key role in the consolidation of policies and programmes targeted at promoting Malaysia's cultural arts and heritage in addition to formulation of new strategies that would ensure more accessibility of arts to the masses. In this context, the Malaysia's cultural heritage has been promoted as a source of economic growth in the country. This was evident with the enactment of the National Heritage Act, 2005 in the Ninth Malaysia Plan which was aimed at the protection and preservation of various tangible and intangible cultural heritage with a goal to boost the tourism industry in the country (Malaysia, 2006). In addition, cultural development was promoted to enhance national identity as well as strengthen national unity, harmony and integration.

4.2 The National Heritage Act (2015) Before the enactment of the National Heritage Act, 2005, two Acts, the Antiquity Act, 1976 and the Treasure Trove Act, 1957 provided guidance on the issues concerned with heritage areas and/or sites with more focus on physical heritage. However, the National Heritage Act, 2005, passed in December 2005 by Malaysia's Parliament usurped all the provisions of the former Acts. A distinctive feature of the National Heritage Act, 2005 was its clarification on the management of heritage in the country. Several changes were introduced. For example, the Department of National Heritage now oversees antiquities which was previously supervised by the Department of Museum and Antiquities (Ghafar Ahmad, 2009). The National Heritage Act, 2005 empowers the Minister to be responsible for the nation's culture, arts, and heritage by authorising him to issue policies, statements or directives in respect of the protection of heritage and activities, mainly at the Federal level and within the Federal Territory. While discharging his functions, however, the Minister ought to consult and obtained consent from the authorities concerned before exercising his power.

This is to ensure harmony among the three tiers of government when it comes to deciding on matters that have to do with heritage (Malaysian Governmnet, 2006).

The National Heritage Act, 2005 is a comprehensive legislation that covers both tangible and intangible, natural and cultural heritage and how the various aspects of heritage are to be administered and enforced. In its preamble, the Act aims to: "Provide for the conservation and preservation of National Heritage, natural heritage, tangible and intangible, cultural heritage, underwater cultural heritage, treasure trove and for related matters".

The scope and definition of heritage as stated in the Antiquity Act 1976 in Malaysia was limited only to monuments and heritage sites. However, the National Heritage Act, 2005 provides a wider scope and definition of heritage that includes not only tangible, but intangible heritage in line with the scope recommended and was

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practised in many developed countries. Under the National Heritage Act, 2005, the intangible cultural heritage is defined as follows: “Any form of expressions, languages, lingual utterances, sayings, musically produced tunes, notes, audible lyrics, songs, folk songs, oral traditions, poetry, music, dances as produced by the performing arts, theatrical plays, audible compositions of sounds and music, martial arts, that may have existed or existing in relation to the heritage of Malaysia or any part of Malaysia or in relation to the heritage of a Malaysian community”.

In Malaysia, any person may nominate to the Commissioner of Heritage to conserve and preserve any natural heritage, tangible or intangible cultural heritage, living person or underwater cultural heritage and to be declared as heritage. However, the power to declare any of the above as heritage lies on the discretion of the Commissioner of Heritage. But for the declaration of National Heritage, it lies solely on the discretion of the Minister. Before declaring any intangible cultural heritage as a National Heritage, the Minister has to consult and get consensual agreement from the owner.

areas are the older generation with a small group of the workingclass population living in the historic settlements. The existing properties are largely old structures, poorly maintained and deprived of certain modern facilities and sanitation.

5. ISSUES AND CHALLENGES

ACKNOWLEDGMENTS

Much literature has discussed the dilemma and survival of the heritage villages across countries and region (see Yeoh and Huang, 1996; Alhabshi, 2010; and Lih, 2005). Constant conflict between the process of modernisation and the preservation of the historic settlements have also increased rapidly in Malaysia. Overcommercialism and the threats posed by uncontrolled development have slowly been eroding the cultural heritage stock especially in the case of the heritage villages. In the 1980s, the development and modernisation processes in these regions have especially resulted in changes to the lifestyles as well as the social and moral values of the populations (Jones, 1997).

Today, many historic settlements in Malaysia have survived at least in part. They are often surrounded and dominated by the modern suburban developments. Although in those cases where much of the urban fabric has remained intact, significant changes have occurred in the social and economic organisation within these historic settlements. The residential, business and cultural activities, which are the main focuses of urban life have often modernised parts of the settlements, and in varying degrees, these heritage villages have become a peripheral of the modern administrative functions and activities.

This has led to major destruction and deterioration of the historical and physical characteristics of these unique settlements.

There is a very real danger if the present trends continue that these historic settlements could lose their special characteristics permanently and become an irreplaceable loss. As noted by Nor Zalina Harun (2007) pressures for the urban, physical and economic developments have often led to the destruction of these historic settlements because usually they were not preserved due to the economic value and current demands for modern development.

As Sulaiman and Shamsudin (2002) have observed, significant changes in the ethnic and religious composition of the population of the historic settlements have occurred due to the socio-economic changes happening in all spheres of life in Malaysia. The development of housing with better facilities outside the historic settlements has accelerated the process of outward migration of the upper and middle-income families from these historic settlements. At present, the majority of the families in the historic settlements belong to the low-income group of the society (Leong, 1997). Consequently, the majority of the residents in these

This work was supported in part by the Universiti Tun Hussein Onn Malaysia (Research and Innovation Fund) and the University of Malaya (Post Graduate Research Grant). Part of this paper has been drawn from the author's PhD thesis entitled “Cultural Heritage Incentives for the Conservation of Traditional Settlements: The Case of Malaysia, Japan and South Korea”.

6. CONCLUSION Indeed, in recent years the heritage village in Malaysia was found to face adverse influences of modernisation. The major changes in the historic settlements can be traced back from the last three decades due to industrialisation, rapid urbanisation and economic growth. More recent attention has focused on the influence of effective policy to protect the heritage village; however, in many cases, the conservation policy appeared to fulfil the political advantage rather than to cater the fundamental aspect of conservation (Mat Radzuan, Inho, & Ahmad, 2015). Therefore, the goal of preservation of cultural heritage should not be limited to conservation of architectural forms alone but should also integrate the preservation of living communities and its intangible heritage.

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Alhabshi, S. M. (2010). Urban renewal of traditional settlements in Singapore and Malaysia: The cases of Geylang Serai and Kampung Bharu. Asian Survey, Vol. 50 (Issue 6), Nov/Dec 2010. Pp 1135-1161.

Andaya, B. W., & Andaya, L. Y. (2011). A History of Malaysia (2nd ed.). University of Hawai'i Press: Palgrave Macmillan.

Asnarulkhadi Abu Samah. (2002). Community empowerment towards achieving sustainable development. In Sharifah Norazizan Syed Abd Rashid, Aishah Edris, & Nobaya Ahmad (Eds.), Cities in the 21st Century: Urban Issues and Challenges. Serdang: University Putra Malaysia Press.

Chen, V. F. (1998). The Encyclopedia of Malaysia: Architecture.

Singapore: Archipelago Press.

Cook, A., & Ng, M. K. (2001). Building Sustainable Communities: The Wanchai Experience. Hong Kong: The Centre for Urban Planning and Environmental Management.

Henderson, J. (2003). Ethnic Heritage as a Tourist Attraction: The Peranakans of Singapore. International Journal of Heritage Studies, Vol. 9 (No.1), pp 27-44.

Hope, K. R. (1996). Promoting sustainable community development in developing countries: The role of the technology transfer. Community Development Journal, 31(3), 193-200.

Hussein Ahmad. (1964). Sejarah Tanah Melayu 1400-1963 (2nd ed.). Kota Bharu: Pustaka Aman Press (in Malay).

Jones, A. (1997). Urban conservation issues in Brunei Darussalam: the case of Brunei's water villages. Planning Perspectives, 12(4), 457-475.

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Khoo, S. N. (2012). Penang Heritage Trust: Annual Report 2012.

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Lih, C. Y. (2005). Conservation and change: A Singapore case of urban conservation and development. Paper presented at the 15th ICOMOS General Assembly and International Symposium. Monuments and sites in their setting Conserving cultural heritage in changing townscapes and landscape, 17-21 Oct. Xi'an, China.

Malaysia. (2006). Ninth Malaysia Plan (2006-2010). Putrajaya: The Economic Planning Unit (EPU).

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Mat Radzuan, I. S., Inho, S., & Ahmad, Y. (2015). Mainstreaming Local Communities Input for the Incentives Programme: Lessons Learned from the Historic Villages of Hahoe and Yangdong in South Korea. Revisiting Kathmandu: Safeguarding Living Urban Heritage (pp. 207-216).

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Linking Universal and Local Values: Managing a Sustainable Future for World Heritage (2004). Amsterdam. 22-24 May 2003. Retrieved from http://whc.unesco.org/en/series/13/ Nor Zalina Harun. (2007). Problems involved in the conservation of historic settlements in Malaysia: Case study of Kuala Selangor. Jurnal Alam Bina, 9 (3), pp. 79-88.

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Conceptual Framework for Assessment Methodology in Evaluating Cultural Value for Architecture Linda Shafarina Hassan1 Yahaya Ahmad2 Department of Architecture, Faculty of Built Environment, University Malaya Abstract: Architecture is a significant entity to the image and identity of cultural heritage, as it generates outstanding values for sustainable culture and context. Current design trend of new architecture has constituted culture risk as it losing its local identity due to poor attention in preserving the value of cultural heritage into new architecture image. To sustain these values, it is important to established the criteria, and the indicator of rating tool to guide and to recommend preservation and incorporation of essential traditional features into new architecture image. However this criteria and indicator must be evaluated using excessive assessment method as provided in assessment tool. By looking at the necessity to recommend practical guideline to assess cultural value from the new building, this paper is aimed to determined appropriate assessment methodology for the process of developing new rating tool considering the integration of building element, and culture element. To achieve this aim, document review on established assessment tool and assessment model was conducted to; i) identify the applied method used in established assessment tool from the perspective of building element, aesthetic element, and culture element, ii) and to identify the recommended method that allowed to assess all correlated values. The findings also support the contention of this paper that there are no proactive measures from the perspective of aesthetic, and culture to be referred as an established assessment tool. The main research output act as a recommended conceptual framework which offers choices of the instrument in developing a new assessment tool to measure these three comprehensive values of architecture.

Keywords: Assessment methodology, Culture Value, Aesthetic Value, Architecture.

1. INTRODUCTION 

The credibility of an assessment tool framework is basically expressed by its assessment methodology in achieving the target of the tool. Assessment methodology is important at generating the reliable result as it presents a comprehensive view of subject value, and balance weighting among the criteria and indicator(Khalil, Kamaruzzaman, Nawawi, Husin, & Hashim, 2015; Mcgill, Oyedele, Mcallister, & Qin, 2015). However choosing the right assessment method is depends on few factors. Based on previous research, there are four significant components associated with the assessment methodology’s framework: i) Type of Indicator and measurement scale, ii) Criteria weighting and its measurement. scale, iii) Overall assessment method, iv) Grading Score and Scale (Amaratunga@Baldry,1998; Bordass, Cohen, et al.,2001; Bordass&Leaman, 2005a, 2005b; Bordass 2003; Cohen, Standeven, Leaman, & Bordass, 2001; Douglas, 1996; Mcdougall et al., 2002; Pati et al,.2006, 2009; W.F.E. Preiser eta.,1988; Vischer, 2008, Mcdougall et al,2002).

An indicator is a non-measurable key with specific features to describe the important criteria in prioritising product or requirement. (Ali & Al, 2009; Chen, Yang, & Lu, 2015; Fowler & Rauch, 2006; Lasalle, 2008; Nguyen, 2011; Nguyen & Altan, 2011; Reed, Bilos, & Wilkinson, 2009). Meanwhile, criteria are defined by the Oxford English Dictionary as the general item which is formed based on the necessity of the subject discussed.

There are three important attributes that generate an established criteria: i) criteria are inclusive; ii) criteria present the basic principle of the subject; iii) criteria are formed by the integration of subitems (Blyth, Gilby, & Barlex, 2006; Khalil et al., 2015; Sadler & Sadler, 2010; Yue, Briand, & Labiche, 2011).

—————————————————————————————— 1 Post graduate student, Department of Architecture, Faculty of Built Environment, University of Malaya, Kuala Lumpur, Malaysia; Email: linda.s@siswa.um.edu.my 2 Professor, Department of Architecture, Faculty of Built Environment, University of Malaya, Kuala Lumpur, Malaysia; Email: yahaya@um.edu.my

The grading scale is a parameter to distinguish the quality of final score's based on the aim of the assessment tool. The determinants of the Grading scale for the final scale also act as a parameter to assist the assessee in achieving minimum score and to recommend to assessee achieving the outstanding score. This parameter is usually presented in Likert Scale with few interval ranges.

2. EVALUATING AESTHETIC AND VALUE OF AN ARCHITECTURE

CULTURE

According to Nguyen,2011, built environment assessment (BEA) tool has been officially introduced in 1990. By 2011, there is a total of 382 established BEA tool has been found registered with U.S Department of Energy’s Building Energy Software Tools Directory. However it has been revealing from the study, limited BEA tool is found in preserving local cultural value(Lasalle, 2008). The criteria and indicator found in entire BEA tools are currently focusing on the sustainable and green architecture concept with very minimum attention in preserving the value of cultural heritage into new architecture image. This has motivated the architects to transform the local character into the global image.

On the other hand, current preservation policies have been found not efficient at preserving cultural identity into the new development for heritage context. This has led to different interpretations by professional and minimum expectation shall be interpreted differently (Oktay & Bala, 2015) These preservation policies and BEA tools have given implications of much new development's image were found inharmonic and insensitive with heritage context.

Meanwhile, cultural value in architecture should be assessed from three (3) design perspective; building element, aesthetic, and culture (Golden, 2013; Sebestyen, 2003; Wright, 1953) It has been reveals from previous studies that cultural values of architecture are generated by design principle which derived from the integration of

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building element, and cultural aspects (Oakley, 1970) Unfortunately, current building assessment tool are found missing to integrate culture element. Previous studies also have been found limited in recommending assessment methodology to measure the building element from the cultural perspective. By looking at the necessity to recommend practical guideline to assess cultural value from the new building, this paper is aimed to determined appropriate assessment methodology for the process of developing new rating tool considering the integration of building element and culture element.

To achieve this aim, document review on established assessment tool and assessment model was conducted; i) to identify the applied method used in established assessment tool to measure value from building element culture element ii) and to recommended method that allowed to assess all correlated values. The perspective review is based on four significant components of assessment methodology which has been elaborated earlier.

3. ANALYSIS AND DISCUSSION 3.1 Assessment Methodology of BEA Tools Assessment methodology from 6 established BEA Tools were chosen to be reviewed due to their outstanding status as the worldwide prominent BEA tool namely; BREEAM (BREEAM, 2007), LEEDS (USGBC, 2000), CASBEE (CASBEE, 2001), HK-BEAM (BEAM Society, 2011), and GREENSTAR (Bell, Milagre, & Sanchez, 2013) (Adegbile, 2013; Fowler & Rauch, 2006; Lasalle, 2008; Nguyen & Altan, 2011). These 6 BEA tool has received extensive feedback from professionals and scholars.

Meanwhile, GBI is the only established building assessment tool designed for use in tropical zones (Samari, Godrati, Esmaeilifar, Olfat, & Shafiei, 2013; Shing Chyi Chua, 2011). It was included in the review because of its influence on new architecture, as it has received broad support from Malaysiaâ&#x20AC;&#x2122;s building and property actors (Sood, Chua, & Peng, 2011; Tan & Mun, 2009; Khamidi, 2015).

According to Tan and Mun (Tan & Mun, 2009), GBI is recognized as a leading tool and guideline for design criteria of new architecture in Malaysia.

All six BEA tools provide a quantitative and qualitative type of indicator except for Green STAR and GBI. Green STAR and GBI provide the most simple indicator measurement scale due to the practice of quantitative indicator. The indicator measurement scale by LEED offered the modest scale whereby it only has 1 type of scale for its qualitative indicator (0-2). While BREEAM with 3 type of scales (0-2, 1-3,and 1-5), and HK-BEAM with 3 type of scales (1-3, 1-5,and 0-15). Compare to other 5 BEA tools, CASBEE applied the most complex system whereby each grading score are divided into range of decimal scale; Excellent = 3>5 points,Very Good = 1.5-3 points, Good = 1.0 - 1.5 points, Fairy poor = 0.5-1 points, and Poor = <0.5 points. Based on these assortment scale, it has been revealed there are generally 2 types or indicator measurement scale practically used by these 6 rating tool namely; Likert Scale (0-2 or 1-3 or 1-5 or 1-15), and SD Scale (Excellent = 3>5 points, Very Good = 1.5-3 points, Good = 1.0 - 1.5 points, Fairy poor = 0.5 - 1 points, and Poor = <0.5 points. Or Thurstone scale (0 or 1),

Meanwhile, there are 4 BEA tools with criteria weighting; namely CASBEE, Green STAR, HK-Beam, and BREEAM. BREEAM, HK-Beam, and GREEN Star criteria weighting are assigned in the form of percentage. These 3 BEA tools apply criteria weighting due to indicator are not in a balanced ratio to present the hierarchy of criteria.

However, CASBEE applied a different system compared to other BEA tool whereby the sub-criteria are also being assigned with weighting in decimal scale (0.0-1.0). By having 3 set of categories with its weighting, it has a complex score and thus has commanded a scientific formula, to sum up all the score. While for BREEAM and GREEN Star, both are using simple formula to summarize the score for both criteria and indicator by multiplying the score of indicator with the weighting of criteria. Even though GBI has not provided weighting for criteria, each the indicator has been assigned with its hierarchy of value to present the significance comparison. The highest score of indicator is assigned with numerical value of 8 points while the lowest is given numerical value of 1 point.

LEED is expressed as the modest methodology to generate the score for final score. This is due to consistency of measurement scale used for the qualitative indicator which is valuable at 0-2 points. Without assigning weighting for the criteria, this methodology has allowed lesser process to generate final score as the total indicators are adequate in presenting the final score. Unlike LEED and GBI, BREEAM, HK-Beam, and GREEN Star acquire a simple multiple formula to generate final score due to both criteria, and the indicator is both assigned with weighting. While CASBEE turned up as the highly complex assessment methodology due to every category of assessment tool are being assigned with intricate weighting.

Based on the scale used in measuring the criteria and indicator score, it has summarized the final score is regularly generated in the form of percentage scale (0%100%) or decimal points (0.0- 1.0). This final score is later divided into few levels of grading scale to categorize it into excellent to poor level. LEED categorized the scale into 4 levels (platinum, gold, silver, and certified), BREEAM with 5 levels (excellent, very good, good, pass, unclassified), CASBEE with 5 levels (excellent, very good, good, fairly poor, and poor), while Green STAR is divided the grade into 6 levels (six stars, five stars, four stars, three stars, two stars, and one star). HK-Beam, however, provides a complex grading scale. Four grading scales (platinum, gold, silver, and bronze) of the final score are also assigned with additional requirement to assure the balance of score from each criterion. Each of the grades is assigned with minimum percentage of criteria to be fulfilled.

From this collection of assessment method, it has been determined that there is correlation aspect that leads to forced-choice instrument. There are three types of indicator usually used in Built Environment assessment methodology; i) quantitative, or ii) qualitative, or iii) quantitative and qualitative. Quantitative type is used when the indicator is interpreted into specific feature. This quantitative indicator usually is assigned with numerical scale namely; Thurstone scale (0 or 1).

Unlike quantitative, qualitative indicator are assigned with range of scale. This is due to the qualitative indicator is interpreted as a general feature's description and need to be offered with more than two answer as it shall have few

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expression option. The general measurement scale use for qualitative indicator is semantic differential scale for sonority scale (strongly disagree, disagree, slightly disagree, slightly agree, agree, strongly agree), or Likert scale for numerical scale (1, 2, 3, 4, 5).

Usually, there are two types of criteria, with weighting or without weighting. Criteria with weighting are regularly to show the rank of hierarchy between the established criteria. However, some criteria do not need to specify weighting when the criteria score can be determined based on the relative importance score of the indicator.

Meanwhile, there are also criteria weighting been assigned without reflecting the relative score of the indicator. This method is usually used when the assessor and assessee were having interpretation that the criteria should be assigned with additional factor for a balanced weighting. For criteria with weighting, there are usually being measured using percentage scale (0-100%) or decimal scale (0.0-1.0) Meanwhile, three typical assessment methods are generally used to generate the final score, such as; i) score generated by scientific formula, ii) score of criteria presents the overall score, and iii) score of indicator presents the overall score (Fowler & Rauch, 2006; Nguyen & Altan, 2011; Reed et al., 2009).There shall be no measurement scale to generate final score if the total criteria or indicator score manage to present as a reliable final score. However explicit formula in a form scientific or non- scientific shall be assigned if there are additional factor to be considered in generating reliable final score.

Based on the discussion, it is quite flexible to choose method after establishing the measurement scale for criteria, and indicator. However for criteria and indicator with unbalanced weighting, there are two ways to generate reliable result; i) by assigning scientific formula, and ii) each grading level is assigned with minimum score from every criterion.

3.2. Assessment Methodology assessment (AA) models

of

aesthetic

Though BEA tools are missing aesthetic criteria, from the applications of few aesthetic measurement models, the current measurement scale and indicator are found appropriate to measure the artistic quality. These aesthetic measurement model are referring to measurement technique that use to evaluate emotions consequent to the ambience generated by the aesthetic elements under built environment category, namely; i) Differential Emotional Scales (DES), ii) Pleasure, Arousal, and Dominance Model (PAD Model) iii) and ,Differential Emotions Theory (Plutchikâ&#x20AC;&#x2122;s) (Boyle, 2012; Cohen, 2010; H.C.Yadav, Jain, Singh, & P.K.Mishra, 2012; Han, Back, & Barrett, 2009; Khalighy, 2015; Machleit & Eroglu, 1980; Mehrabian, 1996; Schindler et al., 2017; Tsang, 2012). These aesthetic measurement models are using Likert Scale and Thurstone Scale as a measurement scale for evaluating indicator score. Scale for aesthetic is usually recommended to be assigned on an even scale (1-5, 1-7, 1-9) to provide middle range for the natural score.

However, previous research has also stated the choice should be informed by the research goals, knowledge about the respondents, the method of data collection among other considerations (Bishop, 2015; Jamieson, 2004; Tsang, 2012)

Thus using odd number for measuring aesthetic quality in architecture can be accepted.

Unlike BEA tool, criteria weighting for aesthetic assessment (AA) models is assigned with specific scale which generated by established scientific theory and statistical data based on previous research. Prominent scale for AA model is Pleasure, Arousal, and Dominance Scale (PAD scale) and Positive and Negative Affect Scale (PANAS). Meanwhile, for overall assessment methodology, these three assessment models acquire scientific formula to generate statistical data based on assessment goal. Most of the previous research has usually using software application and complex statistical data to generate the score pattern.

This paper is limited to manual rating tool framework, thus reviewing overall score pattern and grading scale by AA model are not included.

3.3. Assessment Methodology Heritage Impact Assessment (HIA) HIA or Heritage Impact Assessment is the only framework available to measure value related to culture or heritage assets. Synonym with research focusing issue to minimize heritage impact on new building this HIAâ&#x20AC;&#x2122;s framework has recommended important features and method of assessing development impact on heritage values.

Unlike BEA tool and AA Model, HIA is only focusing on the significance of indicator measurement scale, and rating scale. The scale is provided to suit two assessment goals; i) Likert Scale of 1-6 for evaluating the heritage impact, and ii) Likert Scale of 1-9 for evaluating significance of the effect of the changes for overall measurement result. Contrasting to all AA Models which has not specify choice of instrument to suit assessment goal and assessment category, HIA has also provided the general interpretation of these scale from four(4) development category. Another interesting contrasting issue is, HIA only stated that rules for evaluating culture value must be in a preâ&#x20AC;&#x201C;descriptive form thus quantitative indicator is not recommended. While assessment methodology on three assessment component has not been found thus has to make HIA shall only been referred as a framework to evaluate indicator, and overall design ranking.

4. CONCLUSION AND RECOMMENDATION Compare to BEA tool, AA model and HIA provides a general assessment methodology, while BEA tool stands as prominent tool with significance assessment component and established assessment methodology. The findings also support the contention of this paper that there are no proactive measures from the perspective of aesthetic, and culture to be referred as established assessment tool. This is due to both AA model and HIA are focusing on a broad measurement subject thus they not available to specify an explicit assessment method for a specific assessment goal.

However assessment method from AA model and HIA must be considered for developing a new assessment tool to measure three comprehensive value of architecture; i) building, ii) aesthetic, iii) culture value. The additional assessment methodology from AA model and HIA to be integrated into BEA framework are; i) Type of indicator must be in qualitative form, ii) Indicator measurement scale

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shall use the Likert scale of 1-9, and iii)criteria weighting can be assigned to numerical number. The primary research output act as a recommended conceptual framework which offers choices of instrument in developing a new assessment tool to measure these three comprehensive values of architecture. This framework, however, depends on the goal of the new device and other tool constraints such as consideration of appropriateness for industrial application.

5. ACKNOWLEDGEMENT Authors would like to acknowledge the financial support from Postgraduate Research Grant (PG138-2014A) established at the University of Malaya, Institute of Research Management and Consultancy (IPPP).

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The Conundrum of Human Capital in Building Conservation at George Town World Heritage Site Lim Yoke Mui1 Khoo Suet Leng2 School of Housing, Building and Planning, Universiti Sains Malaysia 2 School of Social Sciences, Universiti Malaya

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Abstract: The city of George Town is inscribed as UNESCO World Heritage City in 2008 because it meets three criteria of UNESCO Outstanding Universal Value (OUV). One of the OUV that is met by George Town is Criterion (IV) where George Town has a range of exceptional architecture of shophouses and townhouses. These shophouses and townhouses showcase an outstanding example of the coming together of cultural elements from elsewhere in the Malay Archipelago and from India and China with those of Europe to create a unique architecture character. To maintain the status of UNESCO World Heritage City, it is imperative that these heritage buildings are conserved and continuously kept in good livable condition. In achieving this aim, the Government and its agencies have implemented various schemes such as special conservation grants from Think City and incentives such as waiver of assessment charges to encourage conservation of these exceptional shophouses and townhouses. In the urgency to conserve these decade old buildings, the government has focused only strategies that are directly related to the restoration work and are limited to providing financial incentives. While funding is important, the government has missed developing an important but indirect component which is the human capital needed to do the work of conserving these exceptional buildings. Without the expertise and skill in conservation, proper conservation works are not possible, and the damages that occurred due to ignorance may cause George Town to fail criterion (IV) of the OUV. The situation has now become critical that human capital must be given its due recognition in the bigger picture of conservation. This paper will present the current scenario and impact of human capital in the area of building conservation as experienced by George Town.

Keywords: Human capital, Building conservation, George Town, Shophouses.

1. INTRODUCTION 1

The study by Lee, Nor'Aini & Lim (2008) found that the preservation of the city of George Town generally and the shophouses specifically are attributed to the policy of industrialisation and rural development. The opening of FTZ not only created employment opportunities but also shifted the development pressure out from George Town. In the case of George Town, it could be true that the cause of reduced development in the inner city is due to the unrestricted development opportunities (newly opened industry zones and new housing schemes) in other parts of Penang Island. Thus the pre-war buildings remained standing without much redevelopment. One stated policy was to shift the population growth (a process referred to as â&#x20AC;&#x2DC;decantation') from George Town to the suburbs in the south and across to the Mainland. The policy managed to achieve its objective, but the accidental effect on George Town is that it dissipated the development pressure from the city centre and George Town managed to retain his historical built environment until 2008.

In 2008, George Town together with Melaka received the inscription of World Heritage City from UNESCO and ever since then George Town, Penang has become well-known for its historical and unique pre-war shophouses. The list of Rent Controlled Properties in Penang Island, 1997 obtained from the Valuation Department of Municipal Council of Penang Island (PIMC) shows that there were 13,083 pre-war properties in George Town. These pre-war properties consisted of shophouses, houses and shops built before and during World War II (WWII). George Town was initially divided into eight sub-units or zones for city planning, and these were given identification labels called George Town 1 (GT 1), George Town 2 (GT 2), and so on but now the heritage enclave is divided into 2 zones which is the core zone and buffer zone as shown in Figure 1.

1

1 Associate Professor, Quantity Surveying Programme, Universiti Sains Malaysia, Penang, Malaysia; Email: ymlim@usm.my 2 Senior Lecturer, Department of Development Planning and Management, Universiti Sains Malaysia, Penang, Malaysia; Email: slkhoo@usm.my

Figure 1: Conservation Area of George Town

Since 2008, George Town has embarked on various conservation effort through its management body, George Town World Heritage Inc (GTWHI). The management of the world heritage site entails activities such as awareness programme, inventories of built and cultural heritage, tourism and yearly cultural activities. A Special Area Plan for the heritage zone has been prepared and gazetted on 1 September 2016. Efforts in conserving the built heritage include the restoration and repairs to the heritage shop houses that are in the heritage core as well as the buffer zone. In the spate of protecting and restoring the built heritage, the focus has always been on the construction, and the authenticity of the restoration works. As a stop-gap measure, foreign labours are employed to do the restoration works. Some

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are master craftsmen from China while others are labourers from countries such as Nepal, Vietnam and Burma.

However, until today the development of human capital for conservation works have been neglected. The stopgap measure did not stop, and no long-term policy was put in place to ensure George Town has a sustainable labour force in conservation. Thus, this study is conducted to identify and understand the issues pertaining to human capital in the conservation of built heritage in George Town leading to recommendations for policies in sustaining human capital in conservation.

2. HUMAN CAPITAL IN BUILT HERITAGE Human capital refers to people as factors of production which are used to create goods or services. In effect, people are becoming valuable assets. Human capital can also mean one of the production elements which can generate added-values through inputting it (Kwon, 2009). Human capital in built heritage can be divided into two groups; one is the professional or knowledge workers. The conservation professionals pertain to the conservator, architects, engineers, quantity surveyors and even historians. They come from a background of either construction or history and in the case of the conservator, a combination of both construction and history.

The second group pertains to the construction workers such as artisan, craftsmen, contractors and the various tradesmen, i.e. plasterer, carpenter, mason, painter, tiler, roofer, plumber and electrician. The second group of workers can be further divided into skilled, semi-skilled and unskilled.

The authenticity of the restoration works would depend on the quality of the professional that is in charge of managing the project while the quality of the restoration works would depend on the skills of the construction workers that perform the actual construction.

The lack of an adequately knowledgeable and skilled local conservation workforce will hinder the development of a strong conservation industry in George Town. As seen throughout the years since inscription, George Town come to rely on foreign labours to restore the heritage buildings. This not only contributes to the leakage of revenue out of the country, but it also militates against the creation of local expertise and employment.

Similar to the phenomenon in the tourism industry where according to Echtner (1995), countries have concentrated on developing the ‘hardware’ necessary for the tourism industry, i.e. buildings and infrastructure such as hotels and transportation but the ‘software’, the trained personnel needed to deliver tourism services, has often been given a lower priority. Similarly, the oversight in the development of human capital for conservation not only creates a leakage in the revenue to the country but also compromises the sustainability in conservation. Learning from the tourism industry, Baum (1994) explains that the neglect in proper human resource planning is a major factor in compromising the sustainability of tourism development and many failed to acknowledge the link between tourism sustainability and the labour environment.

As such, it is now important for George Town to turn its focus to human capital planning for conservation to ensure sustainability in this sector. Focus and attention on human capital development in conservation are needed to make people aware of its importance and draw attention (Greffe, 2004) to its far-reaching effect on conservation.

3. METHODOLOGY The research requires an in-depth understanding of the issues of human capital in the limited area of conservation. As such, national statistics on labour would not be able to yield the required information. To identify the current issues as well as the impact of human capital in conservation works, the technique selected for data collection is semi-structured interviews. Interviews are chosen as the primary data collection mechanism as this method is an effective tool for learning about matters that cannot be directly observed (Taylor and Bogdan, 1998). In this approach, the interviewer has an outline of topics or issues to be covered but is free to vary the wording and order of the questions to some extent (Patton, 1990). This provides the interviewer with the freedom to probe deeper according to the responses of the respondents.

The study area is in the historic area of George Town covering both the Core and Buffer Zones and various categories of respondents, and key informants have been identified and are interviewed. To identify the types of human capital challenges faced in the building conservation industry, this study has conducted interviews with professionals such as conservation architects, conservators, local government officers, nongovernmental body, academicians and contractors. All selected respondents have experience in conservation works as well as having many years of work experience in the construction industry.

A total of 14 respondents are interviewed from August 2016 to September 2016. The interviews are recorded, and the recording is transcribed to allow for data analysis.

4. FINDINGS AND DISCUSSIONS During the interview, the respondents are asked to indicate the three (3) main human capital issues that they believe is critical to George Town's built heritage. A list of the possible issues is given to the respondents to choose, which are knowledge, skills, availability, training/apprenticeship, professionalism, ethics, cost, society and economic viability. From the responses, the study found 11 issues which are as shown in Table 1. The ranking of the issues shown in the table below is determined by the frequency of selection by the respondents. Although there is a list to choose from, the respondents are allowed to give any issues that they feel are pertinent but not in the list in the questionnaire. As such, even though the list has only nine issues but the data returns 11 issues.

The two additional issues are the attitude of workers and the lack of conservation education in school, but each of the additional issues is only stated by one respondent each. As such, in this paper, only the top 3 issues will be discussed as these three issues are the most selected which indicates that in the opinion of the respondents these are important human capital issues in George Town.

No. 1 2 3 4 5 6 7 8 9 10 11

Table 1: Issues Identified by Respondents Issues Skills Knowledge Availability of artisans and heritage workers Need to train workers Economic viability of conservation works Good work ethics Professionalism Cost Attitude of workers Conservation education in school Society

ƒ 10 9 6 4 3 3 2 2 1 1 1

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4.1 Skills The issue that is selected by the majority of the respondents pertains to skills. Although contractors and conservators are available and are actively conserving heritage building in George Town, the reality is that most of them do not possess hands-on experience in conservation works. This is explained by respondent R1, "few people are hands-on in doing the conservation works, the majority still do not know how they are supposed to do the job."

Despite that George Town has been inscribed as world heritage city since 2008, the level of skilled heritage workers are still low.

The reason for this is due to the nature of the building industry.

Respondent R5 explains that before the inscription, the contractors and construction workers are just doing repair works on new buildings and not on heritage buildings. As the methods and materials used in new buildings and heritage buildings are different, there is a gap in the knowledge of construction for heritage buildings.

When George Town has obtained the inscription as a world heritage city and needed specific requirements in conserving its built environment, the demand for skilled contractors suddenly far outweighs the supply. The industry is unable to quickly increase the supply because to produce skilled workers requires considerable time and hands-on experience. In addition, the respondent R4 opinion that there is still a shortage of trained, skilled contractors, artisans and tradespeople and explained that the continuing shortage could be due to there is demand for the contractor that is not highly skilled but can offer to do a job at a lower price. Thus, the culture of wanting to restore at the lowest price possible as compared to restoring at the best quality has encouraged the proliferation of poorly skilled contractors.

The same respondent also opined that hiring foreign labourers contributes to the skill problem where the workers do not understand the need to restore heritage building based on conservation principles. Respondent R4 states that "...they just follow whatever instruction that was given by their supervisors."

Respondent R1 also has the same opinion as follows. â&#x20AC;?So foreigner workers I believe that they donâ&#x20AC;&#x2122;t have, they did not go through proper training. So they just do the work following instruction only. You see, so without knowing the things they have to know, what precautions to take and then using the right method.

Using the right way to do the job.â&#x20AC;?

Without the required skill, respondent R1 laments that there will be a vast difference regarding the quality of workmanship. In answer to the question why the skills of workers have not improved even nine years after inscription, the respondent explains that the participation in workshops and training session is very poor and this could be due to the reason that training workshops are conducted on weekdays and bosses are not willing to release their workers from work.

4.2 Knowledge This issue is the second most selected problem by the respondents.

The issue of lack of knowledge does not only apply to the construction workers but also to the professionals. Respondent R7 explains that the construction workers would only focus on his job and would not know about the outstanding universal value (OUV) of George Town and how their work impact on the OUV as well as the need to preserve it. The lack of knowledge will affect the restoration efforts because "...if you do not know how the heritage building was built, how can you go and do restoration? You do not know how to respect the originality, the authenticity..." as clarified by respondent R6. Another respondent, R1 states that "I can say

that only a few people are qualified to be called heritage conservators due to their long experience in conservation works, but the rest are just coming in to grab the opportunity to do some work."

In the opinion of respondent R6, the lack of knowledge does not only resides with the construction workers but also the professionals and conservators. Respondent R6 states that "I can tell you 90% of them still don't know. Even heritage architects, the so-called heritage impact assessment consultant, I mean they don't know anything." The respondent clarifies that the professionals and conservators are unable to interpret the heritage knowledge and thus do not know why certain materials are used and certain design must be upheld in heritage buildings. For example, many people complaint and ask why cement cannot be used to plaster the brick walls and blame the implementors as being too purist and strict.

However, respondent R6 explains that "...water from underground can come out of the bricks....so when the wind blows, there is a cooling effect..." When the reason behind using lime plaster instead of cement is explained, they start to understand and do not feel that it is a hassle to use lime plaster. Therefore, to be a good conservator, "you do need to have that inquisition. That's right and not wanting to go home at 5 o'clock. It is got to be all-absorbing, so if it is not all absorbing and it is not our pattern, then it is very hard."(Respondent 9).

Although the above respondents provided a dire scenario of the lack of skills and knowledge of our human resources in the conservation industry another respondent (R10) disagreed and stated that, " Knowledge everybody knows. So as I say, if you give me the good price, I will get good workers. If very cheap I get you cheap one. Still can be repaired. It is not that everybody knows or don't know. Everybody knows. If I don't know, I will get the people who know how to do." The respondents suggest that the poor work is due to the cost that the owner is willing to pay indicating that if the owner can pay a good price, the quality of work will be good. This is also echoed by respondent R7 who said that a contractor would try to save costs by not waiting for the paint to dry before applying the second layer properly. The respondent further explained that when this happens the layers merge and it is only one layer instead of two. This is because the contractor tries not to pay wages for two days just waiting for the paint to dry properly.

4.3 Availability The third issue pertaining to human capital that is faced by George Town is the availability of professionals, artisans and construction workers skilled in heritage conservation works.

Respondents R2 and R4 indicated that after nine years of being a heritage world city, George Town has about half the number of conservators that are needed to conserve the built heritage in the city. The availability of skilled workers is even lower, estimated at 15% by respondent R4. Respondent R5 also indicates that there are insufficient workers currently.

The reason for the low numbers of conservators as given by respondent R7 is because to be a conservator there must exist passion and interest in conservation. The respondent further clarifies that the fee received for conservation projects are very small as compared to a new building, and this discourages professionals from getting involved in conservation. In addition, respondent R4 states that there is no professional body to promote and recognise the conservators and thus there is no concerted effort to develop professionals in the area of conservation. Currently, existing conservators are working in this area because of their

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passion and interest for heritage buildings and not because of monetary rewards.

Respondent R5 explains that the limited amount of conservation work in George Town also does not encourage the proliferation of skilled workers in this area. However, the main concern is the lack of younger skilled workers to take over from the seniors who are now of retiring age. This is an important issue as respondent R10 indicates that in 10 years time the seniors would no longer be around as they are now in their early 60s.

During the interviews, the respondents were asked what the reason for the lack of interest by young people to take up the vocation of skilled conservation workers is. The main reason given by respondents R6, R10 and R11 are that construction work is seen as dirty and hard work that the young generation is not interested in despite the potential to earn a high income. Respondents R10 and R11 says that the wages for such jobs are high, but there is still no takers from the young people. As such, George Town is very dependent on foreign labourers from China, Burma, Nepal, Vietnam and Bangladesh. Respondent R3 and R10 confirmed that"the sub-contractor may be local, but his workers are all Bangladeshi, Nepalese and Vietnamese."

The main issue arising from foreign labours is that it is not sustainable in the long term. This is because the foreign labours will return to their home country after a few years due to the expiry of work permit or personal choice (R3). As such, the training that has been given to the foreign labourers to upgrade them into semi or skilled workers would not benefit the conservation industry in George Town but instead benefitted the workers’ home country.

This is the reason why until today, the numbers of skilled workers are still low despite George Town World Heritage Inc has conducted many workshops for contractors since 2008. It is clear from this study that the use of foreign labours in conservation is an unsustainable move.

The knowledge gained through education will be enhanced during work in conserving by way of hands-on experience to produce knowledgeable and skilled human capital in this industry. Having a registration body to register and accredit skilled workers and professionals will ensure that the quality of skills is maintained, and standards in conservation are adhered to.

ACKNOWLEDGMENTS The authors would like to thank Universiti Sains Malaysia for funding this research project through Short-Term University Grant (Grant No: 304/PSOSIAL/6313253).

References Baum T. (1994). Managing the development and implementation of national human resource policies for tourism. In: Seaton A.V. (ed.), Tourism: The State of the Art. John Wiley and Sons, Chichester.

Echtner, C. (1995). Entrepreneurial training in developing countries. Annals of Tourism Research, 11, 119-134.

Greffe, X. (2004). Is heritage an asset or liability? Journal of Cultural Heritage, 5, 301-309.

Kaplan, L. (2004). Skills development in tourism: South Africa’s tourismled development strategy. GeoJournal, 60, 217-227.

Kwon, D.B. (2009). Human capital and its measurement. The 3rd OECD World Forum. Busan, Korea - 27-30 October 2009 Lee, L.M., Lim, Y.M. and Nor’Aini, Y. (2008). Strategies for urban conservation: A case example of George Town, Penang. Habitat International, 32, 293–304.

Patton, M. Q. (1990). Qualitative Evaluation and Research Methods (2nd ed.). Newbury Park, CA: Sage Publications Inc. Taylor, S. J., & Bogdan, R. (1998). In-depth interviewing. Introduction to qualitative research methods, 3, 87-116.

5. CONCLUSION To ensure the sustainability of the conservation efforts in George Town, the focus and policies must encompass a wider scope which human capital should form one of the pillars. Although in this study, human capital is not one of the elements of heritage, but in a wider study, it can be so. The craftsmen and various traditional trades can and is a part of the intangible heritage. In fact, it forms the living heritage that George Town can still boast of.

However, the conservation policies that are implemented by the local government are not human capital focused. It is a neglected area in conservation and the lack of skilled and knowledgeable human capital in conservation will have an impact on the world heritage city. The impact of the lack of skills in the heritage workers is shown in the quality of the conservation works.

The assessment of quality can be seen from two aspects. The first aspect touches on the physical condition where buildings are not conserved according to the principles of conservation and the effect of this is the damage to the building elements. The second aspect looks at the authenticity of the heritage architecture and whether it is compromised due to the use of modern materials or design. Th impact is not only due to the lack of skills on the part of the workers but also on the lack of knowledge in the principles of conservation.

Therefore, the local government has to implement policies and regulations to ensure that development of human capital in conservation is effective and sustainable. Education in heritage should start at the school level and follow through to university to encourage more young people to be interested in conservation.

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Conservation Grant Program as a Sustainable Strategy Towards Built Heritage: Case Study of George Town World Heritage Site Khoo Suet Leng1 Lim Yoke Mui2 Universiti Sains Malaysia Abstract: George Town, Penang's capital city, has undergone rapid transformation since its inscription as UNESCO's World Heritage Site on 7 July 2008. The inscription was accorded in recognition of George Town's former role as a multi-cultural trading port as well as the city's diverse cultural diversity reflected through its intangible and tangible heritage. Ever since UNESCO inscription, the city has undergone rapid transformation, especially to George Town's built heritage. Shophouses which are the dominant form of built heritage in the World Heritage Site have enjoyed a phenomenal hike in economic value and demand for shophouses have increased in tandem. As the new cash cow, many George Town shophouses have been purchased by local and foreign investors alike. But at the same time, a remaining huge stock of shophouses have been left unrestored due to the high cost required to restore, repair, maintain and upkeep them.

Dilapidated shophouses not only appear as an urban eyesore but the inability of a World Heritage Site like George Town to properly restore and conserve its built heritage will threaten criterion (iv) of the Outstanding Universal Value, which was instrumental towards the city‟s inscription in 2008. Against this backdrop, this paper will propose a solution in the form of a Conservation Grant Program to address the issue of unrestored shophouses in George Town's World Heritage Site. The proposed solution is formulated and derived from primary data collected through qualitative techniques (i.e. in-depth interviews and focus groups discussion) as well as through literature survey of secondary data. The proposed Conservation Grant Program can be considered as a viable solution and sustainable strategy to be adopted by urban managers, policy-makers, property owners and other custodians of George Town‟s World Heritage Site.

Keywords: Built heritage, George Town World Heritage Site, conservation grant 1. INTRODUCTION 1

Ever since its inscription as UNESCO's World Heritage Site on 7 July 2008, Penang's capital city, George Town, has undergone rapid socio-economic transformations. Albeit cities are known to be vulnerable sites for changes due to the volatile external environs, but for a historic city like George Town, the forms and manifestations of changes should not in any way implicate negatively on the historic city's Outstanding Universal Value which earned the city's its UNESCO accolade in 2008. In the case of George Town, the city was inscribed due to the city's fulfillment of three out of 10 criteria of UNESCO's Outstanding Universal Value.

The three criteria are as follows: criterion (ii) George Town's historic role as a multi-cultural trading port; (iii) George Town's cultural diversity manifested through the city's rich intangible cultural heritage (i.e. festivals, religious events, food, etc.); and (iv) George Town's unique ensemble of shophouses and townhouses that is unique to the region (SGP, 2013).

Since inscription, among the most obvious changes happened to George Town‟s built heritage. Shophouses, which are the historic city‟s dominant urban form have witnessed a phenomenal hike in economic value (Loh, 2016; Teoh, 2016). In due course, shophouses became to be perceived both as an asset as well as a liability to building owners. On the one hand, many owners of George Town shophouses view their properties as cultural assets, but on the other hand, the required action to conserve and restore shophouses do turn these assets into liabilities because some owners have difficulties in forking out the hefty sum required for conservation works. This dilemmatic situation has placed George Town‟s historic buildings, particularly shophouses, under serious threat. If prompt conservation efforts by shophouse owners are absent or sluggish, then shophouses in the WHS will encounter a risk of continued deterioration, dilapidation and ultimately it would affect the historical, architectural and socio-economic viability of the WHS. Should this situation be left to persist, shophouses in George Town will one day succumb to irreversible dilapidation and decay to a critical stage upon which recovery would be problematic 1

1 Senior Lecturer, Department of Development Planning and Management, Universiti Sains Malaysia, Penang, Malaysia; Email: slkhoo@usm.my 2 Associate Professor, Department of Quantity Surveying, Universiti Sains Malaysia, Penang, Malaysia; Email: ymlim@usm.my

or close to impossible. No doubt then that a shortage of funds to conserve amongst property owners will put George Town‟s shophouses at a risk of further decay to the extent of losing their physical existence.

In turn, all architectural and historic significance embedded in the physical form of shophouses will be lost forever. Inadvertently, this will threaten George Town‟s OUV (criteria ii, iii & iv) which was instrumental towards the historic city‟s inscription back in 2008.

Generally, funding for conservation of shophouses in George Town would go through three options. First, financially-sound shophouse owners who understand and subscribe to basic conservation principles will choose to salvage their historic buildings by undertaking the necessary restoration works by using their funds. Second, for owners who are less financially-endowed, they will opt to dispose of their properties by selling them in the open market. Third, under more pressing situations where the condition of the property is far from saleable and dilapidated, owners will have no choice except to leave their shophouses to dilapidate further and run the risk of losing an architectural gem forever. Under such undesirable circumstances, it is obvious that the availability of a viable monetary and funding mechanism is pivotal towards influencing any decision to restore and conserve a shophouse in George Town.

2. LITERATURE REVIEW: TOWARDS RESILIENT AND SUSTAINABLE BUILT HERITAGE IN GEORGE TOWN On 7 July 2008, George Town was jointly inscribed as UNESCO's World Heritage Site together with Malacca. In George Town, the Core Zone (the Property) comprises an area of 109.38 hectares with a total of 2,344 historic buildings. The Core Zone is protected by a Buffer Zone with an area of 150.04 hectares with 2,321 historic buildings of various categories within it (SGP, 2013). After nine years, the aftermath of George Town's UNESCO inscription has witnessed the emergence of opportunities, challenges and issues for George Town's WHS. Regarding the city's built heritage, a myriad of issues has come to fore since inscription. One of the more pressing issues is the dire need to conserve and restore as many historic buildings in the World Heritage Site in a timely manner. For UNESCO World Heritage Sites specifically, conservation and restoration of built heritage will have to subscribe and conform to stipulated international, national

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as well as local guidelines and regulation to ensure that such built cultural heritage are not compromised in the name of modern development.

In George Town, no doubt that there are existing national guidelines such as the National Heritage Act 2005 and state guidelines such as the „Guidelines for Conservation Areas and Heritage Buildings' under the State's Department of Heritage Conservation under the City Council of Penang Island. (Othuman Mydin, Keling, Md. Sani & Abas, 2014). Also the Special Area Plan acts as management mechanisms to oversee the entire WHS, but according to key officials and stakeholders, to date, actual implementation of these guidelines and proper monitoring of them have not achieved the desired and optimal state given the rather massive size of George Town's WHS and the many units of historic buildings within it. In this regard, more efforts have to go towards ensuring that every shophouse in WHS has an equal opportunity of being conserved, regardless of ways and approaches to achieve this end. This overarching philosophy to leave no historic building behind is aligned with Goal No. 11 of the current Sustainable Development Goals (2016-2030) that advocates for sustainable cities and communities (United Nation, n.d.). More succinctly, this goal aims to make cities inclusive, safe, resilient and sustainable so that our future generation has equal opportunity to enjoy the city we have today. As one of Goal No. 11's targets, cities globally should embrace inclusive and sustainable urbanization with capacity for participatory, integrated and sustainable settlement planning and management by 2030.

Simultaneously, the targets also highlight that collective and enhanced endeavours should go towards protecting and safeguarding the world's cultural and natural heritage. As a UNESCO World Heritage Site now, the onus is now on George Town's city managers and relevant stakeholders to link the historic city‟s goals and objectives to the broader SDGs.

2.1 Why conserve George Town’s built heritage?

As elucidated above, conservation of cultural heritage whether it is intangible cultural heritage or tangible cultural heritage (i.e. built heritage), the broader philosophy behind it is deeply entrenched in the „sustainability‟ concept. In this regard, proper conservation of George Town‟s built heritage will ensure preservation and safeguarding of the historical building stock of a nation and city (Mustafa, Johar, Ahmad, Zulkarnain, Rahman & Ani, 2011: 664). Similarly, other local scholars view the need of built heritage conservation as a strategy to preserve and conserve physical evidence that is linked to our past so that our future generation can still witness them (Harun, 2005) (cited in Mustafa et al., 2011). Such a strategy is in keeping with the guardianship of buildings from being lost, wasted, damaged and destroyed (Zahirah, Razak & Azizi, 2011), especially so for historic buildings in a World Heritage Site like George Town.

According to a local scholar and practitioner (Tan, 2015: 2), Penang state presumably has the largest collection of traditional shophouses in any one location. He also attested that shophouse is indeed one the most fundamental buildings forms in Penang state.

Basically, the term „shophouse' is defined to connote its literal function of being a shop on the ground floor for business use, and the first floor is reserved for residential purposes (Tan, 2015: 1).

However, today there are also shophouses in George Town that fully function as residences.

In George Town World Heritage Site, the historic city's built heritage is indeed a gem, and they are instrumental towards the city's inscription in 2008. As succinctly worded in the Special Area Plan for the element of built heritage, George Town's inscription was in part due to fulfillment of criterion (iv) which spells out as follows: “Melaka and George Town reflect a mixture of influences which have created a unique architecture, culture, townscape without parallel anywhere in East and South Asia. In particular, they demonstrate an exceptional range of shophouses

and townhouses. These buildings show many different types and stages of development and the building type, some originating in the Dutch or Portuguese periods.” (SGP, 2013: A4-1).

Broadly, the ensemble of shophouses in George Town today can be systematically categorized into six (6) architectural typologies as shown in Figure 1 below. These typologies reflect the assimilation and integration of multiple cultural influences brought by merchants and migrants from the East and the West.

Over the years, the original shophouse form in George Town has evolved as a result of demographic changes, urban growth and development of the city (Tan, 2015: 6). The six (6) architectural typologies are identified as follows: i) Early Penang style (1790s1850s), ii) Southern Chinese Eclectic style (1840s-1910s), iii) Early Straits Eclectic style (1980s-1920s0, iv) Late Straits Eclectic style (1910s-1930s), v) Art Deco style (1920s-early 1960s), and vi) Early Modern style (1960s-1970s).

Figure 1: Architectural typology of shophouses in George Town, Penang

2.2 Resilience to withstand contestation between conservation and modernisation Despite being a UNESCO historic city, George Town is not spared from the dilemmas and contestation between urban conservation and modern urban development as illustrated in Figure 2 below. With the process of gentrification setting in coupled with the arrival of new forms of businesses and capital, inevitably, changed the entire scenario and urban fabric of George Town‟s World Heritage Site has changed (Barron 2017; Wong, 2017).

Figure 2: Contestation between urban development and urban conservation The process of gentrification is indeed a „double-edged sword‟ (Barron, 2017). Although the arrival of gentrifiers and the inflow of capital and investment might have stimulated George Town's local economy, the spike in prices for historic buildings has resulted in another set of problems. As mentioned in the

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introduction, local owners of historic buildings in George Town are in fact caught in a quandary. Currently, the vibrant property market and escalating demand for historic buildings in George Town have enticed many owners who no longer can afford to upkeep their properties to sell them in the open market (Loh, 2016; Teoh, 2016).

Though some may argue that it is a laissez-faire open market out there where transactions occur between the willing seller and willing buyer, the situation might be a bit different for historic buildings in a World Heritage Site. In a World Heritage Site like George Town, the prime aim is to ensure that the Outstanding Universal Value that qualified the city to be inscribed in 2008 are not jeopardized and compromised. Thus, it poses a huge concern about ways and means to ensure property owners do not feel financially burdened at the thought of owning historic buildings, in this case, shophouses in George Town. Thus, this study aims to propose a viable financial mechanism in the form of a Conservation Grant Program to address this issue.

commence and complete work on site within six (6) months from the Conservation Grant Program approval date.

Once work on site has been completed by the CC, the CA will do a round of check to verify the completion of work to ensure that proper conservation principles were adopted, applied and the correct work methods and materials were used during the restoration process. After endorsement by the CA, the application will once again go through the panel of assessors for a final round of evaluation and approval before payment is made to the CC. Finally, if the project fulfils all criteria and passes through the final evaluation and approval, the WHO will then pay the CC the approved amount for restoration works.

3. METHODOLOGY This study adopted an entirely qualitative approach through indepth interviews and focus group discussion to collect data from key informants in Penangâ&#x20AC;&#x;s heritage arena in 2016. The interview protocol consisted of key themes that were identified after a thorough review of existing literature. Amongst the themes identified were the scenario of space contestation, the market scenario of built heritage, funding issues for built heritage and viable solutions to address these issues.

For the purpose of this paper, the focus would be mainly to address the issue of contested space, high demand for shophouses and the dire need to have proper mechanisms in place to assist existing or new shophouse owners towards conserving and preserving their built heritage.

By using content analysis, key themes emerge from the indepth qualitative interviews were compared and contrasted with the themes that were identified from the literature review to see whether a pattern of convergence or divergence occurred. The rest of this paper will discuss and analyse the findings from key stakeholders towards formulating a viable and sustainable Conservation Grant Program for George Town World Heritage Site.

4. PROPOSED CONSERVATION GRANT PROGRAM IN GEORGE TOWN, PENANG 4.1 An overview of the mechanism The proposed mechanism to address financial constraints by shophouse owners is known as Conservation Grant Program as illustrated in Figure 3. Essentially, this program is conceived based on a matching principle that will translate into a strategic partnership between the shophouse owner, a Conservation Advisor (CA), a Conservation Contractor (CC) and the World Heritage Officer (WHO) which assumes the role as custodian and manager of George Townâ&#x20AC;&#x;s World Heritage Site.

The scheme will begin with prospective shophouse owners submitting their application to the WHO to apply for funds to conserve their shophouse(s). The application will be evaluated by a qualified panel who will decide whether to accept or decline the application. The decision will be known within six (6) weeks.

Once approved, the WHO will select from the pool of certified Conservation Advisor to match with their existing pool of Certified Contractor to undertake the proposed restoration work for the shophouse. Within a month, the owner through the CA and CC will submit his/her application to the authorities. The conservation drawings will be prepared by the CA, and the CC is expected to

Figure 3: Proposed conservation grant program mechanism (Source: Derived by authors from fieldwork, 2016)

4.2 Role of stakeholders From the above proposed Conservation Grant Program, it is clear that solutions to address the monetary aspect of conservation of historic buildings in George Town cannot be undertaken by one sole party only. For a meaningful, comprehensive and sustainable solution to be conceived, we need the collective role of all key stakeholders to come together and partner for a common goal.

This aspiration is aligned with Goal 17 of the Sustainable Development Goals which advocates strategic partnerships between governments, the private sector and civil society to achieve a common objective.

In this study, the proposed solution through a Conservation Grant Program is conceptualized based on SDG Goal 17â&#x20AC;&#x;s tenet

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which highlights inclusive partnerships underpinned by shared principles, values, goals and vision to ensure that George Town‟s built heritage is properly conserved and restored by qualified stakeholders, preferably those from the domestic and local market.

In the proposed Conservation Grant Program mechanism, through joint collaborative efforts spearheaded by the WHO (government) together with a qualified and experienced Conservation Advisor (public/private sector) who is duly matched with the right Conservation Contractor (private sector), a win-win and holistic solution is now possible and forthcoming.

4.3 Sustainability of mechanism Ultimately, any solution to address any issue should be sustainable in the long run. In this Conservation Grant Program specifically, the proposed arrangement not only addresses the issue of funds shortage faced by property owners to conserve their properties but the program also provides a platform to build capacity as well as develop and preserve endangered skills in built heritage, especially amongst conservation contractors who perform direct hands-on work on historic buildings in George Town‟s World Heritage Site.

have financial difficulties in restoring their shophouse(s). Based on in-depth interviews and focus group discussion, a Conservation Grant Program was designed and proposed as a viable solution to address the above funding issue.

The proposed Conservation Grant Program is recommended for consideration by urban managers and policy-makers such as Penang's World Heritage Office and the State Department of Heritage Conservation. It is a win-win solution where funds are disbursed to property owners with a key intention to protect and safeguard criterion (iv) of the Outstanding Universal Value.

Simultaneously, the endangered built heritage skills of conservation contractors and artisans, being part of criterion (iii), are also being nurtured and preserved through the proposed Conservation Grant Program. The important practical implication would be for the World Heritage Office or State Department of Heritage Conservation to establish a database where qualified conservation professionals and experienced conservation contractors will be identified and matched with each other for a particular conservation project.

Through the proposed Conservation Grant Program, George Town's World Heritage Site can be quite assured of the continuous and quality provision of built heritage skills and also funding opportunities to property owners. This, in turn, will ensure the sustainability and continued existence of shophouses for our future generation to enjoy.

5. CONCLUSIONS In conclusion, this paper has highlighted the scenario of George Town World Heritage Site‟s built heritage nine years after UNESCO inscription. Amidst the challenges of gentrification and hiking property prices, the underlying issue that needs to be addressed pertains to providing funds to shophouse owners who

ACKNOWLEDGMENTS

References

Government of Penang by AJM Planning and Urban Design Group Sdn. Bhd. and Arkitek Jururancang (M) Sdn. Bhd, Malaysia.

Tan, Y.W. (2015). Penang shophouses: A handbook of features and materials, Tan Yeow Wooi Culture and Heritage Research Studio, Malaysia, 104 pp.

Teoh, S. (2016, June 13). “Foreign buyers „pushing up rents of Penang heritage shophouses.‟” The Straits Times, Accessed on 22 October 2017, <http://www.straitstimes.com/asia/se-asia/foreign-buyerspushing-up-rents-of-penang-heritage-shophouses>.

United Nations (UN)(n.d.). “Goal 11: Make cities inclusive, safe, resilient and sustainable.”

Accessed on 16 October 2017, <http://www.un.org/sustainabledevelopment/cities/>.

United Nations (UN)(n.d.). “Goal 17: Partnership for Goals.” Accessed on 18 October 2017, <http://www.un.org/sustainabledevelopment/globalpartnerships/>.

Wong, P. (2017, April 28). “The cities we once knew.” Focus Malaysia, Accessed on 16 October 2017, <http://www.focusmalaysia.my/Issues/the-cities-we-once-knew>.

Zahirah, N., Razak, A.A. and Azizi, M. (2011). “Conservation issues of Syed Alatas Mansion.” The Professional Journal of the Institution of Surveyors, Malaysia, 46(1), 25-29.

Barron, L. (2017, August 30). "Unesco-code: does world heritage status do cities more harm than good?" Accessed on 15 September 2017, <https://www.theguardian.com/cities/2017/aug/30/unescocide-worldheritage-status-hurt-help-tourism>.

Government of Malaysia (2006). National Heritage Act 2005 (Act 645).

The Commissioner of law revision, Malaysia under the authority of the revision of Laws Act 1968 in collaboration with Percetakan Nasional Malaysia Bhd, Malaysia.

Loh, A. (2016, June 12). “Foreigners „invading‟ pre-war properties in Penang.”

The Star online, Accessed on 22 October 2017, <http://www.thestar.com.my/news/nation/2016/06/12/foreignersinvading-prewar-properties-in-penang/>.

Mustafa, N.K.F., Johar, S., Ahmad, A.G., Zulkarnain, S.H., Rahman, M.Y.A. and Ani, A.I.C. (2011). “Conservation and repair works for traditional timber mosque in Malaysia: a review on techniques.”

International Journal of Social, Behavioral, Educational, Economic, Business and Industrial Engineering, 5(5), 663-668.

Othuman Mydin, M. A., Keling, N.A., Md. Sani, N. and Abas, N.F. (2014).

“Assessment of adaptive reuse of heritage shop houses sleep lodging in Malaysia: fulfilment of conservation guidelines.” Proceedings of SHS Web of Conference, DOI: 10.1051/shsconf/20141101014.

State Government of Penang (SGP)(2013). George Town Historic Cities of the Straits of Malacca. Special Area Plan. Prepared for the State

The authors would like to thank Universiti Sains Malaysia for funding this research project through Short-Term University Grant (Grant No: 304/PSOSIAL/6313253).

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Challenges between Authenticity and Building Regulations in Adaptive Reuse of Shophouses in Malaysia Yap Qiang Mei1 Yahaya Ahmad2 Faculty of Built Environment, University of Malaya Abstract: Adaptive reuse is one of conservation method to revitalize the heritage building regarding both architectural and economic value by converting the building to adapt to new function for public access while conserving the authenticity of the original design and features. In Malaysia, it has been common practice to revitalized old shophouses with new functions. The shophouses dominate the built cultural heritage in Malaysia especially in older towns such as Melaka, Penang, Ipoh and Taiping. This building typology is characterized by its long and narrow plans with one or more air-wells, up to three floors, ground floor functions as commercial shop and the upper floors as accommodation units. Many of these houses have undergone renovation works and being upgraded either with same or were adapted with different functions. However, the concept of adaptive reuse more often than not has confrontational issues with current Building ByLaw 1984 and conservation guidelines. It has become a challenging process when the current building by-laws and fire safety requirements that suitable to be applied to new construction might adversely affect the authenticity of the shophouses and ruins the excellent quality that contributes to its historical identity. Hence, this research aims to identify confrontational issues of adaptive reuse of heritage shophouses in Malaysia related to implementation of building by-laws and fire safety requirements. Qualitative research is undertaken, through literature review and interview. The finding helps in understanding on how adaptive reuse contribute in conserving authenticity of the shophouses at the same time complying with both Building By-Law 1984 and fire safety requirements.

Keywords: Adaptive reuse, authenticity, heritage shophouse, issue, conservation guidelines, UBBL 1984 1. INTRODUCTION 1

1.1 Introduction on Adaptive Reuse “Every building is a snapshot of a particular time and place – the raw materials that were on hand, how far the builders' technology had progressed, and the aspirations of its creators. But architecture also makes a powerful statement about the unique culture it reflects, whether the elegant simplicity of a grass bungalow or the dramatic complexity of a chrome skyscraper. One whisper, the other shouts, but both are enduring reminders of cultural identity.” (Todd Gipstein, National Geographic Photographer) To strive for environmental sustainability, many efforts have been made with aiming to reduce, reuse and recycle waste from almost everything. "Adaptive reuse" in architecture is known as "the process of adapting old structures for new purposes"(Edmonds, 2013) Sometimes the building appearance remains the same and new ways of utilizing are adapted to the existing building as it is.

Everything aged, including built structures. By the time when built structures become abandoned and disused, adaptive reuse can be the sustainable way to recycle and breathe new life into an existing old building, while appreciate and maintain the heritage significance of the architecture. By reuse and repurposed the building, it becomes a vital and essential historic preservation way.(Cantell, 2005) The old building plays a crucial role to keep track of our cultural heritage and history.

Adaptive reuse in the building industry is not a new phenomenon. There are number of examples found before 20 th century of Architects forming design for existing built structure (Edmonds, 2013) There are many cases of world-historical buildings are re-use and transformed into new purpose. For example, industrial building (factory), cathedral, government buildings and agriculture buildings are re-use to suit present demand and to keep architectural style unspoiled. (Ramli, 2011)

1

Post-Graduate Candidate Master of Architecture, University of Malaya, Kuala Lumpur, Malaysia; Email: daphne.yqm@siswa.edu.my 2 Professor, Department of Architecture, University of Malaya, Kuala Lumpur, Malaysia; Email: yahaya@um.edu.my

In Malaysia, there are a lot of historical buildings that inherit cultural value. It is essential to protect and conserve these historic buildings because of their remarkable architectural style. It will serve as evidence of Malaysia history for coming generation to value and treasure the form of the past craftsmanship and historic features.(M.A. Othuman Mydin, 2014)

1.2 Adaptive Reuse of Heritage Shophouses in Malaysia Shophouses is an urban building form that dominates the built cultural heritage in Malaysia, especially in states that has selected

by UNESCO as “World Heritage Sites” such as Malacca, Penang, and Taiping Perak.

Shophouse can be seen in most of the places in Malaysia. " According to Elizabeth Cardosa, Badan Warisan's executive director mentioned that rows of century-old shophouses might not qualify as national heritage, but these structures could have historical significance to the development of the town and the townsfolk residing in the area." (Grafilo, 2013) “We should enhance the value of historical buildings through adaptive reuse to help attract tourists” PAM president Chan Seong Aun (Lee, 2013) Shophouses is a local architecture building type that is small and narrow terraced houses which has features such as "lima kaki" or "five-foot way" which is covered walkway in front of the building on ground floor. Shophouse as the name suggests, it is used as a residence on the upper level and a shop on ground floor.

It is usually two to three stories.

These type of buildings is suitable for adaptive reuse due to their open, simple structure simplifies installation of utilities and facilities change (houses along a row can be combined with expansion).(M.A.O. Mydin, 2014) Revitalization of heritage shophouses regarding both architectural and economic value can be achieved through adaptive reuse by converting the building to adapt to new function for public access while conserving the authenticity of the shophouses.

1.3 Problem Statement The economics of Malaysia is proliferating driven the speed up of development of buildings, infrastructures, and transportation networks to adapt to new economic, social and politic needs. In

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developers or owners' perspective, existing aged buildings that carry essential historical and architectural values were no more fit for the growing city, and it should make way for new profitable development by demolished them. This viewpoint needs to be corrected to conserve heritage buildings.(Yacob Omar, 2009) The owner or developer must gain understanding and recognized the background, heritage value and status of the building to repurpose the heritage building with sympathetic and sensitive to its heritage value. Adaptive reuse is defeating its purpose of conservation if it fails to conserve the authenticity of the heritage buildings while inserting new functions to it. â&#x20AC;&#x153;However, adaptive reuse of heritage shophouses is a challenging and tedious process as existing regulations may become barriers and cause increased costs and delays to adaptive reuse project. Modern building codes may create obstacles in the conversion of old buildings. In many cases, existing structures, materials, openings, stairs, access streets, and the fire safety of historic buildings are considered substandard and therefore fail to meet the standards of current building codes.â&#x20AC;? (Plmonsathean, 2002) For example, most heritage shophouses were constructed before the formation of the UBBL 1984 (Uniform Building ByLaws of 1984). Thus, the shophouses were not subjected to comply with the fire safety requirements provided by UBBL 1984. This is one of the reasons why many of these heritage building were built without much thoughts given to fire protection and resistance.

(M.A.O. Mydin, 2014) When there is adaptive reuse of heritage shophouses, therefore the fire protection and strength must be upgraded to get approval from the authority.

Current Uniform Building by-Laws of 1984 and fire safety requirements that suitable to be applied in new construction might adversely affect the authenticity of the shophouses and ruins the good quality that contributes historical identity in space. Adaptive reuse will impose more live loads and modern infrastructure to existing building structure, there are issues faced by architects and conservator in providing safe environment at the same time protecting the authenticity of the heritage shophouse.

If the balance strives towards preservation, the heritage shophouse after adaptive reuse might not be safe to use. The outbreak of fire in a historical building often has more severe consequences rather than on a modern building.(Kamarul Syahril Bin Kamal, 2007). If the balance strives towards fire protection, heritage shophouse might lose its authenticity.

Hence, this research will mainly focus on challenges between authenticity and building regulations in adaptive reuse of shophouses in Malaysia.

1.7 Summary of Research Methodology

1.4 Research Question

The practice of having family business on ground floor with family living in upper floor is not limited only in Malaysia. (Wagner, 2017) This traditional type of housing reflects the self-sustain and trading culture on Maritime Silk Road which further developed in Malaysia during the late 18th century until the 1960s. The unique of shophouses typology in Malaysia is the cultural fusion from various regions which can be traced from Chinese immigrants from the southern coastal provinces of China. The Chinese immigrants inherit the building style of their homeland to the peninsula, adapted with the Malaysia local culture and colonial influences to create a truly special vernacular.

Almost six decades ago Malaysia gained independence from colonial powers such as British, Portuguese and Dutch. The colonial legacies remain shown in architectural of the heritage buildings built in Malaysia especially in Melaka and George Town.

Both Melaka and George Town has vibrant multi-cultural heritage because of the governed of colonial powers at different periods before independence and situated between two great civilizations of the China (East) and India (West). (Malaysia, 2008) The Straits of Melaka or in Asia does not have any other historic port towns like Melaka and George Town that contains such a wide range of shophouses that carry unique architectural

1.

2.

How current building by-laws respond to the conservation heritage needs?

What is the issue of adaptive reuse of heritage shophouses related to fire safety requirements?

1.5 Research Aim This research aim is to identify the challenges between authenticity and building regulations in adaptive reuse of shophouses in Malaysia.

1.6 Research Objective 1.

2.

To understand the scope and content of current building by-laws in which current building by-laws is sensitive to the conservation heritage needs.

To investigate the issue of adaptive reuse of heritage shophouses related to fire safety requirements.

Research Start Literature Review / Preliminary Study Identifying Research Problem Develop Research Objectives

Objective 1

Objective 2

Literature Review Interview Data Analysis Conclusion Figure 1: Workflow flow chart of research

2. LITERATURE REVIEW 2.1 Heritage Shophouses in Malaysia 2.1.1 What is shophouses?

"Shophouse" literally means a combination of "shop" and "house". It is a hybrid of functions which reflects multi-culture in commercial cities which usually can be found in most Southeast Asian and Chinese area. (Wang Han, 2014) The main differences of shophouses with ordinary houses are the creative adjustments of spaces to suits functional requirements for housing and business.

Both shop area and dwellings are designed in one structure, a mixed-use of space where shops which required frontage is located on ground floor and house which needed more privacy is situated on the second floor.

2.1.2 Shophouses in Malaysia

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features that reflects the styles and influences of colonization.(Malaysia, 2008) The unique architecture of shophouses received world recognition when UNESCO (United National Educational, Scientific and Cultural Organizations) selected Melaka and George Town to be listed as World Heritage Site, which also called “Historic Cities of the Straits of Malacca” in 2008.

Quoted from the Dossier Criteria (IV) as follows: “The Historic Cities of the Straits of Malacca: Melaka and George Town" reflect the coming together of cultural elements from elsewhere in the Malay Archipelago and from India and China with those of Europe to create a unique architecture, culture and townscape without parallel anywhere in the East and South East Asia. In particular, a range and exceptional architecture of shophouses and townhouses.”(Malaysia, 2008) There are more than 2000 shophouses comprises of different styles and architectural features that houses cultural trades inherited from ancestor within the core and buffer zones of Melaka and George Town. (Malaysia, 2008) These shophouses share similar characteristic such as two to three stories high, built in row with similar plan configuration, sheltered five footway at the front facing the main street, internal courtyard, jack roof, party wall, timber structures, etc.

2.1.3 Types of shophouses in Malaysia As time goes by, the style and design of these shophouses have developed from a straightforward plan with plain façade that influenced by the Dutch to more beautiful façade that carries the motifs of Malay, Chinese and Western. As the World Heritage Site, Melaka consists of more than 600 shophouses whereas George Town consists of more than 1700 shophouses that have different styles which can be divided into different categories referring to their façade design.

Categories of shophouses in Historic Cities of Melaka and George Town (Malaysia, 2008) 1. Dutch Style (17th – 18th century) 2. Southern China Style (18th – early 19th century) 3. Early Shophouses Style (1800 – 1850’s) 4. Early Transitional Style (1840-1900’s) 5. Early Straits Eclectic Style (1890 – 1920’s) 6. Late Straits Eclectic Style (1920 – 1940’s) 7. Neo-Classical Style (19th – early 20th century) 8. Art-Deco Style (1930 – 1950’s) 9. Early Modern Style (Post War)

2.1.4 Authenticity of heritage shophouses It is essential to retain and conserve original elements which contribute to the authenticity and integrity of the heritage shophouses not only the building itself but also the setting around it. Thus, it is essential to identify the element that contributes to the authenticity of the shophouse.

As stated under Justification 3 from the Dossier(Malaysia, 2008), the common characteristic of heritage shophouses as follows: -6-7 meters wide, 30meters -60meters deep rectangular plan form.

-Uniform façade built in rows with sheltered five-foot way (kaki lima) pedestrian way in front.

-Brick walls with wooden timber structure, lime plaster, clay roof tiles -Shop front with timber door panels, without permanent wall -Jack-roof, which elevated above the main roof to allow for natural ventilation and lighting -One or more internal open courtyard within linear plan form to allow better natural ventilation and lighting

-Front façade which varied in different design reflecting different style -Full-length front window from floor to ceiling, with balustrades; some with adjustable louvres and top fanlight opening.

Conservation guidelines in Malaysia play a vital role in retain authenticity of the heritage building. Thus it must comply whenever conservation, new development or restoration work is carried out.

2.2 Issue of Adaptive Shophouses in Malaysia

Reuse

of

Heritage

This is the age of progress and development, which resulted that some building that full of historical value is gone for future generation.” If there is money to be made, heritage is often forgotten” Ar. Loh, Conservation Architect (Property.com, 2016) There are numerous of adaptive reuse project on heritage building in Malaysia especially in area like Melaka, George Town, KL, etc. However, many of these projects have neglected the requirement and guidelines that need to comply which leads to adaptive reuse that gone wild without consider conserving the authenticity of the heritage buildings.

There are many cases where heritage shophouses that have been restored but turned out look more new than surrounding buildings. For example, the original roof has been replaced by corrugated roof, and the original façade has changed. Another case which happened in Penang where The Rice Miller City Residence decided to readapt their heritage building into 30 stories (91m) which overly exceed the height limits that allowed in the guideline which is 18m height.

Other than this, there is issue where abandon heritage buildings increase, for example, old shophouse in Jalan Cheng Lock and Junction of Jalan Tun HS Lee, Kuala Lumpur.(Sadafamarchitect, 2014) From research conducted by other researchers regarding conservation works problem faced by heritage building owner in Penang, it shows that the roots of issue are the fear of high cost (35%) and restriction of legislation and guidelines (30%)(Moey Sui Min) According to The Star Online, “there are so many confusing and conflicting regulations involving regulatory bodies, including the local municipal council, Fire & Rescue Department (Bomba) and even George Town World Heritage Incorporated. And Bomba requirements may not necessarily conform to heritage conservation guidelines” ("Restore or renovate ", 2012) Fire frequently occurs in heritage building as the material used back then was timber which is fire combustible. The lesson of major fires in historical building such as the Sultan Abdul Samad building in KL is that every building should have good fire protection and resistance to prevent fire outbreak. (Kamarul Syahril Bin Kamal, 2007) Therefore it is critical to upgrade the fire protection in heritage building with concern of maintaining the authenticity and without changing the features of the building.

2.3 Conservation Guidelines in Malaysia 2.3.1 National Heritage Act 2005 “In Malaysia, there is a three-tier system of government managing the heritage properties.”(Dr. Siti Norlizaiha Harun, 2011) The Act is divided into 17 Parts with 126 Articles and was approved by the Parliament on 6 th December 2005. This Act included all provision of the Treasure Trove Act 1957 and Antiquity Act 1976; thus these two acts were invalidated on the same date. (Malaysia, 2008)

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Only Minister has the power to declare National Heritage; before declaring, the Minister is required to get pieces of advice and agreement from three parties as follows: a) The State (if the heritage is located on state land) b) The Owner, Custodian or Trustee of the heritage c) For the Living Person d) For intangible copyright All states would have to come out with their guidelines based on National Heritage Act 2005 for conservation works.

2.3.2 Enactment on Conservation and Restoration of Cultural Heritage of Melaka (1988) "In 2008 the historic core of two Malaysian cities Malacca and George Town was inducted into the UNESCO (United Nations Educational, Scientific and Cultural Organization) World Heritage List. According to this status, these areas are protected by the United Nations and governed by strict preservation rules."

(Wagner, 2017) On state level, an enactment was made for Melaka when it is first identified as Historic Town in the year 1988 to protect and preserve historical buildings and heritage culture of Melaka. The Enactments covers overall aspects of conservation and restoration of cultural heritage matters of Melaka. "The 1988 Enactment is an advantage to the Historic City of Melaka as it provides additional coverage for the protective designation of its heritage property together already existing Town and Country Planning Act and the Local Authority Act." (Malaysia, 2008)

2.3.3 Guidelines of Conservation Heritage Buildings in George Town

Areas

and

Penang is different with Melaka concerning legislation on conservation as Penang has no specific legislation that set to protect heritage properties of Penang. "However the core area has been identified as a conservation area under the Municipal Council of Penang Island's Structure Plan, governed by the Town and Country" (Malaysia, 2008) Guidelines for Conservation Areas and Heritage Buildings in George Town prepared by Municipal Council of Penang Island (MBPP) would be the guidelines that use to protect the heritage building in the conservation zone in Penang.

(M. C. o. P. MBPP, 1989)

2.3.4 Special Area Plan: George Town, Historic Cities of the Straits of Malacca Penang State Government established GTWHI also known as George Town World Heritage Incorporated in 2010 to manage and protect the newly protected heritage zone. Heritage shophouse is fall under Category II (classification of heritage buildings) of the Guidelines for Conservation Work on Category II Buildings in which has list of criteria stated as following items: Forecourt, finishes and colours, roof, front/side façade, five-footway (Verandah), rear façade, floors, ceilings, walls, air wells, kitchen courtyard and air well (rear court), staircase, other features, mechanical & electrical systems, sanitary, plumbing, drainage, alteration and extension. (MBPP, 2011)

2.3.5 Conservation Management Plan for the Historic City of Melaka This Conservation Management Plan is requested by UNESCO to make a management plan to summarize the policies proposed to conserve, protect, enhance and develop the significance of the site.

Melaka Historical City Council will make use of this project to promote and conduct best practice and reinforce the World Heritage Site in the beginning stage of planning process.

It is stated in “6.2.3 Guidelines for adaptive reuse and revitalization”(MBMB), for a heritage shophouse that undergoes adaptive reuse will need to ensure the conservation principle is applied based on followings item extracted from the guidelines: " be based on the Building Use Guidelines to ensure the proposed use is suitable for the image and identity of the area and without any disputes." " be based on the Guidelines on the Protection of ShopHouse Activity Conducting Traditional and Threatened Trade to ensure such activities are not taken over by the new building use. “ be based on the Guidelines on the Reuse of Original Styles and Design to endure the adaptive reuse of any heritage premises will enhance the unique architecture of the building.”

2.4 Uniform Building By-Laws 1984 Every construction of building no matter big or small must comply with Uniform Building By-Laws 1984 (UBBL 1984). It usually is quite straightforward for Architects and Engineers to comply with various by-laws for new buildings.

Heritage buildings that long existed before formation of UBBL 1984 are not subjected to comply by-law unless there is an alternation of structure or space to adapt to new demand, known as adaptive reuse. "Adaptive re-use is a method of renovation old building to accommodate new function and is a common means of preserving heritage buildings by providing economically viable alternative to vacant deteriorating structures, underused structures or building demolition." (Hamid, 2011) "Two-thirds of UBBL is on fire safety; it is divided into four principles- evacuation of occupants, fire containment, active extinguishing of the fire and fire brigade access into the building" Ar Chong (T.Selva, 2017) However when comes to adaptive re-use or upgrading heritage buildings, it is often tough to meet all the requirements on fire protection. (Bakar, 2006) The challenge lies on to protect the authenticity of the shophouses while providing an adequate level of fire safety to the occupants. (N.H. Salleh a, 2009) Thus it is essential for both fire prevention party and architect to achieve a reasonable balance of fire safety precaution and achieve conservation requirement.

3. METHODOLOGY There are three main types of research design which is qualitative, quantitative and mixed method. Qualitative research is primarily exploratory research. It is used to provide a detailed and complete description of the research topic and to gain an understanding of underlying reasons, opinions, and motivations.

(E.Wyse, 2011) Based on the aim and objectives of this study, qualitative data are needed to be obtained.

Two primary research methods are being used in this study which is Literature Review and Interview. Throughout this dissertation, the research approach is substantially dependent on interviews. The table below shows different data collection techniques to address the research questions and objectives.

3.1 Data Collection 3.3.1 Interview Questions for Key Informant Respondent: Tuan Hamdan Bin Ali – Penolong Pesuruhjaya Bomba (Fire and Rescue Department of Malaysia) Encik Rosli – Former Chief of Melaka World Heritage Office

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Mohd Syahrin Bin Abdullah – Pengarah Bahagian Warisan Dunia, Jabatan Warisan Dunia 1.

What is /are the challenges in preserving heritage shophouses and complying with Fire Safety Guidelines to provide safe environment?

2. What is/are the technical issue for heritage shophouse to comply with Fire Safety Guidelines?

3. Do you think there is contradiction between heritage conservation guidelines and Fire Safety Guidelines?

What are those contradictions?

4. Why is such contradiction occurs?

5. Do you think such contradiction is happened due to management issue? What are the issues?

6. Does Bomba have a specific Fire Safety Guidelines for heritage shophouse?

7. What is Bomba wish list when it comes to restoration and adaptive reuse of heritage shophouse?

8. How to achieve a balance between preserving authenticity and complying with Fire Safety Guidelines in adaptive reuse of heritage shophouses?

9. Do you think current legislation or Fire Safety Guidelines are sensitive towards the needs of heritage shophouses?

10. How to improve current fire safety guidelines to meet with heritage needs?

11. Which project or case study you would suggest that it has successfully complied with Building by-laws and Fire Safety Guidelines requirement while conserving the authenticity of the heritage shophouse?

Issue: “Early Penang style shophouses do not have a party wall; therefore a notice is given to Georgetown to impose guidelines to fix it not long ago. Or else, in the case of fire, it will spread out to the rest of the shophouse easily without a party wall” (Syahrin, 2017) "There are cases where some client bought over a few lots of heritage shophouses intended to convert it into a boutique hotel.

Therefore, they need more doors and would like to have opening through the party wall to join units. However, this is rejected by the authority to ensure the safety for the neighbour. Thus, it is quite difficult to convert them into hotel" (Rosli, 2017) According to Special Area Plan D3.6.1, It is essential to maintain the authenticity of the roofline of the shophouses. A new fire division for these buildings without a visible firewall should not show above the roofline for residential use whereas if the change of use from residential to commercial requires too many physical changes that are not reversible; the use may not be suitable.

Emergency 169. No exit route may reduce in width along Exit Route its path of travel from storey exit to the final exit.

Issue: “Width of the exit route is often reduced on the corridor to have more spaces for the rooms.” (Syahrin, 2017) The issue with adaptive reuse consists of maximization of habitable spaces especially upper floor of the heritage shophouse.

Staircase

4. FINDING AND DISCUSSION 4.1 Conflicting Technical Issue Items

Party Wall

Items

New openings in party wall

UBBL 1984 (Uniform Building By-laws 1984) 86. (1) All party walls shall be of not less than 200mm total thickness of solid masonry or insitu concrete which may be made up of two separate skins each of not less than 100mm U BBL 1984 (Uniform Building Bylaws 1984) thickness if constructed at different times.

87. (1) Openings may be made or left in a party wall if – (a) such openings are made with consent of and by the requirement of the local authority; and (b) the owners of the properties concerned give written permission.

168. (1) except provided for in by-law 194 every upper floor shall have means of egress via at least two separate staircase

D5-30 Original staircase positioning & design with fine craftsmanship shall be retained & restored

Special Area Plan, Fire Protection (MBPP, 2011) 3.3 Ridge, Gable and Party Wall

Issue: According to the interviewed conducted, all three respondents stated that fire staircase is one of the biggest issues occur in adaptive reuse of heritage shophouses.

When there is change of usage other than domestic or office purpose, two staircases would be required.

The original middle brickwork party wall is to be conserved.

Items

Special Area Plan, Fire Protection (MBPP, 2011)

9.2 Openings permitted on a case-by-case basis, subject to stability of the building structure.

Total width of opening shall not exceed 50% of the overall length of the wall

UBBL 1984 (Uniform Building Bylaws 1984)

Special Area Plan, Fire Protection (MBPP, 2011)

"heritage shophouse has issued to provide two staircases because some doesn't have a back lane" (Hamdan, 2017) "Staircase, two exits issue are still under argument. In Melaka, escape door at the back is not relevant as Dutch style shophouse do not have back lane, which is why Bomba is very strict with the new usage.' (Rosli, 2017) This will result in a limitation in providing staircase at the back of the heritage shophouse.

223. Fire resistance for 5.3 Ceiling to fiveFirefloors above ground floor foot-way rated ceiling Any floor above the Original ceiling ground storey of a house profile/design shall be falling within Purpose maintained. Any Group 1 shall if the original decorative underside of such floor is feature (s) shall be exposed to test by fire retained & restore. following BS. The exposed upper

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476: Part 1: be capable of satisfying the requirements of that test as to freedom from collapse for a period of not less than half an hour and as to insulation and resistance to passage of flame for not less than fifteen minutes.

floor structure of timber boards & timber joists is preferred. The existing exposed reinforced concrete floor above, if any, is allowed to remain.

8.0 Ceiling Ground floor ceilings were usually the exposed timbers of the floor structure above.

Cornices below the joists on the ground floor were also a feature.

Original ceiling profile/ design shall be retained. Any original decorative feature(s) shall be retained & restored.

The new ceiling is permitted but provided that the volume of internal space is maintained and original features such as cornices, arches, capitals & decorative stuccos are not covered.

Issue: According to Special Area Plan, for an extension or renovation to heritage shophouse, the faรงade, front block until the first courtyard needs to retain.

In the majority of heritage shophouse, the underside of floors did not receive a ceiling finish, and so they merely comprise floor Items UBBL 1984 Special Area Plan, (Uniform Building By- Fire Protection laws 1984) (MBPP, 2011) boarding on timber joists left exposed on the underside. (Kamarul Syahril Bin Kamal, 2007) The ceiling above five-foot-way is supposed to be exposed and retained. However, timber flooring required fire-rated ceiling.

This will then cover the timber flooring which is part of authenticity of the shophouse.

"For timber floor above the five-foot-way will need to be retained to preserve the authenticity of the shophouse. They have to retain all. However, there are cases that didn't comply where they only keeping the timber floor but they build concrete above it" (Rosli, 2017) Fire 162. Fire doors in D3-8 Doors compartment walls and separating walls Fire protected doors may be required for (1)Fire doors of the both new and existing appropriate FRP shall be openings. Certified fire provided. doors must be (2)Openings in installed, removing the compartment walls and original doors with separating walls shall be care and stored later protected by a fire door for reinstatement

having an FRP following the requirement s for that wall specified in the Ninth Schedule to these By-laws.

should the use of the building is reverted to residential use.

Issue: "Heritage shophouse always have issue with weight. Therefore wet construction is not preferable. Therefore, dry construction is often taken. The fire door will often fix on timber. Due to vibration when the door is open and closed, it will damage the door closer usually after six month" (Hamdan, 2017) Tuan Hamdan further explained that there is a solution where only the frame portion is wet work, which means a concrete frame where the door closer is fixed on the concrete frame to minimize the extra weight on the timber floor.

However, this will affect the authenticity of the heritage shophouse, and it is difficult to revert to original state.

The requirement for D5-11 Travel permissible dead end in The extension is Distance every room shall not allowed for back-tomore than 10m according back shophouse to the UBBL seventh arrangement without a schedule. back lane, and the expansion should allow Travel distance for ventilation and avoid building without being a solid mass. The sprinklers shall not more extension cannot abut than 30m. (M.A.O. to neighbours building.

Mydin, 2014) The requirement of UBBL, back lane and fire escape must have complied.

Items UBBL 1984 Special Area Plan, (Uniform Building By- Fire Protection laws 1984) (MBPP, 2011) Issue: "Heritage shophouses often longer than 60m, thus it needs two staircases and fire door to comply with fire safety requirements."

(Hamdan, 2017)

However, in some cases like Melaka, Dutch style shophouse do not have a back lane.

"Under Dutch building code, the tax is based on the width and number of windows of shophouse. Therefore it forms the narrow and long layout of shophouse. The next lot where the kitchen meets the kitchen is dangerous as it is not reachable by Bomba, one house in Melaka almost 80m long which stairs is not reachable." (Rosli, 2017) Therefore for conversion of heritage shophouse to budget hotel is not allowable as it is challenging to fulfil fire safety requirements.

"Bomba would need such conversion to fulfil fire safety requirements such as fire corridor, fire doors, fire ceiling which they cannot afford to comply" (Rosli, 2017) If the floor of timber 7.2 Upper floor Floor construction then a fire protective barrier may be Must not be of a required between stories, material that cannot be according to the removed at a later date. requirements in the Uniform Building ByMust not put additional

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Laws 1984 Part VII.

weight on existing structures, beyond their capacity.

but not least, I want to convey my appreciation to my family and friends who have given me help during the research process.

Issue:

References

" Timber flooring will shorten the time for escape, and it is one of the biggest issues we have with adaptive reuse of shophouse" (Hamdan, 2017) 40. (1) (a) The minimum 10.1 Size and location Air Well size of each air-well where provided in all The original size and buildings shall be as location of the air well follows: shall be retained and (i) for building up to 2 restored. storeys in height, 7 square metres; (b) The minimum width of such air-wells in any direction shall be 2.5 metres.

Issue:

Cantell, Sophie Francesca. (2005). The Adaptive Reuse of Historic Industrial Buildings: Regulation Barriers, Best Practices and Case Studies.

Dr Siti Norlizaiha Harun, Izzamir Ismail. (2011). THE CONSERVATION PLAN FOR WORLD HERITAGE SITE: GEORGE TOWN, PENANG AND MALACCA, MALAYSIA. Edmonds, Matthew. (2013). Adaptive reuse of an existing building.

Grafilo, John. (2013). Keeping the past perfect, Sea Globe. Retrieved from http://sea-globe.com/development-in-malaysia-conservation-colonialarchitecture/ Guide to Fire Protection In Malaysia (2006).

Hamid, Khirani Abdul. (2011). The development of Fire Risks Assessment For Heritage Buildings: A case study of "The Residency" Kuala Lumpur.

Heritage, Melaka World. (2012). MELAKA WORLD HERITAGE OFFICE. from http://malaccaworldheritage.blogspot.my/p/galery.html JWN. (2016).

Background of JWN. from http://www.heritage.gov.my/en/about-us/grp-about-usintroduction/about-us-background Kamarul Syahril Bin Kamal, Lilawati Bte Ab Wahab2 (2007). Fire Protection and Resistance in Historic Buildings.

Lee, Joy. (2013). Rejuvenating the countryâ&#x20AC;&#x2122;s heritage buildings makes economic sense, Star Property.

Retrieved from http://www.starproperty.my/index.php/articles/propertynews/rejuvenating-the-countrys-heritage-buildings-makes-economicsense/ M.A. Othuman Mydin, a. N.A. Keling, N. Md. Sani, N.F Abas. (2014).

Assessment of Adaptive Reuse of Heritage Shop Houses for Sleep Lodging in Malaysia: Fulfilment of Conservation Guidelines.

M.A.O. Mydin, W. Arminda, N. Md. Sani. (2014). Fire Risk Assessment of Adaptive Re-Use of Historic Shop Houses for Sleeping Accommodations in Malaysia Malaysia, State Party. (2008). Historical Cities of the Straits of Malacca: Melaka and George Town, Nomination Dossier.

MBMB. Conservation Management Plan For the Historic city of Melaka. pages 66.

MBPP, (Municipal Council of Penang). (1989). Guidelines for Conservation Areas and Heritage Buildings.

MBPP. (2011). Special Area Plan: George Town, Historic Cities of the Straits of Malacca.

Moey Sui Min, Rodiah Zawawi, Brit Kayan. Perception of Pre-War Shophouse Owners towards the Conservation of Pre-War Shophouses in George Town, Penang.

N.H. Salleh a, A.G. Ahmad b. (2009). Fire Safety Management In Heritage Buildings: The Current Scenario In Malaysia Plmonsathean, Yongtanlt. (2002). Current Issues Concerning Adaptive Reuse in the Conservation of Urban Cultural Heritage.

Property.com, The Edge. (2016). The case for adaptive reuse. from http://www.theedgeproperty.com.my/content/916562/case-adaptivereuse Ramli, S.F. (2011). Adaptive Reuse of Historical Buildings. from http://heritagemalaysia.blogspot.my/2012/05/adaptive-reuse-ofhistorical-buildings.html Restore or renovate (2012). The Star Online. Retrieved from http://www.thestar.com.my/news/community/2012/08/06/restore-orrenovate/ S.N.Harun. (2011). Heritage Building Conservation in Malaysia: Experience and Challenges Sadafamarchitect. (2014). Old Shophouse Building In Junction of Jalan Tun HS Lee and Jalan Cheng Lock. from

"Some boutique hotel reduce the size of the courtyard to gain bigger room size which resulted the roof is very near to each other, and it will cause the spread of fire easily." (Hamdan,2017)

5. CONCLUSION The research discovered that the challenges between authenticity and building regulations in adaptive reuse of shophouses in Malaysia need to be solved to minimize the cases where the authenticity of the shophouse is ruined by the upgrading work on fire protection or the fire damaging priceless heritage shophouse due to lack of fire protection.

The owner of the heritage shophouse should run a conservation and fire risk assessment to understand the crucial part that needs improvement. PSP (principle submitting person) or Architect and conservator will need to have a clear understanding of both UBBL 1984 and heritage needs to be able to come out with innovative solution to upgrade fire protection and sensitive on conserving valuable historical features of heritage shophouse.

"We do not have special fire safety requirement for the heritage building, and this is the main issue where conflicts happened."

(Hamdan, 2017) In order to achieve a balance in adaptive reuse between conserving authenticity of shophouse at the same time complying with both Building By-Law 1984 and fire safety requirements, all parties concerned such as fire authority (Bomba), JWN, local authority and other interest bodies need to work hand in hand to form a comprehensive fire safety guidelines specially for heritage building.

ACKNOWLEDGMENTS I would like to express the deepest appreciation towards several parties which have greatly assisted and supported me throughout the research process. First of all, I would like to express my sincere gratitude to the University of Malaya for giving me the opportunity to conduct the research and my supervisor Professor.Yahaya Bin Ahmad for his valuable guidance and support and limitless patience he afforded me during the research writing. Apart from that, I would also want to thank the interview respondents for contributing their time, knowledge and experience to this research which are JWN, BOMBA and Melaka World Heritage Office. Last

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https://sadafadamarchitect.wordpress.com/2014/04/27/old-shophousebuilding-in-junction-of-jln-tun-hs-lee-and-jln-cheng-lock/ T.Selva, Melizarani. (2017). Good design only goes so far, The Star Online.

Retrieved from http://www.thestar.com.my/metro/focus/2017/03/13/good-designonly-goes-so-far-developers-have-to-comply-with-strict-fire-safetyregulations-but-the-o/ Wagner, Ashley. (2017). Malaysian Shophouses: Creating Cities of Character.

Wang Han, Jia Beisi. (2014). A morphological study of traditional shophouse in China and Southeast Asia.

Yacob Omar, Nor Haniza Ishak (2009). Preventive maintenance management: An approach towards a sustainability of adaptive re-use historical buildings in Kuala Lumpur, Malaysia.

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Management System and Cultural Heritage State of the Art Ketut Wiradnyana1 Sylviana Mirahayu Ifani2 , North Sumatera Archaeological Centre, University of Pembangunan Panca Budi Abstract: Cultural heritage sites and its properties are associated to certain ethnic people. However, the existence of a cultural heritage site is often neglected due to lack of information provided to the related community. The location of a cultural heritage site within an administrative region is often not linked directly to the surrounding community as a result of Regional Autonomy system which disregards cultural aspect in dividing regions. In that regard, a question arises – how cultural heritage sites and its properties should be managed to accomplish their state of the art? This paper is compiled as an inductive-explanative analysis based on archaeological and anthropological data resulting from a series of preceding studies. The result shows that there is a need for inter-administrative regions cultural heritage management system and the fulfilment of three objectives of cultural heritage conservation, i.e. knowledge, economic, and identity development.

Key words: Cultural heritage site, management system, state of the art 1. INTRODUCTION 

Archaeological remains as cultural heritage objects are an important identity for communities, because human – either as an individual or groups of people – has a direct relationship with his culture. However, the important values of a cultural heritage site and its properties in one site may become less important to a certain community, while it may become a great importance to another, even if the concerned site has the same historical story that affects both communities.

The distinction of values appreciation among communites are often due to cultural changes and lack of information provided for them. Once a cultural heritage site being researched and published either by government or research organization then the community will consider it as more valuable. Therefore, the management system of cultural heritage sites require cooperation between communities and the government. Nevertheless, it seems easier to manage a cultural site which is located in one administrative area, and is only affecting the community in that area, because the local government will have full control over its management. But what if the site is located across-administrative areas, and or affecting many different communities?

Gunung Pusuk Buhit, for example, is an important site for the entire Batak ethnic while it is located in administrative area of Samosir regency, the land of Batak Toba sub-ethnics. The management of Pusuk Buhit cultural heritage site cannot be easily managed by the local government of Samosir regency because it is a customary land for all Batak people, not just those of Batak Toba.

The same case occurs with Boronadu site in South Nias. It is believed that Boronadu was the first dwelling of Nias ethnic (Wiradnyana, 2015), the island of Nias itself is now divided into four districts and one downtown area. Thus, the handling of the site can not be done locally but it supposed to be inter-districts, either it is being managed by some of the districs at the same time or it should be on the provincial level.

Another example should be the Loyang Mendale site in Central Aceh district which provides important information related to the origins of Gayonese ethnics (Wiradnyana 2011). The subethnics of Gayonese people are in fact not just living in Central —————————————————————————————— 1 Principal Researcher, North Sumatera Archaeological Center, Medan, North Sumatera, Indonesia; Email: ketut_wiradnyana@yahoo.com 2 Lecturer, Department of Architecture Engineering, University of Pembangunan Panca Budi, Medan, Indonesia; Email: sylvianamirahayuifani@dosen.pancabudi.ad.ic

Aceh, but also spreads in the neighbouring district. When the local government of Central Aceh need to manage the site, then the neigbouring district must also be involved because the site is not only the symbol of the Gayonese people in Central Aceh, but also a symbol for its supporting community from different administrative areas. This is happened because most of the administrative areas in Indonesia are not divined based on cultural boundaries.

However, aspects such as administrative boundaries should not obstruct the preservation of a cultural heritage site and its properties. Cultural heritage site and its properties as a cultural symbol are universal, it embodies the value of togetherness and become a symbol of a nation. Therefore, a management system and cultural state of the art among inter-administrative regions is needed to develop and save the cultural heritage site. It can be stated that the cultural heritage site has a strategic political value in relation to the identity and unity of the nation because handling these sites also represent governments‟ real attention to certain ethnic groups.

To understand culture of a contemporary community, it is necessary to gain an understanding of the traditional cultural system of the concerned community in the past. A cultural heritage site that is still tied to the tradition is easier to preserved compared with the cultural site that has not had enough information yet, as what was described by Levi Strauss; “…to understand the pattern of public behavior there is a system of relationships in society, it is human and their culture” (Syam, 2007). Also, factors such as cultural boundaries, the extent of cultural influence, type of cultural objects and public appreciation are important for concideration. All of this factors are needed so that the site becomes a local knowledge and its cultural identity, and furthermore it even can relate to economic development.

In archaeological management system in doing research, the research system produces its own basic elements, they organize its own boundaries and relate between internal structures, selfreferential as well as cloistered (Ritzer, George and DouglasJ. Goodman, 2004). This paper is compiled as an inductiveexplanative analysis based on archaeological and anthropological data resulting from a series of preceding studies.

2. MANAGEMENT SYSTEM A cultural heritage site management system are often left solitary to the local government where it is located despite of its value to the community outside of the area. As in UU No. 22/1999, it is mentioned that the cultural site management are based only on

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formal definition of regional autonomy. The regional autonomy management itself is often miss-interpreted which leads to different understanding among administrative areas and finally cause hesitation of each local government to take actions and to create policies. This phenomenon weakens the community sosial function, thus, as a respond, some communities look back onto their traditional concepts of social organization and create their own cultural boundaries such as nagari in West Sumatera, mukim in Aceh, lembang in Toraja, and so on.

Applying the traditional cultural boundaries, the community would be able to accommodate and preserve traditional activity as how the traditional community did in the past. It is known that traditional communities have a special place in environmental discourse mostly because the tradition itself often contains good values and norms that are most responsible for environmental sustainability. Thus, it is necessary to maintain those values and norms to keep the cultural heritage site survives in a better condition.

The existence of the good traditional values and norms which exist in the community (in its relation to the cultural heritage site) are not only create stronger relationship among individuals, but it also constructs strong relationship among communities without limited by administrative area and regional boundaries. This strong relationship will give a positive impact for the government in term of strengthten the national unity. The concept is based on the idea that communities are part of the system that creates the nation. The values of diversity are based on a healthy thought of multiculturalism. The paradigm of Bhinneka Tunggal Ika will then returns to life. Thus, in order to manage cultural heritage sites and its properties as to strengthen the unity, there are three aspects to be considered, such as system of territory, the expand of society influence and public appreciation.

System of territory should includes both cultural and administrative boundaries as sub-systems. Cultural heritage management which consider both of this sub-systems tend to be more successful in its management.

When a cultural heritage object is located in one administrative boundaries, and its cultural boundaries is also in the same area (not included in any other administrative boundaries), then it is still considered effective if the management system of the object is carried out only by its local government. It is because the cultural influence of the object is limited for community inside those administrative boundaries.

In other side, when a cultural heritage is located in one administrative boundaries, but its cultural boundaries is including many areas outside of its administrative border, then it is highly recommended that the management system of the object should be a collaboration among its local government with any other local governments of administrative boundaries which surrounds the object, and also involving higher government level such as in provincial, national even international level.

Loyang Mendale archaeological site can be the example of the case. In the beginning, it was originally a local site which noticed by the surrounding community only and managed by the land owner himself. Intensive archaeological research on the site finally resulting very important information for the reconstruction of cultural history at the local, national and regional levels. Gradually the sites are noticed and managed by the Aceh Tengah District government. The data generated from the research is closely related to ethnicity outside the administrative area of the site, the management is carried out by Aceh Tengah district and will be by several districts. The shared co-management is based on the similarity and importance of ethnic identity even though it resides

in one administrative areas but it is associated with the whole Gayonese sub-ethnics.

Similar models can also be done on the Boronadu website in Nias. The site is culturally believed to be the forerunner of current Nias ethnic, it can be said that culturally it is the ancestral land of Nias people either it is west or south Nias sub-ethnic. So it is very important to do co-management between districts, considering the site is a symbol that is able to connect people who are separated by the administrative boundaries and at the same time indirectly splited from their actual cultural kinship in the new organizational contemporary period. The model of co-management preservation has ever been begun in some places in Indonesia since June 2011, which was called the restoration of Balai Adat (Bale Wondrako) in Bawomataluo, Fanayama Sub-district, Teluk Dalam in Bawomataluo Village, Siwalawa, Hilinawalo Fau, Ono Hondro and Lahusa Fau. All of this area were come from one line of male descendants (patrilineal).

Another example would be Gunung Pusuk Buhit cultural site site in North Sumatra. The site has the same management concept as what is implemented in Boronadu, Nias. Once the management of Lake Toba area pioneered as a co-management area, Pusuk Buhit in Samosir Island with its surrounding district will also be attempted as a co-management joint area. Those plan required indepth archaeological and other auxiliary cross-studies to create a comprehensive results of research that can be used in academic, ideological and practical fields. The resulting information of a cultural site with co-management syste among disrics is certainly provide a better picture of the site and its environment for the Batak communities in North Sumatra.

The cross-regional management model actually has been mentioned in UU No.11/2010 on Culture heritage in Chapter 1.

General Provisions article 1, paragraph 7 stated that â&#x20AC;&#x17E;ownershipâ&#x20AC;&#x; is the most important aspect of cultural heritage while it is also important to maintain the social function to preserved it. Also, paragraph 21 stated that management is an integrated effort to protect, develop, and utilize the culture through the policy of planning, implementation and supervision for the greatest welfare of the people. It clearly implies a strong relationship between ownership and its social function.

Cross-border management be it cross-districts or cross-sities, are also stated in Article 34 paragraph 1, stating that the cultural heritage site which is located in 2 (two) districts/cities or more, are designated as provincial cultural heritage. This implies that there will be higher levels of management of cultural heritage site despite the local government level.

Cross-regional management models are crucial in preservation effort. The efforts includes consolidation of reliance, identity and the enhancement of social unity as well. Also, the archaeological research conducted in a cultural heritage site becomes important aspect to be involved in the cross-regional management plan, as the research also has its own local, national or regional management level.

However, cultural heritage object can also owned by individuals. Artifacts such as keris and statue of panghulubalang of Batak people are the example of this object. In this case, its management system are done by individuals, closest families or appointed agencies. Its management is considered effective as long as the owner has strong appreciation towards the object and hig motivation to preserve it.

3. STATE OF THE ART TRILOGY The cross-regional management model of a cultural heritage site as mentioned in the previous subtitle can be applied to the

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cultural heritage with similar cases elsewhere. In addition to that, in maintaining management system of cultural heritage sites, its state of the art should contain at least three main aspects such as; science; economy; and identity.

3.1 Science In archaeological science, between the results of a research and what communities had understood are not always in line. This phenomenon is considered normal because science can not only be developed by acceptance, but also through rejection. Khun (1972) called this phenomenon as „the paradigm‟ or “disciplinary matrix‟ (Saiffudin, 2005). „The paradigm‟ consists of ontological and epistemological principles. Scientist will mutually defend the paradigm that they believe in, thereby it generates various groups of scientist. The existence of the groups enable the needs for deeper cultural studies to defend their view as they expand knowledge through careful observation. Thus, science can provide various information of cultural heritage objects which then increase the knowledge of communities about it.

Research on cultural heritage might be done in the field of archeological, anthropological, historical, architectural, social and so on. Scientific cultural research will benefits the development of science, especially science of culture itself. It is crucial to publish openly various information that is generated from the cultural heritage research. Only by doing this will research outcomes can be transformed into local knowledge. Local knowledge is a good education material. The local knowledge is also important for the community to introduce their culture. When community aware of the science of cultural heritage, they will take it proudly and give it values as cultural identities. Thus, preservation effort can be done easier.

3.2 Economics Tourism as one of the national program should be able to be developed in such a way that it is expected to provide economic benefits for the regional community. It can has a big impact for the people of Indonesia. Cultural heritage site could also become a tourism destination because cultural heritage and cultural identity are sources of tourism wealth, so that national and international community should also contribute to its preservation (Picard, 2006).

Tourism industry would increase the income of local communities, the more tourist destinations, the more labor is needed.

However, the community must not automatically benefitted economically by making cultural heritage as a tourist destination considering the site can always be owned by investors. Thus, various aspects of regulation is needed to be developed such as rules of site ownership, rules that enabled the opportunity of local labor to be opened widely, as well as rules to increase awareness of cultural identity. In other words, again, local knowledge should be maintained to decrease the economic leakage (Pitana, 2006). If this condition cannot be meet, then it is more likely that the local community will closer to the state of endangering the cultural heritage site other than preserving it.

The concept of cultural heritage preservation is certainly in line with the concept of sustainable tourism. It is defined as all forms of development, management and tourism activities that maintain the environmental, social, economic and livelihood integrity of the existing natural and cultural resources for long periods of time (Arida, 2009).

It is also recommended that in cultural heritage site tourists should be provided with the information on link of the past culture with the contemporary culture as comprehensive as possible.

Information provided should not only describes physical information of a site but also should be able to describe the nonphysical aspects such as the time of shelter, way of life, religion, art, social structure, etc by the way of communites activity around it.

Community participation in tourism development is an absolute necessity. Community do not have to always be centered directly in the cultural heritage object, but it can appear as an indirect support system that linked any other tourism potencies with the cultural heritage site. It can be in the form of revitalization of various behaviors on everyday life which associated with the traditional culture. For example, Loyang Mendale site in Central Aceh district is adjacent to Lake Lut Tawar and several hills. The Loyang Mendale cultural heritage tourism package can be combined with a diving tour program at Lake Lut Tawar, tracking through the hills, plantation, communal camp, etc. The concept of tourism here is to see two worlds, the world of „the past‟ and the world of „today‟. Thus, tourists are invited to see the remnants of the past culture, what has happened in the past, and how it influences our life today.

3.3 Identity Self identity is part of a character, color and self description that belongs to each individual or group. Self identity is not only physical but also non-physical. Past history determines the form of identity attached to individuals or groups of people. Therefore, the past history need to be explored so that one‟s identiy could become clear.

Self identity can be explained as an accumulation of ideas and values that have been formed over time. Self identity can also be described as the ability to adapt to the environment. (Sedyawati, 1994). Self identity attains universal elements of physical form and values. One of the universal values is the awareness of pluralism and multiculturalism. This has something to do with the sense of belonging. Even when society came from different communities with different cultural background, but they still have the feeling of unity as a nation because they share the same past history that is connected to each other.

When we want the nation self identity to be positive, then the community self identity should also be positive. It is because the identity of the nation comes from the identity of the society. Given that the identity always has something to do with the past, some anthropologists claim that the identity of culture is very important for a nation. If one cultural identity is being damaged or else, disappears altogether, then it can be predicted the concerned nation will suffer profound trauma.

The destruction of cultural identity leads to the disintegration of the communitybecause they tend to lose direction. Thus, the cultural self identity of every nation need to be maintained (Sedyawati.1994). An important and very significant element of cultural identity is the shared historical consciousness of ahow the nation was brought together. Historical consciousness is the basic source of identity, it brings back memories of cultural origins, of events that have been experienced, and of a future altogether. If historical memories are lost the cultural identity will disappear (Portilla, 1990 in Sedyawati, 1994) To create and strengthen national self identity, it is also necessary to have historical knowledge which covers not only the period of early inscription (Yupa, Kutai, etc) nor the colonial period, but it also covers further back from the prehistoric period.

The prehistoric period is considered the beginning of the nation self identity. In Indoneisa this can be started even from the period of perundagian around 3000 years ago. It came in the form of

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megalithic culture supported by social organization structure, technology, art, and religion.

Cultural identity as a source of national identity is different in many areas. As in North Sumatra, the culture certainly undergoes a process from prehistoric culture to the present. It is also being acculturated, but in some elements its values has not changed. For example, it can be seen on the human role in everyday life of the ancient people. While men hunting, ancient women, children and elderly stayed in the hamlet. This example illustrates that in the past, our ancestor has already knew the concept of respecting the weaks. It is the kind of value we still have until now, we still can see that today we let people do things according to their ability.

Another example is from the people of megalithic period, in which they build the megalithic infrastructure together, know to us now as the value of gotong royong.

Cultural heritage sites and its properties are associated to certain ethnic people. The overall values that exist in cultural heritage object are sacred, and contains moral as well as ethical values. These values are the identity that can be collected and disseminated in order to strengthen nation unity. It is more likely that certain obstacles will be encountered in the process of maintaining and implementing cultural heritage object, but the publication and sharing of local knowledge will raise the sense of belonging, thus the cultural heritage preservation can be done easier.

Cross-regional management models are indispensable in efforts to preserve the site include its reliance, strengthening identity and enhance the unity aspect as well. In addition to that, in maintaining management system of cultural heritage sites, its state of the art should contain at least three main aspects such as; science; economy; and identity.

4. CONCLUSIONS References Arida, S. N. (2009). Meretas Jalan Ekowisata Bali. Denpasar: Udayana University Press.

Indoneisa, P. R. (2010). Undang-Undang Republik Indonesia Nomor 11 Tahun 2010 Tentang Cagar Budaya. Jakarta: Negara Republik Indonesia.

Kurnianingsih, A. (2008). Simulacra Bali, Ambiguitas Tradisionalisai Orang Bali. Yogyakarta: Insist.

Picard, M. (2006). Bali Pariwisata Budaya dan Budaya Pariwisata. Jakarta: Gramedia.

Pitana, I. G. (2006). Pariwista dan Kebudayaan: Antara Parasitisme dan Mutualisme. Jakarta: Puslitbang Kepariwisataan.

Ritzer, G., & Goodman, D. J. (2004). Teori Sosiologi Modern. Jakarta: Kencana.

Saifuddin, A. F. (2005). Antropologi Kontemporer: Suatu Pengantar Kritis Mengenai Paradigma. Jakarta: Prenada Media.

Sedyawati, E. (1994). Arkeologi dan Jatidiri Bangsa. Jakarta: Puslir Arkenas.

Soejono, R. (1993). Sejarah Nasional Indonesia I. Jakarta: Balai Pustaka.

Wiradnyana, K. (2011). Prasejarah Sumatera Bagian Utara dan Kontribusinya pada Kebudayaan Kini. Jakarta: Yayasan Obor Indonesia.

Wiradnyana, K. (2015). Paradigme Perubahan Evolus pada Budaya Megalitik di Wilayah Budaya ias. Kapata Arkeologi, 87-96.

Wiradnyana, K., & Setiawan, T. (2011). Gayo Merangkai Identitas. Jakarta: Yayasan Pustaka Obor Indonesia.

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Identification and Documentation of the Immovable Cultural Heritage in Medan City, North Sumatra Isnen Fitri1 2 Yahaya3 Department of Architecture, Faculty of Engineering, University of Sumatera Utara 3 Faculty of Built Environment, University of Malaya

12

Abstract: Medan, a capital city of North Sumatra Province, has many the immovable cultural heritage (the ICH), especially for the architectural heritage. The discourse of cultural heritage conservation in Sumatra mainly in Medan had evolved since 1980‟s. A proper and integrated documentation is part of the package for the initial step in conservation work to identify, ensure, and understand the cultural asset toward policymaking to protect and conserve the heritage. This paper intends to identify the immovable cultural heritage of Medan as well as to classify it into several types and functions through field survey and compilation of previous inventories accomplished by other scholars and organisations. It is concluded that the immovable heritage in Medan dominated by buildings (97%) belong to the people or private (96%), and only 4% are governmental assets. More than 60% the historical asset in Medan was established 1916-1940, and today their condition seems under threat since just 10% is protected and listed by the law. Almost fifty percent of them are showing sign of deterioration, and five percent is in danger of disappearance. Also, it was found that a significant numbers of the abandoned building.

Keywords: Immovable Cultural Heritage, Documentation, Identification, Medan City 1. INTRODUCTION 1

Documentation or inventory is the initial step in heritage conservation (AICOMOS, 1979). Referring to conservation process diagram within Burra Charter, understanding the significance of historic asset is unable to proceed without gathering and recording its information. Furthermore, creating a record of the cultural heritage asset is part of the process of establishing its significance and of managing the care and protection of the heritage. Therefore, this study began with a field survey to record the historic asset in the study area. According to the Principles For The Recording of the cultural heritage published by ICOMOS (October 1996), there are specific benefits why the documentation of cultural heritage is important to be conducted as the following; acquiring knowledge to advance the understanding of cultural heritage, its values and its evolution, promoting the interest and participation of the people in the preservation of the heritage through the dissemination of recorded information, permitting informed management and control of construction works and of all change to the cultural heritage, ensuring that the maintenance and conservation of the heritage is sensitive to its physical form, its materials, construction, and historical and cultural significance.

Most heritage experts asserted the essential of inventory and documentation for a conservation project, as the argument of Rand Eppich et al. (2007) “documenting of cultural heritage is a critical component of the conservation planning process which can provide a long-term foundation for the maintenance, management, and monitoring of a site”. In a similar vein, ICOMOS (October 1996) emphasised that recording or documentation of cultural heritage is the best way to get an understanding of its significance; therefore, it is essential to acquire knowledge gaining an advanced understanding of its values and evolution. Indeed, inventory has long been discussed since 1931 as mentioned in Athen Charter [Article VII (c)] on the value of international documentation, where each country or the institutions are recommended to establish an inventory of ancient monuments, with photographs and —————————————————————————————— 1 PhD Candidate, Faculty of Built Environment, University of Malaya, Medan, Indonesia; Email: isnen_ftr@yahoo.com 2 Lecturer, Department of Architecture, University of Sumatera Utara, Medan, Indonesia; Email: isnen@usu.ac.id 3 Professor, Faculty of Built Environment, University of Malaya, Medan, Indonesia; Email: yahaya@um.edu.my

explanatory notes (Yahaya, 2006). Therefore, proper documentation and significance assessment is part of the package for the initial step in conservation work to identify, ensure, and understand the cultural asset that will be passed on to future generations.

Indeed, the discourse of cultural heritage conservation in Sumatra mainly in Medan had evolved since 1980's. In 1988, the local government published Regulation No.6 on the conservation of historic buildings and environment. Lack of legislation, guidelines, and politics will have caused many cultural heritages in Medan demolished although they are listed to be protected under the Local Regulation (Tarekat, 2002). This inventory was to obtain an overview of characteristics of cultural heritage in Medan with more concerned to immovable cultural heritage due to the absence of inventory of cultural heritages in Medan. Therefore, this paper intends to identify the immovable cultural heritage of Medan as well as to classify it into several types and functions through field survey and compilation of previous inventories accomplished by other scholars and organisations. Previously, Badan Warisan Sumatra (Sumatra Heritage Trust) collaborated with the Modern Architecture Network and the University of Tokyo to conduct the inventory of Medan‟s immovable cultural heritage in 2003.

Meanwhile, before this inventory, Ellisa carried out the inventory of historic building in 1996. For the study, the first field survey of documentation of historic building in Medan was carried out from January to February 2010 and updated later in April 2012, 2014, and 2015. These inventories became the baseline to update it appropriately to the current situation. The first field survey in 2010 took two months involving 15 students of USU with financial support from the IPPP UM. Later, in 2012, the second field survey updated and completed the previous inventory with the funding of a research grant from The Indonesian Directorate of Higher Education (DIKTI). Again, by a research grant from The Indonesian Directorate of Higher Education (DIKTI), the inventory was updated in 2014 and 2015. The secondary sources of heritages in Medan are many obtained through the internet. The invaluable information that is available through the internet is provided by the website of KITLV/Royal Netherlands Institute which today is included within the site of Leiden University. It was found that quite many historic assets were demolished from 2010 to 2015. It apparently shows that the cultural heritages in Medan were under the threat of extinction.

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2. DISCUSSION 2.1.Historical Brief of Medan The surplus of plantation production at the end of the nineteenth century is the primary motivation of the initial establishment of Medan as the city. Beginning with the transformation of natural wilderness in large numbers into tobacco plantation area, Labuhan Deli the old centre was started to leave, and Medan was started to expand from a small village into a free city dominated by male societies (Thee, 1969). Therefore, â&#x20AC;&#x17E;the basis for Medan's development was the result of the large-scale plantation industry in the east coast of Sumatra from eighteen sixteen on (Buiskol, 2004).

The embryo of Medan city was started to be recognisable when the transportation of plantation economy had been developed by the establishment of DSM Railway Company. The central city had become connected with the villages by the main roads built at the same times. By the end of colonial aged, the influence of urban design based on the main road was apparent. The city had been rapidly developed. The elongated from that developed along the railway had been superseded by a form that is much closer to a circle or square, with a ray spreading in a different direction along the river, railway and the highway (Ellisa, 1996).

In 1915, the Keresidenan Sumatra Timur (East Sumatra Residency) enhanced its status to be Gubernemen (Provincial level). In 1918 the city of Medan officially became Gemeente (Municipal level) with Baron Daniel Mac Kay as the Mayor. Based on the "Acte van Schenking" (Grant Deed) No. 97 Notary J.M. deHondt Junior, dated on November 30, 1918, the Sultan of Deli handed over the land to the Medan Gemeente, thus officially becoming the region under the direct rule of the Dutch East Indies.

In the early days of this township, Medan still consists of four villages, namely Kampung Merdeka-Kesawan Historic Area, Kampung Sungai Rengas, Kampung Petisah Hulu and Kampung Petisah Hilir (Thaib, 1959). Meanwhile, villages like Kota Matsum, Gelugur, Sungai Rengas, Medan Baru, Sungai Kerah, Sukaramai and others remain under Deli Sultanate territory.

During the colonial age, the city pattern had been characterised by the pattern of ethnic settlements, whereas each community still maintained the traditional and social relationships as well as the activities of the homeland. Every group ethnic had to reside in separate quarters which caused a cut-out division into European, Chinese, Malay and Indian quarter. While the Deli Sultan had his palace in the Kota Matsum or Sultans village, the southern part of the town, that mostly resided by the Malay as well as the Minangkabau (Buiskool, 2004). Then, the Indian area or 'Kampong Madras', where till today still people of Indian descents together with the Chinese, reside this area.

Based on the data compilation the zone of the historic district of Medan as follows: A. Historical Core Zone divided into several segments: 1. Esplanade (Merdeka Square) As downtown area with square in the centre surrounded by beautiful office buildings. It remains 12 units of most recognised historic properties in Medan.

2. Kesawan Historic Area Initially developed for central business district with various typical shophouses along the narrow roads.

3. Pemuda Develop for mix used area where office, religious facility and residential. The first Catholic church, AVROS office and Nilmij Office are landmarked of this area.

4. Deli Sultanate

5.

6.

7.

8.

9.

10.

11.

12.

13.

14.

B.

C.

D.

E.

Formerly this area belongs to The Sultan Deli, consisted the Sultan's Palace, Sultan's Mosque, and the royal park and residential area (Kota Maksum) provided for the nobles families of sultanate.

Polonia Lama (Benteng) Formerly it used for military facilities, in the early 1900's developed based on garden city concepts. Lately, it is known as area for administrative office area with a square in the centre.

Serdang Formerly it is known as early industrial area and residential for higher personnel for railway company, now developed as business district, Mainly utilised for medical facilities supporting the industrial plantation developed by Deli Maatschappij Company during Dutch Era. Chinese Town Initial Commercial Area subdivided into commercial plots densely by shop houses, narrow roads, mainly inhabited by the Chinese.

Kampung Keling Formerly known as residential and business district for Indian Community with Hindu;s Temple as landmark. Now is taken up mainly by Chinese.

Petisah Formerly known as part of Hamparan Perak; one of Deli Sultanate area. Lately, it develops as mix use area with its landmark, Pajak Bundar. Unfortunately, the Pajak Bundar was demolished in 1980â&#x20AC;&#x;s.

Kampung Baru Initially, this area was developed as rubber research plantation headquarters. Today, it becomes a research centre for palm oil plantation.

New Polonia European Residential Area was designed based on the garden city concept in the 1930â&#x20AC;&#x;s.

Sambu (Pasar Sentral) A new commercial area that was developed in the 1930s as central market of Medan Municipality called Pasar Sentral.

Medan Baru Formerly known as residential area from middle-class Dutch and the Indo (Indonesian-Dutch), now developed as business area Teladan Previously the area was developed for sports facility of the municipal in 1950's, Teladan Stadium as a landmark.

Gelugur Zone, known as Medan power station gas work and provisional quarters and quarantine barrack for coolies of plantation divided into two heritage areas: Medan Power Station, Provisional Quarter Pulo Brayan Zone, known as industrial and residential for native and European employee of railway company, divided into two heritage areas: station area and housing complex area Labuhan Zone, known as early harbour and town of Medan where Deli Sultanate governed the area divided into three heritage areas: Shopping Market, Kampung Besar, Kota Cina and Paya Pasir Belawan Zone, known as modern port in eastern coast of Sumatra divided into three heritage areas: Railway Station, Commercial Area and Port, and Housing Area

Based on the documentation of cultural heritages of Medan in 2010, 2012, 2014, and 2015, it found approximately 1231 immovable heritage of Medan as shown in Table 1.

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Table 1: The inventory of the ICH in Medan Category of Heritage Zone

Segment

Structure

Area Building Park Site

Total

Historic 1.

Core (A) 2.

Merdeka

1

0

11

1

0

13

Kesawan

0

1

164

0

0

165

3.

Pemuda

2

0

12

0

0

14

4.

Kesultanan Deli

2

1

46

1

0

50

5.

Polonia Lama

0

0

25

2

0

27

6

Serdang

0

1

74

1

0

76

7

0

1

342

0

0

343

8

Chinese Town Kampung Kling

1

1

20

0

0

22

9

Kampung Baru

0

1

16

0

0

17

10 Petisah 11 Polonia Baru

1 0

0 1

35 118

0 1

0 0

36 120

12 Pasar Sentral

0

0

106

0

0

106

13 Medan Baru

0

1

17

0

0

18

14 Teladan 1. Medan power Glugur (B) station 2. Provisional Quarters 1. Station Pulo Brayan (C) 2. Housing Complex Labuhan 1. Pekan Labuhan (D) 2. Kampung Besar 3. Kota Cina Site

0 0

1 0

7 24

0 0

0 0

8 24

1

1

0

0

0

2

0

0

5

0

0

5

1

1

17

0

0

19

1

1

56

0

0

58

0 0

0 0

5 0

0 0

0 2

5 2

Belawan 1.

(E) 2.

1

1

72

0

0

74

0 11

0 13

27 1199

0 6

0 2

27 1231

Commercial and Port Area Housing Area Total

2.2. Heritage Category

Figure 2: The proportion of heritage category for the ICH

in Medan 2.3 The ownership of the historic assets in Medan Accordingly, mostly historic assets in Medan are belonged to the people or private (96%), and only 4% of the historic properties belongs to Government whether they are Medan Municipal Government or North Sumatra Provincial Government. It means that for success conservation program in the future, the government should involve the owner and manager who maintained the historic properties

Figure 3:The Ownership of the ICH in Medan

As mentioned in the previous chapter, the category of heritage includes buildings, structures, historic areas, park and site. The category of the park is not described in the Indonesia Law No.11 year 2010. Usually, this category is included in the category of structure. In the study, park is categorised as one category since it does not type of park established naturally but it is more to a built park. The category of area is similar to a definition of a precinct. It is seen in figure 1 which the immovable cultural heritages in Medan is dominated by buildings (97%).

Figure 4. The percentage of ownership of the ICH in Medan

2.4. State of Preservation

Figure 1:The types of the ICH in Medan

In 1988, the local government issued a listing of historic buildings that should be conserved. However, until today, there is no policies and operational guideline how to conserve the listed buildings. Therefore, from 1988, it seems that has no significant effort made by the local government to maintain the historical assets in Medan. Even quite many historic assets belonged to

148

Medan Municipal government has been abandoned and demolished after listing in Local Regulation No.8 year 1988. Fortunately, the efforts were made individually by the owners and the managers of the historic building mainly for the building belonged to the plantation companies, the religious institutions, the private banks.

Mostly the buildings that are maintained by them remain in good conditions.

Figure 8: The percentage of Legal Protection for the ICH in Medan

2.6. The Year of Construction

Figure 5: The State of Preservation of the ICH in Medan

More than 60% the historic asset in Medan was established 1916-1940. By investigating the growth of Medan city, it can be concluded that many building and facilities were constructed after Medan city officially became Gemeente (as the level of Municipality) in 1918 by the Dutch East Indies Government. The historic assets constructed before 1890 are mostly found in Labuhan area that was formerly as the centre of the Deli Sultanate Kingdom and tobacco plantation. There are many shophouses which are assumed as the earlier type along the East Coast of Sumatra remained in this area.

Figure 6: The percentage of state of preservation for the ICH in Medan

2.5. Legal Protection The legal protection of the immovable heritage in Medan comprises of three hierarchies: national, provincial and local. But, at the provincial level, there is no heritage listing protected by the provincial/regional regulation, based on this fact, the heritage properties in Medan are only protected by national and local regulation..

Figure 7: The number of the ICH in Medan protected by Law

Figure 9: The range of the yearâ&#x20AC;&#x2122;s construction of the ICH in Medan

Figure 10: The percentage of construction dates of the immovable heritage in Medan

149

2.7. The Current Use

References

This analysis is only for the category of building. Quite many historic buildings had converted from residential to commercial and office in parallel to development in Medan. Therefore, the proportion of the current use between using for residential and commercial is not so much different. However, the most the immovable heritage in Medan was now still used for commercial purposes. Another is functioned as office (government's office and private), school, religious building (mosque, church, Buddhist and Hindu temple), and public facilities such as hospital, clinic, and sports hall. It is noted that there are significant numbers of the abandoned building. The local government has to make an effort to reuse the abandoned buildings together with the owners cooperating to the local heritage consultant and private sectors.

AICOMOS. (1979). Burra Charter. ICOMOS, Australia (Revised in 1999).

Blake, J. (2000). On Defining the Cultural Heritage. The International and Comparative Law Quarterly, Vol. 49, No. 1, pp. 61-85.

Buiskool, A. D. (2004), Medan; A plantation city on the east coast of Sumatra 1870-1942 (Planters, the Sultan, Chinese and the Indian).

The 1st International Conference On Urban History, Surabaya.

Ellisa, E & Kunihiro, N. (1996) Inventory of Historical Buildings in the central Area of Medan, Sumatra, Indonesia, Osaka, Department of Environmental Engineering Environmental Planning Laboratory Osaka University.

ICOMOS. (October 1996). Principles For The Recording Of Monuments, Groups Of Buildings And Sites. The 11th ICOMOS General Assembly in Sofia.

Jokilehto, J. (1999). A Century of Heritage Conservation. Journal of Architectural Conservation, 5:3, 14-33.

Jokilehto, J. (1986). A History of Architectural Conservation. (PhD Thesis), University of York, York, pp.36-39 Meurs, P. (2007). A charter for each intervention: from generic to specific guidelines. City & Time, 3 (Preservation & Author(s): Pamela JeromeSource: APT Bulletin):4, p.53-60.

Pemerintah Republik Indonesia. (2010). Undang-Undang Cagar Budaya No.11 Tahun 2010.

Pereira, H. N. (2007). Contemporary trends in conservation: culturalization, significance and sustainability. City & Time, 3 (Preservation & Author(s): Pamela JeromeSource: APT Bulletin): 2, p.15-25.

Prott, L. V., & O'Keef, P. J. (1992). 'Cultural Heritage' or 'Cultural Property'? International Journal of Cultural Property, Vol.1 (No.02), pp 307-320.

Rand Eppich, & Amel Chabbi. (2007). Recording, Documentation, and Information Management for the Conservation of Heritage Places. llustrated examples. Los Angeles, CA: The Getty Conservation Institute.

Thaib, R. E. A. (1959). 50 Tahun Kotapraja Medan. Medan: Djawatan Penerangan Kotapraja I. Tanudirjo, D. A. (1995). Theoretical Trends in Indonesian Archaeology. In P. J. Uck (Ed.), Theory in Archaeology: A World Perspective.

London: Routledge, pp.63 Tanudirjo, D. A. (2003). Warisan Budaya Untuk Semua: Arah Kebijakan Pengelola Warisan Budaya Indonesia Di Masa Mendatang. Paper presented at the Kongres Kebudayaan V, Bukittinggi.

Tanudirjo, D. A. (2010). Undang-undang Cagar Budaya 2010 dalam perspektif arkeologi Paper presented at the Diskusi Pembahasan Undang-Undang tentang Cagar Budaya, Bogem, Kalasan, Sleman, DI Yogyakarta.

Tarekat, H. (2002). Kajian Mengenai Efektivitas Peraturan Daerah No. 6 Tahun 1988 : Perlindungan Bangunan Bersejarah Dalam Upaya Pelestarian Bangunan Bersejarah di Kota Medan. Master Master Thesis, University of Sumatera Utara.

Thee, K. W. (1969). Plantation agriculture and export growth: an economic history of East Sumatra, 1863-1942. PhD Thesis, University of Wisconsin.

UNESCO. (1972). Convention Concerning the Protection of the World Cultural and Natural Heritage.

Yahaya, A. (2006). The Scope and Definitions of Heritage: From Tangible to Intangible International Journal of Heritage Studies, 12 (Preservation & Author(s): Pamela JeromeSource: APT Bulletin), pp.292-300.

Zancheti, S. M., Hidaka, L. T. F., Ribeiro, C., & Aguiar, B. (2009).

Judgement And Validation In The Burra Charter Process: Introducing Feedback In Assessing The Cultural Significance Of Heritage Sites.

City & Time (2): 5 47-53.

Figure 11: The range of current uses of the ICH in Medan

Figure 12: The percentage for the current uses of Medanâ&#x20AC;&#x2DC;s immovable cultural heritage

CONCLUSIONS Medan has many the immovable cultural heritage that remained until today. Since Medan is categorised as urban, therefore, its immovable cultural heritage is dominated by the buildings which mostly unprotected by Law. Based on this inventory, most of the historic properties in Medan are belonged to private. Therefore, for better heritage conservation effort shortly, the Municipality Government of Medan should involve the local community and private sector by establishing the Public-Private Partnerships programme. Also, it was found that the number of abandon buildings in Medan is quite a significance, perhaps the number continues to increase so that it is necessary to plan how to reuse the buildings. The information of heritage provided by this inventory is limited. Therefore, it should be followed up by the further investigation especially for the particular immovable heritage which is recommended in the report.

150

PART 2 2016 Research Paper

Policy Analysis of Incentive and Disincentive for Heritage Building Preservation in Medan City Benny Iskandar1 University of Pembangunan Pancabudi Abstract: Efforts to preserve heritage buildings in Cities as large as the Medan had to be supported by a systematic, rational and integrated policy. Problems of damages to buildings and the destruction of cultural heritage buildings is correlated with the absence of good policy and concern citizens. On the other hand, the owner or manager of the heritage buildings has the burden of maintenance and operation of buildings that were growing along with the increasing value of the land's price and the ageing life of the building. Incentives and disincentives is a conservation tool that has not been used as a component of the preservation of heritage buildings yet so that the policy needs to be reviewed by the city government. Various theories preservation and regulation of cultural heritage, buildings, spatial planning, taxes and levies, rules of the permit, and partnership schemes in financing the maintenance of the building have accommodated the application of the incentives and disincentives method. Theory and the regulation should be reviewed about the alternative pattern most likely to help the problems experienced by the community owner or user of heritage buildings. The results of this study are expected to be addressed by improving the quality of preservation of cultural heritage in Medan and other cities.

Keywords: Incentive and disincentive, heritage building policy analysis, Medan city heritage 1. INTRODUCTION 

Simply put, the preservation connote as an act or series of activities carried out on an object or group of objects, either manmade or natural, to extend the life and maintain the physical condition of the object so that the existence and benefits can be felt by the owner or the local community in a sustainable manner. The terms of preservation, conservation, restoration, meant as an attempt to maintain the shape or condition of an artefact building or neighbourhood as the original, with no major changes (Nasruddin, 2001: 17). Preservation is a term used in an attempt to maintain the shape of the building or the environment by associating certain values in the past. Activities that initially only emphasises the values of artistic heritage, and then developed the economical use in the 1970s, and eventually lead toward environmental management in the 1980s (Cain, 1981; 1983: Attoe, 1988 and Fitch,1998).

At first, conservation is conservation that is the preservation of objects, monuments and historical preservation or commonly called (Pontoh, 1992: 36). Preservation own intention is to attempt to maintain and preserve the monuments, buildings or existing environmental condition by preventing the occurrence of the damage. While the actual conservation is also a preservation effort, but by taking into account the benefits of the use of a place to provide a forum for the same activities or entirely new, so it can afford its existence (Danisworo, 1991: 56-47). Also, James Marston Fitch (1982: 84) revealed that preservation is "An attempt to maintain artefact in the same physical condition as received by the custodial agent. No addition or subtraction of its esthetic value ..... ".

An understanding of preservation above that element of selffinancing capabilities by a heritage building or the building owner the ability to greatly influence the success of preservation. By the age of cultural heritage buildings are over 50 years old and getting older in the future, then the maintenance and operational costs of heritage buildings will be even greater. It is necessary for the preservation of the funding mechanism through the provision of incentives or compensation.

—————————————————————————————— 1 Lecturer, Unversity of Pembangunan Panca Budi; Email: bennymarwan@yahoo.com

UU No. 11 the year 2010 on the Cultural Heritage and the UU No. 28 the year 2002 on Building provides the possibility of incentives or compensation mandate even in the preservation of cultural heritage buildings. The incentive is supported in the form of advocacy, assistance, or other forms of in-kind is to encourage the preservation of the Cultural Heritage of the Government or Local Government. Compensation is financial rewards and not money from the Government or Local Government. The article of 22 states that any person in possession and control of the Cultural Heritage entitled to receive compensation if it has been doing his duty to protect the Cultural Heritage.

The world's major cities have developed their cities into cities that uphold the social and cultural values, and the historical district enjoys tremendous economic benefits from that attitude.

Development in the old part of town and historic carried out in harmony and equitable development of the ultra modern district.

The regulation was created in such a way that the owner/user buildings / historic district is not harmed even benefit economically from conservation efforts undertaken. Neighboring countries such as Malaysia and Singapore have done well. Singapore has won the economic benefits of the revitalisation of Bugis Junction, Little India, Kampong Glam, China Town and many other urban areas by marrying the preservation of historic buildings with economic activities and social and cultural life is unique.

The problems that arise are Medan city just have regulations that are "limiting" and protect the existence of buildings / historic district through the local legislation of Medan No. 6 the year 1988 on Building and Environment Preservation of historical value Antiquities Architecture and Urban Greening in the final implementation of Medan Medan Mayor stipulated in Decree No. 188 342/3017/SK/2000 dated September 19, 2000. Also, the Regional Regulation 2 of 2012 on Building Preservation and Environmental Heritage or who have some problems and yet have implementing regulations. This regulation is a disincentive and protective in protecting the historical district. It turned out that the development of a protective treatment can not be effective against the economic power of the region, and the development of social culture that also needed a strategy and regulation was INCENTIVES. This policy will give a strategy of how to balance the obligations of the owner / user on historical assets of their property in the historical district with the rights and benefits if participating actively in supporting the preservation of the assets in question.

151

2. POLICY MEDAN

ISSUES

AND

PRESERVATION

IN

2.1 Condition of Heritage Building Preservation Over the past 20 years, so many buildings in Medan is categorized as cultural heritage objects that have been damaged or destroyed.

In addition to the lack of understanding citizens and city government officials about the importance of protection and preservation of the cultural heritage of the building, other factors cause of the extinction of heritage buildings is because they have not been determined by the relevant law as a protected building.

Meanwhile, there has been UU No. 5 the year 1992 on heritage objects that have been converted into Law No. 11 of 2010 on the Cultural Heritage that actually give legal force sufficient for the protection of heritage buildings in the city of Medan, since 1992 has many old buildings were destroyed by the private sector and / or other party in consideration of these buildings do not fit in the list mentioned by Mayors Medan No. 188 342/3017 / SK / 2000. On the other hand, these conditions also occur because of lack of agreement parties (stakeholders) regarding a definition of historic building, if only from the aspect of history, or merely architectural, or other mutually agreed standards.

On the other hand, quite some heritage buildings that have been determined to be protected by regulation no. 6 the year 1988 and Mayors Medan No. 188 342/3017 / SK / 2000 that has been destroyed. Since 1988, the field has lost Indigenous Deli building density, building South East Asia Bank and the Office of Public Works on the Road North Sumatra Electrical and Building in Jalan Hindu. Physical characteristics of the building are solid with historical values on the left and right of Jalan Ahmad Yani, or Jalan Kesawan has much to be losing its character due to the addition of the floor and change the face or facade of the building that does not preserve the characteristics of his past.

Meanwhile, the condition of cultural heritage buildings are still standing and are scattered in various parts of the city of Medan do not get better over time. Even many who have been increasingly porous and looks shabby with age and become victims of ignorance owners. Heritage buildings and their environment are left stranded without any maintenance effort from the owners and the government so it would worsen the face of Medan.

There is little historical building that looks attractive and wellmaintained. They are buildings owned or used by state-owned enterprises and large private companies that have sufficient funds for their maintenance, such as the Post Office, Bank Indonesia, Bank Mandiri building and building London Sumatra in Merdeka Square neighbourhood, RISVA Office Building on Jl. Brigjend Katamso, and so forth.

However, appreciation for the preservation of this has not been accompanied by a policy of incentives although at times this past year has made some efforts to accommodate the interests of the preservation of such adjustments architecture of the new buildings or renovations around Kesawan, the concept of revitalization of City Hall in the development of The City Hall Town Square , maintaining the building houses villa in Jl. Diponegoro and other efforts. It is not effective if it is not followed by policy incentives and consistency of enforcement, and begins with the provision of a comprehensive local regulations concerning the preservation of cultural heritage buildings; including the incentive aspect and disincentive aspect.

2.2 Incentive Needs for Building Owner Results of a study conducted in 2006 the city government conducted through questionnaires and interviews to owners of historic buildings can be seen that all owners of historic buildings pointed to funding problems as a major issue in their efforts to preserve historical buildings occupied or used. They also expressed the hope that the government helps the care and preservation of historic buildings belonging to them or at least that the government wants with policies that can alleviate the economic burden they feel in their efforts to maintain and care for historic buildings belong to them.

The citizens also revealed that the decision to sell the historic building theirs is the final decision which must be taken because they are faced with the inability to maintain and inability to pay land tax (PBB) and other levies.

The study also found an appearance of a crisis of confidence of citizens owners of historic buildings to the Medan City Government deemed not concerned with difficulties in funding and technical constraints faced by the community in maintaining and protecting historic buildings hers. Also, there is the wrong perception among the public about the degree or limit local government participation in conservation activities. There are several owners of heritage buildings, especially those that home stay, like some house owners Malays who feel concern that the involvement of local governments further in this field would interfere with or disrupt the right of ownership and management that they have now. They feel the threat on the future ownership of the property if the government intervenes in the activities of the protection and preservation of their heritage buildingsniliknya, primarily if the government to provide incentives or other forms of aid because it is such a mechanism would work just for the administration to take over their holdings.

2.3 Potential Incentive Regulatory The principle in the legal basis the provision of incentives for conservation in Indonesia is in the article 87, paragraph 5 of the Government Regulation (PP) No. 36 The year 2005 about Implementation Regulations of UU no. 28 the year 2002 About Building. The verse says that every building and the environment is set to be protected and preserved, the owner can obtain incentives from the Government (central government) and the local government. Explanation of the verse mentions that the incentives can be in the form of services, maintenance, periodic inspection, compensation management of buildings, and other incentives based on the legislation. Incentives help services, maintenance, and periodic inspection is given for buildings that are not used commercially, such as residential or museum.

Incentives in the form of compensation are given for buildings that are used commercially as a hotel or tourist facilities (souvenir shop). Opportunities acceptance of incentives in the form of another by building owners who categorized protected and preserved illustrated by the explanation of paragraph 1 of the article 83, which says that the "anticipation of the possible failure of the building because of the age of the building, fire, natural disasters and/or riot among others through insurance programs, and this may be part of a government incentive program and/or the local government to the owner of the building ".

Explanations on the article 84 paragraph 7 of Government Regulation no. 36 the year 2005 states that regarding building owners objected to the proposed protection/preservation on buildings owned, government, local government, and society strives to provide the best solutions for building owners concerned,

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for example by providing incentives or buying buildings with prices reasonable. Another is the legal basis of the Act (UndangUndang) No. 11 The year 2010 Chapter IV Granting Compensation, Incentives and Disincentives. The article 28 mentions that District / Municipal Government, the provincial government of Jakarta, or the Minister for buildings of cultural heritage with special functions to provide compensation, incentives and/or disincentives to the owner, user and/or managers of buildings of cultural heritage is preserved. Remuneration, incentives and/or disincentives to encourage conservation efforts carried out by the owner, user and/or managers of buildings of cultural heritage is preserved. Incentives for Heritage can be given in the form of: a) advocacy in the form of the award, in the form of certificates, plaques, awards mark, promotion and/or publicity; b) perbantuan in the form of support for the provision of facilities and infrastructure, including improving the quality of the physical environment; and/or technical support and/or expertise include assistance in the form of technical advice, expert help and assistance of competent service providers in the field of building construction; and c) other aid is in-kind in the form of tax relief Earth Building (PBB) which can be given to the owners and/or managers of buildings of cultural heritage after the conservation measures in accordance with the provisions of the legislation, lightening levies building permit and relief services, the ease of building permit , additional building floor coefficient (KLB); and/or Building Coverage Ratio (KDB).

Another incentive to do is facilitating conservation partnerships with the private sector as another form of Public Private Partnership in the form of land use and building as promotional products, rental of land or buildings to the network infrastructure, joint use of heritage buildings and others.

for example by providing incentives or buying buildings with prices reasonable.

Another is the legal basis of the Act No. 11 The year 2010 Chapter IV Granting Compensation, Incentives and Disincentives.

The article 28 mentions District / Municipal Government, the provincial government of Jakarta or the Minister for buildings of cultural heritage with special functions to provide compensation, incentives and/or disincentives to the owner, user and/or managers of buildings of cultural heritage is preserved. Remuneration, incentives and/or disincentives to encourage conservation efforts carried out by the owner, user and/or managers of buildings of cultural heritage is preserved.

Incentives for Heritage can be given in the form of: a. advocacy in the form of the award, in the form of certificates, plaques, awards mark, promotion and/or publicity; b. In the form of support for the provision of facilities and infrastructure, including improving the quality of the physical environment; and/or technical support and /or expertise include assistance in the form of technical advice, expert help and assistance of competent service providers in the field of building construction; and c. Other aid is in-kind in the form of tax relief Earth Building (PBB) which can be given to the owners and / or managers of buildings of cultural heritage after the conservation measures in accordance with the provisions of the legislation, lightening levies building permit and relief services, the ease of building permit , additional building floor coefficient (KLB); and/or additional Building Coverage Ratio/Coefficient (KDB).

Another incentive to do is facilitating conservation partnerships with the private sector as another form of Public Private Partnership in the form of land use and building as promotional products, rental of land or buildings to the network infrastructure, joint use of heritage buildings and others.

2.3 Potential Incentive Regulatory

2.4 Preservation Problems

The principle in the legal basis the provision of incentives for conservation in Indonesia is The article 87, paragraph 5 of the Government Regulation no. 36 the year 2005 concerning the Implementation Regulations of UU no. 28 the year 2002 on Building. The verse says that every building and/or the environment is set to be protected and preserved, the owner can obtain incentives from the Government (central government) and/ or the local government. Explanation of the verse mentions that the incentives can be in the form of services, maintenance, periodic inspection, compensation management of buildings, and/or other incentives based on the legislation. Incentives help services, maintenance, and/or periodic inspection is given for buildings that are not used commercially, such as residential or museum.

Incentives in the form of compensation are given for buildings that are used commercially as a hotel or tourist facilities (souvenir shop). Opportunities acceptance of incentives in the form of another by building owners who categorized protected and preserved illustrated by the explanation of paragraph 1 of the article 83, which says that the "anticipation of the possible failure of the building because of the age of the building, fire, natural disasters and/or riot among others through insurance programs, and this may be part of a government incentive program and/or the local government to the owner of the building ".

Explanations on paragraph 7 of Article 84 of Government Regulation no. 36 the year 2005 states that regarding building owners objected to the proposed protection/preservation on buildings owned, government, local government, and society strives to provide the best solutions for building owners concerned,

The problem that arises is the heritage building and the historical district both in quantity and quality decreases because the pressure of economic value and direction of physical development are not mature over an area/building. The building and the area tend to physically change into a building/area over short-term economic value. Higher land values while building value / historic district of dwindling due to the depreciation of the economic value of the insistence of the greater cause. In fact, the view from only one side and the short term, and only beneficial for certain groups. Actually, from another point of view that has been recognized by various parts of the world, building/area protected historic in a city would have a considerable economic potential is high in the long term nor short, both for the value of the region's economic and environmental as well as economic value arising from activities tourism, if there are policies that support development. Rated district / historical buildings can also be rated much higher than the economic value of land and buildings alone when we review the historical value.Declining quality of the building and its historic neighbourhoods and its preservation in the city of Medan received threats from a variety of factors. These factors are part of the dynamic development of the system and the function of Medan as a major city, including demographic or population growth, uncontrolled urbanisation, an increase in the flow and volume of motor vehicles in the historic district as well as the narrowing of the motor vehicle parking area in the historical district, From an economic view, the value of land or land where the establishment of historic buildings have become much higher than the historic building itself, let alone that has been damaged is not maintained,

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so as to encourage the intervention to replace old buildings with new buildings, regardless of the content of historical and cultural value which exists. This is a very strong place in developing countries, especially in Indonesia, which is still in the category of developing countries where the short-term economic interests is a pragmatic choice for the parties the development community. Such conditions not only occur on the conservation of buildings / historic district, but also in the joints of national life such as forest conservation, conservation and marine natural result, the conservation of protected areas and mining.

Socio-cultural factors, such as lack of understanding and awareness of building owners about the importance of preservation, weak law enforcement by relevant government authorities and the lack of government policies related cities that protect the existence of these historic buildings. On the other hand, standards and lifestyle changes, the size of the family, how to work and production, and the changes brought by technology such as motor vehicles, televisions, refrigerators, and other changes causinmenyebabkang their new needs in the present era. This situation is one reason the destruction of historic buildings to be replaced with new buildings according to the owner or occupant is more feasible and accommodating.

Economic issues also colour the challenges in the conservation effort put forward by the building owner is always associated with the perceived economic burden convolute them if the building is to be maintained. The owner of the building feel the economic burden comes from two aspects, the first aspect is the maintenance and care of buildings that require no small cost. The second aspect is the burden of payment of Earth Building Tax (PBB) is quite high because generally, a historic building located in the city's core value of the land is very high. It is becoming harder for owners of historic buildings that the building does not generate revenue because they do not serve the commercial but only serves as a residence. For cases where the owners of capital or investor role as the owner of the building, they are destroying the historic old building to build something new reasoned that the cost of demolition and new construction is cheaper than rehabilitating or renovate old buildings there. In fact, studies in the United States proves otherwise. They chose to destroy historic buildings solely for the pursuit of profit, status and prestige.

It is a challenge, because just as in other areas of development, the city government in the conservation of the old neighbourhood, is also expected to have the "political will" or high political will and a serious role as a policy maker and a good technical planning in this field.

3.

POLICY ANALYSIS DISINCENTIVES

INCENTIVES

AND

3.1 Eligibility of Incentives Policy Policy incentives implemented by the government as a way to ease the burden on owners of historic buildings in their participation maintain a presence and take care of their property. Policy incentives are also intended to encourage the participation of capital owners or investors who wish to pursue business profits to help preserve the buildings / historic district in the city.

There are two patterns of incentives, firstly, an incentive given by the government as an attempt to compensate for the loss or loss of potential income experienced by owners of historic buildings as a result of restrictions or regulations prohibiting the destruction or alteration of historic buildings manifestation/addition of the floor.

Examples of this first pattern is a form of incentive "easements" and Transfer of Development Rights (TDR). TDR is one of the

components that allowed in Urban Terrain Regulations No.2 year 2015 on Detailed Spatial Plan and Zoning Regulations Medan 2015-2035. TDR in principle is right to give the rest of KDB and KLB use of a heritage building location to another location. This policy can encourage the provision of long-term compensation from the developer to the owners of heritage buildings at the same time keeping or even encourage ownership of cultural heritage to take advantage of TDR to other development locations.

The second pattern is the incentive given as subsidy for expenses incurred by the building owner who has been rehabilitating and caring for historic buildings. The shape of the pattern of this second incentive is a reduction in property tax or land tax (PBB), income tax reduction and subsidies directly or indirectly. Reductions and tax exemptions are possible in UU No.28 year 2009. The development of this pattern is the United Nations exemption for cultural heritage that is not used for commercial functions and tax relief UN, restaurants and entertainment, IMB retribution, License, garbage, electricity and taps special rates and facilitate an exemption from many provisions of such dispensation Line Border Building, zoning Matrix dispensation, the obligation to provide parking, and others.

Benefits for the owner or manager of the heritage buildings of the above incentives are such buildings have a legal form of IMB and SLF so that it can be used in the process of collateral or other permit requirements. The ease and lightness of business licenses, as well as special tax rates, will encourage the use of the building for commercial activities so that maintenance costs and the added value of the building will be higher. Electricity and PDAM fares are equivalent to a social building will greatly help to maintain the attractiveness of the existing building. For single building in the city centre which is maintained for at least occupancy will benefit about 5 million to 10 million per year from this pattern, whereas if it is a restaurant or salon use the benefits received up to 30 million per year from the second pattern.

3.2 Eligibility for Compensation Policy Offsets allowed in the regulation consists of: Direct Costs Care Aid in the form of direct aid pattern care financing, residential buildings, houses of worship, museums and cultural institutions can periodically receive help certain amount for expenses incurred by the owner of the building in treating or maintaining the buildings concerned. Form and financial magnitude of this pattern are allocated in the budget.

The magnitude of this assistance is also differentiated according to qualifications and character of historical value contained by heritage buildings concerned.

Subsidize the rehabilitation/renovation, for the heritage buildings that are not commercial or that preservation does not aim for profit, Medan City Government can provide assistance subsidy for the cost of rehabilitation and/or renovation of buildings, which is sourced from the budget. Help subsidies disbursed should be used for conservation, and this should be strictly controlled by the authorities. Buildings in this category are housing, places of worship and museums and institutions engaged in the field of culture and arts. Assistance should be given routinely includes in-aid cleaning walls, painting and roof repairs.

As for the building that is intentionally or not has experienced severe construction damage that can potentially harm the environment and the people who cross it, the convenience provided by the government is a zinc fencing around the building. The fence posts are given paint and cross prohibited by the City.

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Compensation is given in the form of funds and non-fund.

Compensation funds, despite to do in Medan, but in a review of eligibility is not recommended due to the limited financial capacity of the municipality. On the other hand, it is less appropriate in the context of the current development management that emphasises public-private partnership. Compensation fund such non-painting and renovations are also advised not charged to the city government because it has the potential for private sector involvement as a sponsor such as a paint company, the company cement, iron, and tile.

Another compensation that can be awarded as reimbursement fund is aid maintenance and cleaning, giving IMB and SLF free of charge, for the result of the acquisition of the entertainment tax as well as hotels, exclusion of liability and ANDALALIN environmental documents. This compensation by a simple calculation can provide the benefits of 10 million to 20 million in the early stage and every year.

3.3 Feasibility of Facilitation Partnership Policy A partnership is essentially a form of cooperation. This cooperation may involve government and private and public, working together as partners in the realisation of the work is based on mutual agreements, with responsibilities based on their respective areas of work, to achieve social benefits and economic optimisation of the object or activities undertaken together. The cooperation includes financial and other resources and the possibility of jointly bear the risk and profit sharing as agreed initially (Sutarjo, 1990; 133).

According to appendices (1994: 4), which discusses the partnership in housing and settlement, a partnership based on the principle of shared interests, shared roles and share the profits, which the one with the other (government, private and public) are business partners and business partners. Meanwhile, according to Presidential Decree No. 7 the year 1998, the partnership is mutually beneficial cooperation between government, private sector and communities to improve the efficiency, quality of service and infrastructure management.

Partnership in the preservation of cultural heritage can be done in two aspects: commercial and non-commercial aspects.

Aspects of commercial done on the commercial value of promotion or added value such as the use of paint and other materials, installation of billboards with the ban on the placement of billboards within 50 meters of a heritage building, the placement mini pole telecommunications tower incorporating lighting and CCTV for security environment of heritage buildings , a partnership of cultural and educational tour packages. Noncommercial aspects applied in the form of part of a kind of awareness of CSR funds are used to treat the building, cataloguing and research data collection and documentation, partner parties can make the building as a 'protege' rights publication.

The government's role is to be a facilitator and find partners to help the preservation of cultural heritage buildings. This partnership will benefit the owner or manager of a historic building around 10 million per year.

3.4 Feasibility of Disincentive Policy The disincentive is a device to prevent, restrict growth, or reduce the activity that is inconsistent with the purpose of preservation of cultural heritage buildings. Law No. 11 Year 2010 on Heritage did not set disincentive, but the existing provisions stipulated in Regulation Law 28 of 2002 on Building and spatial planning regulations.

Article 31 of the Building Act provides that disincentive in buildings of cultural heritage is preserved can be: a. the imposition of an obligation to pay compensation improvements heritage building by the owner/manager of the building to the government; and/or. b. Limitation on the utilisation of cultural heritage buildings.

Policy in the Medan City has only about a disincentive but is not yet supported by another supporting device that is less than optimal. The supporting device includes: 1. The first step is to make a list or register of historic buildings the force of law and politics. Bylaw that there is at present no clear list of buildings and a long list of classification has not split the heritage buildings in the classification according to the preservation of the building regulations; there are no agreement even clear criteria in judging.

2. After that, the specified area of the city that became a conservation area or "heritage district" or "historic district" as a geographical aspect in determining the location of the building is worth enjoying incentive policies.

3. Next is the establishment of the State Conservation Council formed by the mayor with the approval of the people's representatives, remain on duty as an independent as the forces that control the implementation of conservation policies and policy incentives, along with the administrative tasks and legal law punishment aspects. That Council can be replaced with a Team of Building and City Architectural Expert.

4.

CONCLUSIONS

AND

RECOMMENDATIONS

4.1 Licensing Policy Incentives Licensing facilities that can be provided include: a. Dispensation obligation to provide parking space according to the standard that has been set. b. Dispensation provision Side Building Line Border c. The provision of free consulting services for building owners to plan the renovation and revitalisation of the building/area in the relevant technical agencies and advisory team set up and working with non-governmental organisations/college. d. Dispensation over the function of the building in the Permit HO and certification are eligible to functions where the building is located in the area with the designation in the spatial plan of the city as a residential or public buildings may be allowed for the building of commerce such as souvenir shops, restaurants, banks, hotels / inns, and so on. e. Ease of licensing requirements such as location permit, Licensing Building, Laying Materials Permit, Permit Advertising, and so forth. f. Application of TDR and Allowance KDB, KLB and KDH in building permits g. Dispensation for the proponent to prepare a document for the environmental and traffic impact studies and replaced by a study conducted by Government agencies Medan. h. And other matters that have been discussed in section 3.1.

4.2 Incentives and Tax Reduction or Exemption or levies Within the competence of the financial management area owned by the City of Medan, forms of incentives that can be offered to the owner and/or entrepreneur who preserve heritage buildings through the use of heritage buildings for commercial purposes are: â&#x20AC;˘ Pieces 50% cost of obtaining a building permit â&#x20AC;˘ Exemption levy license Business Interruption (HO)

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• • • • • • • • • •

Exemption levy License Exemption levy Company Registration Certificate Waivers/piece billboard permit fees Relief futures on taxes and levies ads/billboards Tax exemption on Perparkiran Waivers permit groundwater Exemption levy genset Waivers or land and building tax exemption Reduction of Taxes and Levies of Entertainment and Restaurants And other things that have been discussed in section 3.1.

4.3 Incentive Award Incentives could be in the form of an award of a plaque, certificate, mass media exposure, as well as prize money for the parties who have made the revitalisation independently or most excellent cooperation of the Government of Medan. This award may be given in the form: 1. Provision of charter/certificate for the party that in one year managed to maintain and able to work well to revitalise buildings / historic district with category 5 (five) Praise and 5 (five) as well as the category Best Hope.

2. Provision of the trophies to the owner or manager of a building that has managed to retain a charter/certificate for the category and the Best Commendation.

3. Announcement through mass media and banners, as well as internet sites for the parties most concerned with the preservation of the building.

4. The awarding of the prize money/funds for the parties that care for and preserve non-commercial buildings for five (5) consecutive years.

5. Granting Certificate of Function Eligible for heritage buildings that are still worth the cost of testing the feasibility borne by the municipality.

The award is only as a stimulant for attention and participation of the wider society. The award can be given every Indonesian Independence Day, Anniversary of the city of Medan, Spatial Day, or Environment Day.

4.4 Conclusions

6. Construction of the suggested incentives promoting the principle of partnership with Public-Private partnership as a facilitator.

7. The disincentive is very necessary, accompanied by strict law enforcement to maintain a balance with incentives so that the overall conservation can succeed.

8. The State Government must immediately prepare detailed regulations for the umbrella things above and prepare three (3) steps of initial application of incentives and disincentives.

Similarly, the material is delivered, may be useful in the development of efforts to conserve the heritage buildings in the city of Medan and other cities to align with preservation in other large cities in the world

References Attoe, W. (1989). Perlindungan Benda Bersejarah, dalam Catanese, Anthony J, dan Snyder (editor) Perencanaan Kota: 413-438, Erlangga, Jakarta.

Fitch. (1992). Historic Preservation: Curatorial Management of Build World, Mc Graw Hill Book Company, New York.

Komarudin, (1994). Ensiklopedia Manajemen. Bumi Aksara, Jakarta.

Nasruddin. (2001). Konsep Pelestarian Bangunan dan Lingkungan yang Terintegrasi, Thesis Pasca Sarjana Arsitektur ITB, (tidak dipublikasikan) Bandung.

Pontoh, N.K. (1992). Preservasi dan Konservasi Suatu Tijauan Teori Perancangan Kota, Jurnal PWK IV (6): 34-39.

Republik Indonesia (2002). Undang-Undang Nomor 28 Tahun 2002 Tentang Bangunan Gedung.

Republik Indonesia (2005). Peraturan Pemerintah Nomor 36 Tahun 2005 Tentang Peraturan Pelaksanaan Undang-Undang Nomor 28 Tahun 2002 Tentang Bangunan Gedung.

Republik Indonesia (2007). Undang-Undang Nomor 26 Tahun 2002 Tentang Penataan Ruang.

Republik Indonesia (2009). Undang-Undang Nomor 28 Tahun 2009 Tentang Pajak Daerah dan Retribusi Daerah.

Republik Indonesia (2010). Undang-Undang Nomor 11 Tahun 2010 Tentang Cagar Budaya.

Pemerintah Kota Medan, (2012). Peraturan Daerah Nomor 2 Tahun 2012 Tentang Pelestarian Bangunan dan atau Lingkungan Cagar Budaya.

Pemerintah Kota Medan, (2012). Peraturan Daerah Nomor 2 Tahun 2015 Tentang Rencana Detail Tata Ruang dan Peraturan Zonasi Kota Medan 2015-2035..

Policy analysis has been done on sections 2 and three above can be concluded as follows: 1. Problems perceived by the owner or manager of heritage buildings in the city of Medan by the theory of conservation.

2. The issue has had a policy solution from the applicable legislation, namely through the provision of incentives and compensation.

3. Granting compensation in the form of fixed maintenance costs per year is not recommended.

4. Various incentives and compensation according to the regulation are expected to benefit at least 20 million in each of heritage buildings that are supposed to overcome the problems of high maintenance costs and benefits of building and the value gap that occurs region.

5. Development of a partnership and the application of TDR in the Zoning Regulation to encourage the maintenance of heritage buildings by investors and the public.

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Evaluation Studies of the Construction of North Sumatra Tourism Board Office Eddy Suhartono1 Wahyu Andri Syahputra 2 North Sumatera Heritage

Abstract:

Indonesia is a heterogeneous country that has many island and ethnicity. North Sumatra Province is one of the regions in Indonesia. This province located in the west of Indonesia and consist of 33 regencies. Total population almost 13 million people with Medan as the Capital City. In the last, North Sumatra also known as Eastern Sumatra when Dutch Colonial era still exists. North Sumatra Province is surrounded by two coastal area, West Coast and East Coast. Each regency separate at the both of the coast. We also still can find the plantation company from the colonial era. There are many ethnic that live side by side with peacefully in this province, i.e., Batak ethnic (Toba, Mandailing, Simalungun, Karo, Dairi); China, Tamil/India, Java, Malay, Minangkabau, Aceh, Nias, Sunda, Banjar, etc. Medan is the capital city North Sumatera province. This is the third biggest city in Indonesia after Jakarta and Surabaya. There is much old building in this city that comes from the colonial era. Most of the old building is placed at Kesawan, the old city of Medan. This paper will expose one of the old building that has been used as office government by the North Sumatera Tourism Board. This building is the one of the heritage building that has been protected by local regulation (Perda) that refer to UU BCB. There is some organisation/stakeholder involved in running evaluation studies of the building. This activity has been lead and organised by the North Sumatera Tourisme Board. At this moment, North Sumatra Heritage has responsibility for doing a holistic survey about the building that covers physical, socio-cultural and environmental aspect. Then, the result of these activities releases to the North Sumatera Tourism Board as the owner and also the primary stakeholder in this project. One of the recommendations that have been resulted from this studies is the Office of North Sumatera Tourism Board should be move from this site location because this building is not suitable for use as the government office.

Keywords: Evaluation, experiences, collaboration 1. INTRODUCTION 1

The building of North Sumatra Tourism Board that located at Ahmad Yani Street No 1 is one of the buildings from the colonial era that still exist in Kesawan, the old city of Medan. In the last, this building is known as Varekamp & Co; printing building of “De Sumatra Post Daily”. Recently, this building used by North Sumatera Tourism Board (NSTB) as office and tourist information.

On 2009, the North Sumatera Tourism Board at the provincial level, run the program, namely Evaluation Studies of the Construction of the building of North Sumatera Tourism Board. This is the crucial activity as an effort of management of heritage building around in the old city of Medan, Kesawan.

During the evaluation, the North Sumatra Tourism Board involving some stakeholders: historian, architect, archaeologist, anthropologist and NGO that concern on cultural heritage. Nort Sumatera Heritage (NSH) is the one of NGO that involve in this activity. Specifically, NSH have responsibility for doing a holistic survey about the building that covers physical, socio-cultural and environment aspect.

This paper will share and expose the experience of North Sumatera Heritage (NSH) as NGO in running collaboration with government at the provincial level related to the evaluation studies of the Office Building of North Sumatera Tourism Board (NSTB).

2. HISTORY, CONDITION AND SIGNIFICANCE OF THE BUILDING 2.1. History of The Building Varekamp & Co Building that has been used by NSTB for the office, in the last time have functioned as printing the newspaper —————————————————————————————— 1 Founder of North Sumatra Heritage, Email: edy.suhartono@gmail.com 2 Member of North Sumatra Heritage

and also a bookshop. It has been built around 1920. De Sumatra Post is the first one of the newspaper that published in this building.

The design concept of the building used the idea of art deco.

This concept has been introduced 1920, coming from America. The characteristic of the art deco concept is shown by the ornament that implant at the each of part of the building. This ornament has the function to make the building more beautiful and artistic.

Figure 1: Varekamp & Co. building Source: http://www.stamps-auction.com/dei-kar-old-

2.2. Condition Recently, the ex-building of "Varekamp & Co", has been used by North Sumatera Tourism Board become an office and the condition of the building was not good enough. Physically, especially from outside, there is no severe changing of the building. But it was different when we look at the inside. Some material and ornament of the building and roof were very old and breakdown caused by rainy. There was changing the function of the room in the building. The room that located at downstairs has been used for tourist information; room on the upstairs of the building use for

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the office of North Sumatra Tourism Board. According to existing of the building, there is two aspect that interest to be seen, i.e. interior and exterior aspect.

2.2.1. Interior Aspect Look into the interior of the building; we didn't get the deep impression if the building has functioned as publishing and printing office. It has been shown from some information about this building. In the last, the building has been used as printing and publishing of newspaper "De Sumatra" and also as the bookstore.

Recently, the room for printing and publishing has been changed as open arena and became a car park cause of economic and practical reason. We difficult to find the original form of the building. But we still can see the rest of old building. Factually, the building didn't keep the complete information about history when it builds at the beginning.

The room that located on the front side (left side of the building) has been used for the centre of tourist information.

Meanwhile, room on the right side used for exhibition. Both of the room looks disorganised and untidy. So, it is essential to examine the function of the building again. How and where the furniture and functional room should be placed.

Weather and climate change has been influenced the interior and exterior existence of the building. The old condition of the building has become the main reason for government and developer to demolish the building. It is not only specific for heritage building but also for another building. Particular threaten too coming from swallow conservation in some houses around the building by people for business activity. This activity makes dirty the building caused by faeces of the swallow, and also their sound make noisy.

Although the authority of the building is in the hand of government; but may the government make a changing and divert the function of the building became office government? In the last, the building has functioned as printing and publishing the newspaper "De Sumatra". So, it is important to search more details, what kind of part of the building that has been changed (shape, colour and position of the building), especially in the interior. If there is any changing of the building, it means contradict with the Act of BCB No. 11, 2010. This changing will be lost the aesthetic and function of the building.

2.2.2. Exterior aspect Observation from outside (exterior), a glance, we get the impression if the building is not a heritage building. The position of the building is placed side by side with another building. In the past, we still can find the original name of the building that was writing on the wall, but recently it has been covered by Bank Mandiri building. So, we can not read the name of the building.

The building is located at Ahmad Yani Street (Kesawan area) and becomes the main street for the vehicle that will pass on this road.

This road became very busy every day and crowded with the car park.

Figure 4: Exterior part of the Building on the UpSide (Source: NSH)

Figure 2: Kesawan during the colonial era, Medan (Source: Dirk Busikoool)

Figure 5. Building of North Sumatra Tourism Board (Source: NSH) 2.3. Significance

Figure 3: Building of North Sumatra Tourism Board (present) (Source: NSH)

History of the building of North Sumatera Tourism Board (NTSB), in the beginning, have functioned as printed and publishing of newspaper, namely "De Sumatera". Beside that, this building also has become a bookstore, called" Varekamp & Co. Bookshop". It

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has been known when we entered the building; we can find an ample room. Recently, this place has been used for the parking area, but in the last, this room used for printing and publishing the newspaper.

The building of Varekamp & Co designed as the functional building where the publishing office, bookstore and printed.

Concept and style of the building using art deco style. This form is born after the first war and mostly used by the architect to design the building. The art deco style has been influenced by any modern style in architecture, i.e. cubism, futurism, and constructivism.

The building of Varekamp & Co has two level with shape 46,91 x 31,70 meter. The building has a tunnel at the middle room, and there are two towers on the right and left the side of the building. Based on the function, the room on the right side use for administration office publishing; and the room on the left side used for the bookstore. Meanwhile, the tunnel in the middle used for the way to printing area.

2.4. Location Location of ex Varekamp & Co's building or North Sumatera Tourism Board office is located at the corner of Kesawan area (Ahmad Yani street), side by side with Mandiri Bank building (ex Nederlands Escompto Bank) that was build by Escompto Maatschappij on1924. On the right side of this building stand up with sturdiness, Tjong A Fie Mansion, a Cina's house that builds around 1900s. In the front side of the building, there is a shop, with name W. Loof Ganhdatsdei HAP TONG Shop.

Based on the investigation by the journalist, Sri Mahyuni, in the last, there is around 600 cultural heritage building in Medan city. But, now, only some of the building that still exists. They are Jakarta Lloyd building (in the past have functioned as the office of The Netherlands Shipping Company and also become an office of Rotterdam’s Lloyd), Building of PT. London Sumatera Tbk (ex Harrison & Crossfield building), Cafe Tip Top. We also still can find the old Mosque, namely "Old Mosque Gang Bengkok"; the building of Cina Bank (Danamon Bank). This building was built on the 1920s. Meanwhile, another building, The Modern Bank, in the last has been used as for representing of Stork office (Deutch Company that produce and sell the machine of plantation industries). Recently this building was changed become Ruko (shop’ s house) In the last time, Kesawan is a Kampong where people run trading activities to buy and sell their harvest. Then, the colonial government was coming and open Medan city as a place for plantation company activities; and Kesawan becomes a centre for all trading activities at that time. Recently, the location of ex Varekamp & Co's building is part of municipal of Medan Barat, Kesawan village that has wide area 1.06 Km² or only 19.63 % of the whole area of Medan Barat District, around 5.4 Km².

2.5. Population According to statistical data, on 1905 there are 13.250 people in Medan City, and 1912 there are 26.980 people in Medan city (verslag Handelsvereeniging Medan, 1912, page 9, in Dirk A. Buiskool. 2004, page 15). Majority of people in Medan mostly form middle east, i.e., Arab, In dia with total population 3708.

Most people that come from India become labour in plantation company, and people that come from Arab are the trader that always come and back. Meanwhile, local people have the total population as much as 2191 people, Chinese 6937 people and the European 954 people. There is a fantastic growth of the people between 1905 to 1912, the total population in this period became increase 100 100%. The growth of people in Medan between 1905 to 1912 caused by plantation company that open by Deutch colonial. So, many people are needed to work at the plantation company.

On 1930, (Volkstelling,1930, in Dirk A. Buiskool. 2004, p.15) amount of people in Medan city as much 74.976 populated by Chines 27.180, Europe 4292, Arab and India 3408, and local people 40096. Base on the data, we can see if Medan city has grown as one of the important city at that time. It has been shown by many building with it Europe and Cina style were build in the city, mainly around at Kesawan until Esplanade during the 1900s.

A growth of population in Medan become increase time by time. It has been placing Medan as the third biggest city in Indonesia. Ironically, the growth of Medan city has been threatened the heritage building in this city. It has been shown through many heritage building demolished by the developer that back up by the policy of the government. This is a crucial problem that has been facing by heritage movement in this city. Advocacy that has been done tends to stagnant, and there is no political will from the government to save the cultural heritage in this city.

2.6. Environment Condition The portrait of Kesawan City was different with the condition in the last. Through a survey that has been done, we found if there is connecting between Kesawan and Esplanade (presently: Merdeka Walk) There are some important site around this area, i.e. the railway station of Medan, Post Office, Balai Kota, PT. Lonsum, a plantation company building. Esplanade or Merdeka Walk in the last has become a public space and green area for people in the city.

It also became zero points of Medan city. Recently, Esplanade or Merdeka Walk has changed to be a place for culinary business and entertainment for people in the city, especially in the night, and sport at every Sunday morning.

In Kesawan, we difficult to walk and enjoy this location because there is particular no space for the pedestrian. The road is very busy with transportation at noon and many cars, pedicab and motorcycle park everywhere around this location. Beside that we also found many advertising hang out and across on this road.

Some houses and building have changed become swallow's home, especially on the back side of this road (Clothes Market ). Drainage around at Kesawan looks dirty, and some drainage was open. This is the location where the Varekamp & Co/North Sumatera Tourism Board office exists.

The condition of the environment around at Kesawaan is not conducive for people that will visit in this location because the environment condition looks disorganised, untidy and very busy.

So, it is not comfortable to walk or cross the road in Kesawan at noon.

Figure 6: Kesawan Area, Ahmad Yani Street (Source: NSH)

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2.7. Recommendation There is some recommendation that will be an offer to the government after the result of studies. First, writing the original name of the building again like wrote the postcard with name Boekhandel En Drukke veryj, Varekamp & Co. De Sumatra Second, the building cannot be the change for the government office. Because, in the past, this building had the function for printing house and publishing the newspaper “De Sumatra”, and there is no office building around at Kesawan. Recently, this building has been used by the government for Office of North Sumatra Tourism Board. It has been contradicted with the Indonesian Heritage Act of BCB No. 11 of 2010 about Concerning Items of Cultural Property that prohibit to move, eliminate and change all shape and position and function of the heritage building.

Third, re-use the building for cultural activities. The building can be promoted as a place for cultural exhibition. People also can use this building for any cultural activities.

Fourth, The North Sumatera Tourism Board should move from this location, and there is no activity of government officials in this building.

recommendations that have been resulted from this project didn't follow up by the government. So, we get the impression if the government didn't get serious to save and manage the cultural heritage building in this town.

Involving of NGO in this project just only for justification.

This is the important point that we want to share and discuss through this paper. Hopefully, it will be useful and give inspired for other NGO and stakeholder that will have the plan to run collaboration with government. We were not sure if the government will implement and follow up all recommendations that have been resulted from this project.

It depended on the political will of the government. So, we still need more time, tactic and strategic to advocacy the policy of the government in saving the heritage building.

References Antariksa (2009). Makna Budaya dalam Konservasi Bangunan dan Kawasan. www. Architecture Articles.htm Badan Pusat Statistik Kota Medan.( 2008) Kecamatan Medan Barat Dalam Angka 2008. BPS Kota Medan Dirk A Buiskooll (2004), Medan; Sebuah Kota di Pantai Timur Sumatera 1870 – 1942 (Planters, Sultan, Cina dan India). Paper presented in The 1st International Urban Conference, Surabaya, pp.23-25 Joyo Martono (2001). Antropologi Arsitektur. in Magazine “Arsitektur Dot Kom. www. Antropologi Arsitektur. htm Koentjaraningrat (2005). Pengantar Antropologi . PT. Rieneka Cipta Rhadea Bhaswara (2008). Ideologi,Gagasan,Tindakan,Artefak: Proses Berarsitektur dalam Telaah Antropologis, dalam Jurnal Arsitektur No 2 Vol 2 Sri Mahyuni (2009). Kawasan Kesawan; Kacaunya Wajah Sejarah di Inti Kota Medan. www.Tukang Ngarang.htm Tanti Yohana (2009). Spektrum Art Deco. Retrieved from www. Bandung Heritage Society. com Pemerintah Indonesia, (2010), Undang-undang Cagar Budaya

Figure 7: View of Kesawan Area (Source: NSH )

Figure 8: Workshop about Evaluation of Heritage Building of North Sumatra Tourism Board, 2009 (Source: NSH)

3.CONCLUSIONS The involvement of NGO in the evaluation studies organised by North Sumatera Tourism Board didn’t give influence to the policy of government related with the existence of cultural heritage building in this region. Some

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Urban Transport Infrastructure Development Planning monorail on Existence Heritage Building in Medan Kaspan Eka Putra1 Architecture Department of Engineering Faculty, Pembangunan Panca Budi University, Indonesia Abstract: Growth population of Medan has increased rapidly from year to year, it makes the increase of economic activity that encourage the mobility of people and goods as well as transportation demand raises. The issue of transportation in Medan today is congestion, delays, air pollution, noise pollution and energy waste. It required the planning of mass transit by the needs of the city with a high level of accessibility to improve the environmental quality of the city. After the route election survey and land use, the potential area for the monorail is at Balai Kota street, Pemuda street, Putri Hijau street, Raden Saleh street, Tembakau Deli street, Bukit Barisan street and Pulau Pinang street, but at Ahmad Yani street and Balai Kota street, there are heritages. To keep the preservation of heritage, it is necessary to move the routes monorail planning to other corridors, besides that, that corridors will be facilitated with the comfortable pedestrian.

Keywords: Monorail, heritage, Medan.

1. INTRODUCTION 1

Development of transport also has a mission that must be able to reduce urban transport congestion, traffic disruption and as a Sustainable Transportation Development), as well as affordable by all levels of users of transportation services. To achieve the high level of public transport efficiency and service quality, it must be able to work to develop the integration of inter- and extra modes, according to city planning, as well as pathway space utilisation of mass transport corridors as a new activity centre.

Transport has a vital role in supporting the development and economic development. The smooth transportation of a city will have a significant impact on the economy of the city, such as trade and industrial activities. Transport catalyse supporting economic growth, the development of the area between the city centre and the suburbs area. A city area is a community event with all its activities and as a centre of economic growth.

Review from aspects of the population, the increasing tendency of the high urban population, led to the growing number of movements both within and outside the city. Urban transportation problems are increasing along with the development of the city. It is caused by rapid population growth as a result of a natural birth and urbanisation. Network services available are no longer able to accommodate the increase in pressure. One type of service that is experiencing substantial pressure is transportation services. This leads to the need for a balance between infrastructure, especially in transport. It is intended to support the mobility of the population in carrying out its activities.

Population growth is increasing every year either by birth or because of population movements itself so that transport demand will increase. The increasing demand for transportation causes the increasing of vehicles in urban areas while road construction is not developing. An increase in the number of vehicles increases are not offset by the construction of roads can cause various problems such as congestion. Medan city population growth from year to year has increased rapidly. This resulted in increased use of the vehicle along with the population growth.

The increased economic activity encourages the mobility of people and goods as well as generate transportation demand. Trips that occur tend to support the work followed the pattern of business travel, learning, social and so on.

There is a tendency that the development of a city together also with the development of the transport problems that occur.

—————————————————————————————— 1 Lecturer, Architecture Department of Engineering, Pembangunan Panca BudiUniversity, INDONESIA, kaspan12.kp@gmail.com

The development and rapid urban growth tend to limp because one of the main components that support the growth of the urban transport system almost neglected to be addressed. This is evident from the planning and management of urban transport systems that are not optimal, including urban public transport services that are not reaching the desired service area. Congestion, delays, air pollution, noise pollution and energy waste are some of the many problems faced with the transportation problem.

The transport system has the properties of the network system that the performance transport services are strongly influenced by the integration of the network. A good city can be characterised by the condition of the excellent transportation system, environmentally friendly as well as the mode of transport that is integrated with one another.

It is inevitable that transport activity has an essential role in the system of movement in the corridor Mebidangro. The demand for a mode of transportation that can provide good services to passengers which can transport passengers in large numbers, fast, and reliable in different situations so that the trip can be made efficiently, is high. One of the mass public transport systems which are widely used in other major cities in the world is the monorail.

The monorail is a metro or rail along the track on a single rail which has two parallel rails that the train itself will be higher than the rails. Usually, rails made of concrete and chariot wheels are made of rubber so as not much noise of conventional trains.

Construction of the monorail in Medan city planned to bypass the downtown area of major activity in Medan city. In this area, there are many heritage buildings. It required the construction of the monorail route selection planning so that the existence of heritage buildings is not disturbed.

Congestion and pollution are significant problems in many cities around the world (Ceder et al., 2014). The city will be designed on a personal scale to allow two things: the quality of high accessibility and high-quality environment. The goal is not to ban the use of the car because it will be difficult to achieve. The goal is to design a city that has a high quality and with the appropriate scale so that people do not need to own a car (Banister, 2008).

The monorail is a public transport system based single track (mono) in the form of vehicles placed and serviced by a specific track hovering above the ground. The advantage of such a monorail system requires minimal space; not much disturb the existing traffic, more cost-effective and efficient in the construction of the rail compared with a conventional runway. (Amsori, 2013).

Hinamen, Nijkamp and Padjen (1992) suggested that transport policy can improve the quality of the environmental sustainability if VMT, automobile production and use reduced, and increase the

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use of technology for the cleaning action of air pollution. The monorail can meet the mass transport needs (Timan, 2015).

Monorail can improve service urban transport system (Smith and Hagan, 2011), planning infrastructure transport should be in sync with other development aspects (Roberts and Schermbrucker, 2014). The feasibility of the construction of the monorail must pay attention to the environmental dimension and surrounding buildings (.Li, et al., 2016). The monorail can be a node connectivity between modes (Jafari, et al., 2013).

narrow and uphill, as well as more comfortable. Besides that, monorail system does not have to cross because all of the monorail track is elevated that relatively high trajectory path of the road (approximately 8-12 meters from the street).

Rail hangs over a monorail as a buffer that is embedded in the road with a distance of 20-meter intervals along the route that bypassed.

2. METHODOLOGY This study is based on the field survey namely a survey of route selection by using the method of calculating the traffic volume, vehicle speed, and road. The survey was conducted in Balai Kota street, Ahmad Yani street, Putri Hijau street, Raden Saleh street, Tembakau Deli Street, Bukit Barisan street dan Pulau Pinang street. As for the land-use calculation is based on the technical aspects and the construction of the corridor by using google maps.

Because of the heritage on several corridors planned, it is necessary to survey the field and then analyse it so that can be used as data and solutions for development planning.

3. MONORAIL PLANNING Based on the results of research using indicators of traffic volume and speed of traffic, it can conclude that a potential area for the monorail is at Balai Kota street, Pemuda street, Putri Hijau street, Raden Saleh street, Tembakau Deli street, Bukit Barisan street and Pulau Pinang street with the function of the building as the office, bank, hotel, trade center, entertainment, and culinary services.

Various activities attract people to travel to this area so that this corridor become an area with very dense traffic intensity. Traffic with high intensity is a route that has the potential for the monorail to pass. Potential route map on the way to Central Business district.

Figure 2: Monorail planning Planning needs and types of vehicles that will be used, they are adjusted based on the topography and existing land use. The results of the analysis of horizontal alignment provide an overview and detailed information on the planning of monorail track, especially on the details of monorail track infrastructure development needs such as length, width, radius corners, elevation, and so on.

The use of median street as a monorail track will affect the physical condition of the road and the surrounding buildings. In the potential corridors, there are heritage buildings that should be considered in the planning.

4. EXISTENCE BUILDING HERITAGE Monorail construction planning which in the potential corridor namely Pemuda street, Ahmad Yani street, Balai Kota there are heritages that already years old that can explain the development of Medan from time to time that functioned as a place to trade, cafe, offices, and banks.

Based on consideration of the existence of heritage buildings, infrastructure planning should be based on consideration of maintaining the building environment such that cultural meanings like the value of beauty, history, science, or social value for generations past, present and future will be maintained.

Preservation is an effort to protect and maintain the buildings, monuments, and the environment from damage, and prevent the damage.

Figure 1: Potential route map on the way to Central Business district After the route was selected based on the condition of land use and function of the building in the corridor, then conducted technical studies and construction on the corridor set. Compared to monorail and train, technologically, the monorail can climb at an angle that is larger and a smaller turning radius. So it needs less land required and able to adapt to the environment is relatively

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Figure 3: Heritage Area Base on considerations traffic survey, the corridor Ahmad Yani and Balai Kota are very decent for the election of the monorail because traffic volume is very high and it is going to be a potential candidate for passengers that also high. But on the other hand, it is not worth with the architectural aspects of the heritage because it can damage the aesthetic and view value of that heritage.

5. PLANNING SOLUTIONS Monorail route is diverted away from the corridors of Ahmad Yani street and Balai Kota street to preserve heritage in this area. Routes from the suburbs to the city centre that is recommended is Tembakau Deli street, Jalan H.M Yamin street, and Jawa street to the Big Train Station. It can be seen on the following map:

Figure 5: Monorail planning solution Monorail station and regional heritage connected with a comfortable pedestrian path. Use of pedestrian will be able to preserve historic buildings in this area so that it can be used as a tourist area. Optimization of accessibility with pedestrian facilities can improve the image of the region and become a generator of activity that attracts people to walk.

6. CONCLUSION The monorail will be the public transportation system has its advantages, such as requiring minimal space, not much disturb the existing traffic, more cost-effective for saving in the construction of the rail compared with a conventional runway. Transport policy is to improve the quality of environment/sustainability through the use of technology for the cleaning air pollution. Based on a survey conducted on some route planning has the potentially contained heritage. To preserve the existence of historic buildings, the potential routes that will be shifted to other corridors. The last station monorail and heritage area connected by a comfortable pedestrian that makes the pedestrians easier to reach the heritage.

References Amsori Muhammad, (2013) Consumers Satisfaction of Public Transport Monorail User in Kuala Lumpur, Journal of Engineering Science and Technology Vol. 8, No. 3 (2013) 272 - 283 Š School of Engineering, Taylor's University Banister, D., (2005). Unsustainable Transport: City Transport in the New Century. Routledge, London. Banister, D., 2006. Transport, urban form and economic growth. Paper presented at the ECMT Regional Round Table 137, Berkeley.

Himanen.V, Nijkamp.P, Padjen.J (1992). Environmental quality and transport policy in Europe. Transportation Research, Part A, Policy and Practice, V26A, 145-57.

Jafari, A., Love, Peter .E.D, (2013). Quality Costs in Construction: Case of Qom Monorail Project in Iran, Journal of Construction Engineering and Management ASCE, Vol. 139, pp: 1244-1249

Li, Y., Xu, Y., Yan, H., Wang, K., Wei, N., (2016) Suspended Monorail System: A New Development of an Urban Rail Transit System with Low Passenger Capacity, Download from ascelibrary.org by the University of Toronto on 11/9/16. Copyright ASCE Roberts, M., dan Schermbrucker, R. (2014). Investigation of SkyCabs Monorail System in Urban Regions Avishai (Avi) Ceder, Journal of Transportation Technologies, Vol.4, pp: 31-43 Smith dan Hagan, (2011). Improvements in Gate Road Development Rates Using a Monorail System, Research Project Review, Mining Education Australia, pp: 51-54 Timan, P.E, (2015). Why Monorail Systems Provide a Great Solution for Metropolitan Areas, Urban Rail Transit 1(1):13â&#x20AC;&#x201C;25 DOI 10.1007/s40864-015-0001-1

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Insert The Archaeological Data in Gayo Culture Area, For History Culture Reconstruction, Development of Science and Tourism Ketut Wiradnyana1 Archaeological Research Office of Northern Sumatera Abstract: Prehistory data in western part of Indonesia are still very few, it makes a separate issue to understand the prehistoric relationship data between contemporary data ethnic culture. Archaeological research on the site and Loyang Loyang Mendale Ujung Karang in Gayo Culture Area an attempt reconstruction cultural history. Various artefacts, ecofak, features and other aspects produced, is evidence of past activity supporting Hoabinh and Austronesian culture. Even the different aspects that were found to exhibit an association with culture contemporary Gayo ethnic communities. The results of the research in question is a clear form of the development of knowledge, which is also used as an attempt to legitimise ethnic Gayo identity and used as a tourism object. .

Keywords: Paper formatting, guidelines.

1. INTRODUCTION

2. ARCHAEOLOGICAL DATA

1

Excavations in Loyang Mendale, Loyang Loyang Ujung Karang and Putri Pukes produce artefacts made of stone, bone, clay, shells and more. The artefacts found in different cultural layers that indicate a continuous period process. As mentioned artifactual include stone artefacts identified as hand-held axes, picks and flakes apart mortar. The artefacts were made from shells of molluscs is a tool flake. As for the artefacts made from clay are well decorated with pot fragments or not. Artifacts made of bone is bone point and spatula, as well as artefacts made from an eye fang necklaces and artefacts representing the remaining containers, are made by weaving rattan (Wiradnyana & Taufiqurrahman 2011,56 ).

To artefacts made from ground/pottery increasingly found fragments of pottery with red painting polish other than red or black. Pottery with red polish, have the same shape and decoration techniques with Ban Chiang site in Thailand so it is believed the relationship between the community and the community Gayo Thailand prehistoric times (Wiradnyana 2015, 32). It also found fragments of ceramics that have the period around the 12th century AD. For ecofact findings that identified them as animal bones, dogs, snakes, buffaloes, horses, molluscs, crab claws, etc., while others such as hazelnut shells. While the findings other than charcoal residue burning, burnt clay (earthenware material) is also a human skeleton (Wiradnyana et al., 2012, 111-129).

Of the 11 (eleven) human skeleton is completely found at the site identified the framework of 5 (five) of them aged over 21 years with tooth decay massive and five (5) others aged under 21 years and one (1) was identified as the skull missing. In general, the framework has a characteristic of Mongoloid race (skull roof is rather high and rounded with a flat face and width) that indicate height between 150-160 cm. - Framework meant intentionally buried with grave oval and given stock tomb. The teeth on average in an effort framework (filing) (Wiradnyana & Taufiqurrahman 2011, 127).

Site Umang, District Linge also provide new hope for the future activities of the classic in plain High Aceh, during which there has never been presented in a scientific forum. It is considering the lack of data leads to the culture of the time. On this site was found scratched stone indicating Hindu culture in the form of a yantra with letters, tendrils or tassel lion, trident and circles. In yantra written OM (Aum = Shiva, Vishnu, Brahma) under this script there is a triangle trikona or feminine triangle (yoni). There is also found Pallawa popularly used in the 5-8 century AD which reads ksa. On-site Buntul Linge, Linge subdistrict which is considered as one of the founding of the kingdom Linge locations

Fredrik Bart (1988 ) marks the ethnic group of their characteristics determined by each group, which each main group then formed a separate pattern in the interaction patterns they self, so it can be distinguished from others. Narroll (1964 ) said, ethnic groups/communities for that the population is considered to be able to breed and survive, but it also has cultural values are the same and are aware of the sense of unity in cultural forms. The population also form a network of communication and interaction itself, determine the characteristics of their group that is accepted by the other groups and can be distinguished from other population groups ( Barth 1988, 11 ).

Based on this it can not be doubted that the Gayo is one ethnic group, considering various aspects disclosed Fredrik Bart (1988 ) are met. As an ethnic group, the Gayo has an important role in the formation of culture in the highlands of northern Sumatra Island.

Various archaeological evidence has shown the existence of migration and of course also accompanied by culture to the surrounding area.

Archaeological remains are resulting from a series of studies showing that prehistoric people in Tanoh Gayo has had an advanced culture, and even has an important role for the development of various aspects of culture from time to time.

Various aspects of culture found in these communities, and continuous from prehistoric, classical too - period later.

The identity of the community is very important Gayo known from the emergence of humanity and culture to the later period. It will help to know the cultural history of the community, providing an understanding of pluralism and multiculturalism to be a community identity.

In the context of science, sites in Tanoh Gayo has an important role, such as one evidence of migration Australomelanesoid in the interior of Sumatra and also Austronesian in western Indonesia. Also, it seems the Gayo people have also played an important role about the activities of Indian culture in the interior province of Aceh that has not a lot of evidence that appears to strengthen the reality of it.

—————————————————————————————— 1 Researcher, Department of Architecture, University of SumateraArchaeological Research Office of Northern Sumatera Utara, Medan, Indonesia; Email: ketut_wiradnyana@yahoo.com

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were also found fragments of Chinese ceramics from the Song dynasty a century (12-14 AD), (Ming-Ching 17-20 century AD); of Thailand 14-15 century and colonial/Dutch and pottery show in the range of 19th-early 20th century (Wiradnyana, et al 2012, 157).

2.1 Reconstruction of Cultural History Before 7400 ± 140 BP, it had been available a group of people as Australomelanesoid race resided on the eastern coast of Sumatra island. They were noted carrier of cultures for Hoabinh, namely a certain of culture derived from northern part Vietnam who lived by exploiting a marine biota (Bellwood 2000, 238-241). Its stone instruments were known characteristic called Sumatralith. This stone tool made of gravel with all its sides cut off cause its side sharp, but one of its sides remained cortex, while another side no has any cortex.

It is noted on the eastern coast of Sumatra through high land indicated found several human group supporting to Hoabinh cultures. They lived by hunting and by fishing, and they collected mollusc or snails for food variously. In about 3870 ± 140 BP up to 4120 ± 140 BP around the sites of Bukit Kerang Pangkalan, Aceh Tamiang was found pollen, peanuts, and leafy vegetables, and it indicated that age they had conducted a simply cultivates (Wiradnyana 2011, 54).

They had made a stage houses, build them around rivers mouth. The ladies, children and the older man stayed at home, and the young-adult went out for hunting. If someone died while was hunting should be buried around at location. Any ladies, children and the older died, it should be buried around the residence. These hunters had possibly ideas to move from another place to other; it was undoubted because they had more opportunity to explore than ladies group, the hunters have known an ideal location for residents and any food supplies as well as.

The other aspect had relation with the idea for moving residence might be about the shortage of food supplies, the natural disaster such as flood and also any Tsunami and they had moved by tracing the rivers mouthed into the sea around their residence.

Mostly rivers had been exploited as media to simplify movement space either for hunting or migration and determine Loyang Mendale and Ujung Karang to occupy, where mostly they could take the river as access.

Appointing the location either Loyang Mendale and Ujung Karang for residence had a close connection with their daily life necessities either for home, to produce foods, the place for the workshop and burial. In selecting the region to occupy because the location had a certain cave with niche properly for shelter. The location was closed to the source of water where the region relative flat so that ideal for living.

It was about 7400 ± 140 BP they were living with hunting and collected food. The animal they hunted mostly they got from around the residence. They watched the animal seeking water from a distance around the lake or even near to fore-part of the cave where the water was flowing into Laut Tawar Lake. There was also found many residual of burning either any hunting animal, mollusc and snail; this indicated that time was consumed by burning.

The hunting as the mostly adult man conducted also was possibly involving some hunting dogs. For this indicated existing also found a completely skeletal of dogs estimated around 5040 ± 130 BP (Wiradnyana & Taufiqurrahman 2011,111). The existence of these groups during their life supported to trace the Hoabinh cultures, and this perhaps assumed that they have applied social organisation and social structure for living. The social organisation structure was seen in separating the groups of hunting and serving.

The group of hunting perhaps were all adult man and the group for serving done by ladies, children and older people, whereas its social structure was possibly occurring on each group, where the group of hunting required specific organisation in doing their activities. Such organisation should produce own structure. To classify the older and children into one group is acknowledged a worth concept having a link with an effort to know them from physical aspect and psychological point of view. It means that time they had got consideration variously aspect mainly in maintaining the existence of groups. Beside it, respectful to parent-old people also had been practised well.

The stone tools used such as pebble axe function to cut through wood, flake and blade used knives and mortar with the function of the hummer. The condition of any stone tools as found indicated that time had already got as good technology and morphology as they used while living around the coastal region of Sumatra Island, yet some parts of the tools got a bit changed up already such as about the size and its shape. The change meant linked more with the adaptation of human against the environment.

Sometimes, they used yet variously splinters made of the shell of a mollusk; it helped to resolve problems connected with their needs in food. Their life with the cultures was taking place throughout year 5040 ± 130 BP (Wiradnyana & Taufiqurrahman 2011,110) It was about 5080 ± 120 BP had been existed a group of another human (a group of people not supporting human for Hoabinh as Austomelanesoid race) migrated to Tanah Gayo. From the cultures aspect found by these group had similarity with the supporting group to Austronesian cultures. It was noted the characteristic of cultures such as pottery, had a universal characteristic compared to the spreading region of Austronesian in speaking in another place. The pottery on sites of Loyang Mendale and Loyang Ujung Karang had a variously features as the characteristics of pottery cultures existed in Southeast Asia. Once again, it indicated that migration to Tanah Gayo region had taken place on the early of migration those Austronesian speaking to western-ward leading to Sumatra, for this reason also seen according to the analysis in radio-carbon implied it was older than the results of the radiocarbon analysis of the Austronesian culture oldest so far in Indonesia.

The traces of migration of Austronesian to Tanah Gayo was possibly from South China to Thailand throughout the western part of Sumatra. For this matter was based on a finding of red-slipped pottery that has a similar Decorated-style with the pottery on Ban Chiang Site, Thailand. Beside it, its geographical position tended ideal for shipping by wind, where when one put lied sail on Thailand where without any oar canoe the canoe itself may sail own into western-part of Sumatra Island.

On Sumatra Island, this group was known residing at Loyang Ujung Karang and might also at Loyang Mendale and Loyang Putri Pukes, with the advanced more cultures compared to the cultural support of Hoabinh. Certain technology and religion existence showed the advance.

By excavation at Loyang Ujung Karang site seen that they had practised a burial by providing an oval hole. They also buried onedeath by flexed burial with funeral gifts an arrow, pot plaited rattan, pot a media for cooking and laid the death-one oriented facing tended to East-West (the Head to East and feet to West/ face facing to east). This condition indicated that they had known a religious aspect such as they had believed available a life after death, so they were supplied in several matters. The burial gifts are also indicating an effort to prepare their lives for future meaning the supplies were prepared for the living they would get. This aspect is critical to hold up as one of local wise that it had been

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practised already at pre-history age by the ancestors of Gayo people.

They also had possibly held up a concept with sun-shine where the sun is rising as the symbol of life and sunsets in the West as the leading of death. The sun-shine concept seemly yet was applied in the developing a traditional house of Gayo people whose always build a traditional house leading to Eastern-ward. The other aspect also is seen continuing as faith existing a ruler god for a certain region. Also, a trust in rice has a spirit so encourage whoever to respect it with an initiation ceremony (filing) (Hurgronje1996,216).

There were also found a decorated pottery fragment and any plaited rattan made around 4400 ± 120 BP (Cal.3285-2937 BC) indicated that the human group that time had known an aesthetic aspect and they had practised already skill-hand in making any media. It was assumed their skill to make the plaited. Also, they produced a fish-nets, it was indicated seen in its decorated pottery.

Beside it, the plaited also indicating available their efforts to produce something in pieces as possibly used as a cover for the body for instance.

In pottery fragment displayed that group of human that time had known own technology, but seen from the culture aspect such as in flexed burial and also dating had a tend similar between Mesolithic period with Neolithic, means there was interacted the culture from Mesolithic period into Neolithic period or from the group supporting Hoabinh cultures with the group supporting Austronesian culture (Wiradnyana 2012,99-118). In old personal dating indicating the existence of Austronesian and existed stone adze and oval-around adze and available pottery fragment with the similar technique and decorated form with the pottery cultures of South-east Asia assumed that occurrence an early immigration of Austronesian into Loyang Mendale and to Ujung Karang site. The matter was also indicated with the assumption is always inherently that Austronesian migration brought along pottery of Bau-Melayu with stone adze and migration brought along Lapita pottery with its oval-round adze, both features were found on the site.

The existence of head skull with femur, tibia and available human skeletal not complete with its position as level as the skeletal folded indicated that around 4400 ± 120 BP (Cal.32852937 BC) they had known a secondary burial concept. For uncomplete skeletal, as amongst left some burning human mandible fragments had it's 2590 ± 120, and it indicated also existing a certain re-treat against one-death after burial. The treatment concept was known as secondly burial namely after the one was buried sometime inside soil and then remove its bones to re-burial or fire, and this similar concept as then more known as an effort to respect that one-death. This concept in advance connected to provide more places for the soul. Some traditional community in Indonesia (namely Batak Toba, Karo, Bali and Dayak ethnic groups) hold yet practising alike secondary burial. The existence of human bones un-complete (some burn) also found on an upper layer of the site that had been analysed already in radio-carbon produced its around 2590 ± 120 BP. This indicated that secondary burial tradition had taken place during that age and it might also be taking place through further times (Wiradnyana & Taufiqurrahman 2011,154).

Teeth is a very highly hard part of the body so that existing preserved and it is highly possible to find a long time after died (Artaria 2009,6-81). Tooth filing was also conducted by the human at Loyang Mendale and Ujung Karang, an assumption that human for the period conducted a similar procession, estimated there was a transferring ceremony from childhood to teenager/youth. Also, the tooth filing is also correlating with an initial aspect that possibly an effort to establish between human with the wild animal.

There, the wild animal was symbolised with teeth and canine tooth, to establish it, done by mutilation.

The condition of teeth found at Loyang Mendale site that had got mutilation already, even more extreme. It displayed that there was an effort of mutilation but left out a few, or sometimes with many mutilations under a social structural concept, practising that more often done mutilation the one has a higher social status compared to another. It means that one-death has been considered got already several stages in life (Wiradnyana & Taufiqurrahman 2011,155).

It was about 300 AD, found a lots human skeletal burn at Site Loyang Mendale, assumed as a sort of secondary burial as found at Loyang Ujung Karang. However, for primary burial was also relatively similar but in Site Loyang Mendale, the human skeletal was pinned under the stone and rounded and provide wall by stone with a slab of stone through boulder karts. In viewing they practised for burial (lead to east-ward, feet folded) had the similar way with the previous period (a burial on Hoabinh culture), means the concept practised in the period had conformity with (Wiradnyana & Taufiqurrahman 2011,125). But, for the skeletal concept by stone-pin seen the burial practised often found on sites as aged as Austronesian cultures on Southeast Asia (Bellwood, 2000:245 – 325), this displayed that they practised cooperative works beside to save the one-death from disturbing by the animal or as part of the certain procession. When connected it to practising aspect it should be compared to the same condition as practising for burial at present, where it is found gravel or bamboo to cover the burial.

The nature of land and findings on Loyang Mendale site indicated available arrangement to use the land for many purposes.

For today, it has been arranged in such not only relating to social organisation aspect, social structure, but also the arranging space aspects and its uses. Means, it has been arranged the uses of land according to the function such as space for burial-yard, it was prepared to forward west, and for workshop space prepared lead to eastern part and for consuming food or for fire-place centralised around the middle as it is closed to central of the workshop.

The group of human that time had got capable producing variously tools either a stone adze and oval-round adze as indicated found a prospect stone adze or stone adze fragment. Also found tools made of clay indicated was produced on the site. In general, the group of human in the age had got living autonomy. About 5080 ± 120 BP, this group of human, had known already technology for producing pottery, and later they had also known rattan plated, stone adze and oval-round adze.

It was also found some canine with pore indicated as pins and still found pottery with variously decorated pattern showed that its aesthetic aspect got advance more compared to previous period.

About 5080 ± 4400 BP, the aesthetic aspect on decorated pottery was displayed only by scratches decorated (vertical and horizontal), but in around 3580 ± 100 BP (cal. 2.087-1.799 BC) or afterwards the decorated pattern on pottery advanced variously.

Aesthetic work is a certain part of important life for the community; it was indicated by pottery fragment for daily necessities decorated and also found a plated rattan fragment.

Ceramics fragment as found at Loyang Mendale and Loyang Ujung Karang site showed a period further younger namely the aged in 12 through 19 centuries and it was assumed that people in the age used the land advanced since classical period and colonial aged. On this time knew available a pottery decorated pattern as similar to the pottery pattern with decorated at Loyang Mendale site. In addition, it got continuously advanced with animism/ dynamism belief in some aspect of traditional Gayo community in life (Bowen 2003,44; 1998,60). It indicated that found an advanced

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culture from pre-history age through the earlier period of advancing Islam. In addition, uses location at Loyang Ujung Karang site and also at Loyang Mendale site continuously passed various stages of cultures that lead the location to become a multicomponent site that taking place from Mesolithic, Neolithic through colonial ages.

Variously matters taking place on human and cultures on Tanah Gayo since pre-history period namely by Australomelanesoid race as associated with Australoid race with Melanesoid race with its Hoabinh cultures. The association presented a great contribution to the advancement of human and cultures until today. Pluralism and Multiculturalism later played a high role in the existence of Gayo people either with the Asian races or entry into India cultures, Islam and Europe. On-Site Loyang Mendale and Ujung Karang, its cultures aspect showed the original of the part in Gayo cultures as available until today. It is concluded that from its cultures aspect point of view, the human skeletal of pre-history as found on Loyang Mendale and Loyang Ujung Karang site is the ancestor of Gayo people.

2.2 Utilization 2.2.1. Science This research is an effort for the development of science, so that research results can provide a snapshot period / pentarikhan and distribution of archaeological sites with all the culture that has developed in the western part of Indonesia. Overview cultures generated from these studies indicate their distribution Hoabinh culture in the highlands, with a younger age compared to Hoabinh on the coast. It illustrates that there is migration from coast to high land. Indications pluralism between human groups supporting Hoabinh and Austronesian culture was also found from the site of the highland and Austronesian shells on the coast and the highlands. Besides the distribution of Austronesian culture Prehistory in western Indonesia which must also indicate the migration of Austronesian in western Indonesia.

Other interesting as the development of knowledge that is the distribution of red slip pottery (red slip) and adze in western Indonesia, who had only indicated scattered in eastern Indonesia.

Along with it the strengthening of migration flows other than Out of Taiwan be known so far for the migration of the ancestors of Indonesia.

To improve the development of knowledge is also required broader cooperation that has been done so far. Expected by the extent of the use of science will be able to produce better information.

2.2.2. Identity Information generated from archaeological research would help give a historical overview of the cultural community, especially about research sites that Gayo ethnic communities. Various interpretations have been produced would be compared to different patterns of meaning that exist in the community to unravel the thread of the culture of the past to the traditional culture of the local community. This is reflected in aspects of cosmology and religion, technology and aesthetics that still seems a common thread between the prehistoric culture with contemporary culture Gayo. Such information which can be utilised for the benefit of the reconstruction of cultural history so that it can be used for identity Gayo ethnic communities. It will be able to build community pride and identity in the context of interaction between communities.

In the context of regional autonomy, the cultural area often located in some administrative areas so that that research results can be used not only in the public interest to only one administrative region, but also the community in the context of the cultural area (several administrative regions). Conditions that will facilitate collaborative efforts in research object development/site.

For identity about education (local content) then the required information that is simple, so easily absorbed by the students.

Utilization of local content is very important in the effort to foster understanding of the cultural process that has taken place and can be used as a community identity. These efforts not only be done through an approach that often must be done, but also the use of public space also plays an important role in efforts to improve the local government 's attention.

2.2.3.Tourism Research that has been conducted with various initial recommendations that have been submitted directly to local governments to produce various forms of cooperation both about the analysis of results of research and relation to other uses. In the context of use as a tourist attraction, the local government has made land acquisition sites, manufacturing of casting human skeleton and being prepared to structure the site location and Loyang Loyang Ujung Karang Mendale .

Utilization of the site as a tourist attraction is a model that has been developed in Indonesia, but considering the limited information on the results of archaeological sites often have not been able to captivate the region in its development efforts. Often also understanding of the government is very limited, so it requires the approach through the encouragement of information that is usually done in a public space.

3. CONCLUSIONS Research results from the largest Loyang Mendale site indicate that human activity Hoabinh culture support in the range of 7525 ± 70 BP to 5040 ± 130 BP. In the range of 5080 ± 120 BP is also known to have existed Austronesian groups who move in Loyang Ujung Karang, and at 4940 ± 120 BP is known to exist occupancy Austronesian groups in Loyang Ujung Karang. With some aspects of the culture that continues (flexed burial) and also similarities period of radiocarbon in the culture bearers of both groups indicated different races that are likely to have mingled.

Various remains of Austronesian important amongst these is the red slip pottery fragments were found contextual with ash. Ash referred 5080 ± 120 BP and 4940 ± 120 BP. In the range of 4400 ± 120 BP, they buried the dead by making the grave, knowing the aesthetic form decorative patterns woven. For red polish pottery known to exist in 3580 ± 100 BP. Within the framework of the culture, indicating that culture in prehistoric times seems to continue in the traditional culture of Gayo (before the advent of Islam).

In the classical period in 5th- 12th Century and the colonial period in the range of the 19th Century, the Gayo people seem to have made contact with the outside community is evident from the findings glass beads and ceramics. The existence of these artefacts shows that the existence of the Gayo people at that time, to convince the people outside that ethnic Gayo has an important role in the international trade arena.

Utilization of archaeological data has indeed been instrumental in developing science (especially archaeology) and is simultaneously used as the identity of the Gayo people and tourism

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References Artaria, Myrtati. D. 2009. Antropologi Dental. Yogyakarta. Graha Ilmu Barth, Fredrik. 1988. Kelompok Etnik dan Batasanya. Jakarta: Universitas Indonesia Press Bellwood, Peter. 2000. Prasejarah Kepulauan Indo-Malaysia. Jakarta: PT. Gramedia Pustaka Utama.

Bowen, John. R. 1998. Religions in Practice, an Approach to The Anthropology of Religion. Washington: Allyn & Bacon Bowen, John. R. 2003. Islam, Law and Equality in Indonesia. Cambridge: Cambridge University Press Hurgronje, Snouck. C. 1996. Gayo Masyarakat dan Kebudayaannya Awal Abad ke-20. diterjemahkan Hatta Hasan Aman Asnah.Jakarta: Balai Pustaka Melalatoa, M. Junus. 2003. Gayo Etnografi Budaya Malu. Jakarta Yayasan Budaya Tradisional dan Menbudpar Simanjuntak, Truman. 2006. Pluralisme dan Multikulturalisme Dalam Prasejarah Indonesia, Penelusuran Terhadap Akar Kemajemukan Masa Kini. Jakarta: Puslitbang Arkenas Sumijati. A. S. 1998, Nusantao dan Distribusi Gerabah Bau-Melayu, dalam makalah EHPA Cipayung 1998 Wiradnyana, Ketut, 2011. Prasejarah Sumatera Bagian Utara, Konstribusinya Pada Kebudayaan Kini. Jakarta: Yayasan Obor Indonesia.

Wiradnyana, Ketut, & Taufiqurahman S. 2011. Gayo Merangkai Identitas.

Jakarta: Yayasan Obor Indonesia.

Wiradnyana, Ketut, 2012a.”Indikasi Pembauran Budaya Hoabinh dan Austronesia di Pulau Sumatera Bagian Utara”, dalam Berkala Arkeologi Sangkhakala Vol XV No.1 Mei 2012. Medan: Balar Medan.

Wiradnyana, Ketut, 2012b.”Agrikultur Masa Prasejarah Di Situs Hoabinh dan Austronesia”, dalam Agrikultur Dalam Arkeologi. Medan: Balar Medan.

Wiradnyana, Ketut. Dkk. 2012. Laporan Hasil Penelitian. Austronesia di Indonesia Bagian Barat (Kajian Budaya Austronesia Prasejarah dan Sesudahnya di Wilayah Budaya Gayo). Medan: Balar Medan (belum diterbitkan) Wiradnyana, Ketut, 2015.”Budaya Austronesia di Indonesia Bagian Barat Dalam Kaitannya Dengan Migrasi Out of Taiwan” dalam Sangkhakala Vol 18 No.1, Mei 2015. Medan: Balai Arkeologi Medan Wiradnyana, Ketut. 2016. ‘ Pre History Cultures and Setting Identity Gayo Community (Knowledge for Power)”. In Research on Humanities and Social Sciences. Vol.6 No.6. IISTE.

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Landscape Architectonic Intervention Towards Climate Change Adaptation To Sustainable Cultural Landscape of The Port City Belawan Sri Shindi Indira 1 Faculty of Engineering, University of Pembangunan Panca Budi Abstract: Indonesia as an archipelagic country is exposed to considerable impact of climate change on its coastal areas. Big cities located in coastal areas are threatened with drowning in the next 50 to 100 years due to the rise of sea level. Jakarta, Semarang, Surabaya and Medan are the examples of the cities that have been reported in the Indonesian Second National Communication under the United Nations Framework Convention on Climate Change (UNFCC) to face the problem. The port city of Belawan, a small island which is a part of Medan territory, is another city projected to be drowning as well because of sea level rise. This is because the cultural landscape of Belawan is swamp mangroves areas where people live, work and develop fishponds. Adaptation to climate change impact is therefore necessary to maintain the cultural landscape of Belawan. This paper elaborates on the method of landscape architectonic intervention as a landscape design approach towards climate change adaptation to sustainable cultural landscape of the port city of Belawan.

Keywords: Landscape Architectonic, The Port City of Belawan, Climate Change Adaptation, Cultural Landscape.

1. INTRODUCTION 

Belawan is a port city located in the northern part of Medan city. It is one of the most important ports in Indonesia juxtaposed with the Strait of Malacca. Located at the estuarine of two big rivers, Belawan is strategically functioned as a port since hundreds years ago. The richness of its mangrove biodiversity and the culture of the local fishermen have made this port city blend harmoniously as a whole cultural landscape. However, recent development of port facilities, mangrove deforestation for housing sector and the growth of the population have caused environmental issues in Belawan.

Flooding and inundation are the instances of the environmental problems that have been reported to occur for at least twice a month in the area due to the high tide of 30 -50 cm.

However, human activities incuding mangrove deforestation, the massive development, and domestic wastes in the sewage, are reported to be the biggest contributors to flood in the island.

Likewise, the growth of the city‟s population and the expansion of the port facilities for industry seem to have also caused environmental imbalance. Flood and inundation leading to high precipitation have been the major environmental issues for the city and have negative impact on people welfare. As a port city, Belawan is very rich with bio diversities such as flora and fauna.

For example, mangrove habitat is the most important treasure for Belawan.

According to UNESCO (2008), cultural landscapes are geographical areas that embrace “a diversity of manifestation of the interaction between humankind and its natural environment in depth explanation that it often reflects specific techniques of sustainable land-use, considering the characteristic and limits of the natural environment they established in, and a specific spiritual relation to nature”. People in Belawan have lived and thrived since hundred years ago. The characteristic of the people are categorized by the way they live in: „Rumah Batu‟ or the concrete houses and “Rumah Panggung‟ or the pole houses. Most of the time these houses are flooded during high tide and heavy rain. As the —————————————————————————————— 1 Lecturer, Faculty of Engineering, University of Pembangunan Panca Budi; Email: shindi.indira@pancabudi.ac.id

consecqunce, the floor of pole houses, for instance, need to be raised up every time the sea level rises from its normal state. Such condition also poses a threat to their livelihoods because most of them work as fisherman, traders and fishpond owners.

This condition also indicates that the cultural landscape trace of Belawan is also threatened with drowning. To be able to adapt with the situation in the future Belawan needs to maintain the balance of its environment and the welfare of the people. To analyze the inundation problem in Belawan and identify fit solutions to support the sustainability of the cultural landscape of the port city, a landscape architectonic intervention can be used.

However, there are many aspects that need to be considered in designing proper intervention to address the problems. The question is „what is the best landscape architectonic intervention for Belawan that is adaptive to the climate change impact?‟..

1.1 Research Objective Several aspects need to be considered in addresing climate change consequences such as flood and inundation. The IPCC and the Indonesian National Communication Report have indicated several requirements that should be taken into account in climate change adaptation. They include, for example, technological options such as increased sea defenses or flood-proof houses on stilts, to behaviour change at the individual level, such as reducing water use in times of drought and using insecticide-sprayed mos- quito nets, or early warning systems for extreme events, better water management, and improved risk management, various insurance options and biodiversity conservation. However, landscape architecture looks at this issue with its certain approach.

Therefore, the objective of this research was to identify solution to the current problems and design a landscape architectonic intervention that is adaptive to the climate change impact in order to have a sustainable cultural landscape of Belawan.

I.2 Research Question Many port cities in Indonesia are now dealing with the same problems. Belawan has its urgency and there are several alternatives that can be utilized in addressing the issues. Besides,

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the solution to the issues will also be depending on the characteristics of the region. Thus, the main research question is: What is the best landscape architectonic intervention for Belawan that is adaptive to the climate change impact?

With sub questions: 1. What are the climate change impacts in Belawan?

2. What are the challenge and opportunity of Belawan that need to be considered in sustaining the cultural landscape?

3. What are landscape architectonic interventions in small scale design solution?

flooding often causes delays in goods transportion, fishermen activities and property loss to the house industries and local shops.

These are the economic impacts experienced by both the local people and in the export import activities.

2. PROBLEM ANALYSIS Flooding is treated as the basic issue to start this study. Belawan has been experiencing flooding and inundation 2 to 3 times every month for years. Belawan is divided into four different types of spatial use: the port facilities complex, dense concrete housing areas, pole houses of fishermen village and the mangrove forest.

These areas share the common issues, that are, flood and inundation. According to government record on hazards mapping, there are several spots especially in the dense housing areas where flooding occurs every month. While inundation spreads in mostly coastal parts especially in the pole houses of fishermen village.

Climate change is reported as the contributor to the problems in Belawan. Flooding and inundation lead to increasing precipitation level that make the current drainage system unable to hold the surface runoff. Moreover, poor maintenance of the drainage system causes siltation of mud and domestic waste in the sewage. These current problems lead to a projection that in the next 50 to 100 years sea level will rise significantly. Thus, protection to the land from sea water has to be taken into account in the current development.

As one of the important ports in Indonesia, Belawan has to keep up with demand of storage and supporting facilities. Hence, development and expansion of facilities should be included in the future planning of the Belawan port. With limited available spaces, port expansion tends to utilize empty spaces and neglect ecological balance. Deforestation of mangroves forest is one of the negative impacts of the development of the port. Likewise, houses of the total population of more than 95 thousand people in Belawan are freely built on the land they have without following certain rules and regulations. These are reported to cause flood and inundation which further lead to the inability of drainage system to convey the surface runoff and reducing less infiltration areas.

Flood and inundation cause major issues in several sectors such as health, quality of environment, welfare, and economy.

Inundation in dense area happens 2 to 3 times a month and will remain for 4 to 6 hours each time. In the pole house zone, inundation often causes to mud siltation and the piles of domestic waste stuck under the house in between the poles. It also helps the growth of germ, bacteria and mosquitoes, and leads to health problem and diseases including Malaria and Dengue fever.

In dense housing areas, inundation damages plants, grass and in larger context flood causes unbalance to the ecology.

Aesthetically it will damage the face of the city and the quality of the environment. Dry mud after the inundation in fishermen village and domestic waste stuck under the houses present unpleasant view. Besides, flooding influences the everyday activities of Belawan people such as to go to work and school. For example, inundation in the riparian area hinders local fishermen from sailing in nearby mangrove zones. Over flow in mangrove zone will make it difficult for bigger boat to see the depth of the water. Similarly,

Figure 1. The Cause and Effect Diagram of Problems Issues in Belawan (Indira, 2012).

The focus of this study was to contribute to the development of landscape architectonic intervention in addressing these problems. The problems are divided into the current problems and the projection of future problems that might occur due to climate change.

The current problems: Flood and inundation in the relative flat ground dense housing areas due to current drainage system that is unable to hold and convey the surface runoff.

Flood and inundation from the high tide due to less protective coastal defense.

Domestic siltation in the pole houses The projected future problems: Flood and inundation due to the rise of the precipitation level Flood and inundation due to the rise of sea water level.

3. LANDSCAPE ARCHITECTONIC RESEARCH The paper promotes the use of landscape based approach in analyzing these issues. Landscape Architectonic approach is a study by looking at landscape and its context by means of nature and natural processes. As a scientific study, this landscape architectonic research combined the method of landscape architectonic analysis and solution and scientific process.

3.1 Triplex Model The landscape approach was developed in Wageningen University

by Kerkstra and Vrijlandt. They developed triplex model that shows the interaction between man and nature in three layered model which are anthropogenic, biotic and abiotic (Figure 2) (Duchhart, 2007). Thus, they define Landscape as “the visible result on the surface of the earth of the interaction between man and nature” (Kerkstra and Vrijlandt, 1988 in Duchhart, 2007, p.16).

This is the model developed based on the basic notion of human and nature relationship. However, today the world is changing. The way people interact with nature has also changed and land-scape is the visual result, a snapshot at a certain moment of time, of this continuing process of change (Kerkstra, Struik and Vrijlandt, 1976 in Brink and Seumeren, 2011).

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3.3 Sustainable Development There are several definitions of Sustainable Development. One of them is â&#x20AC;&#x153;Sustainable Development is development that meets the need of the present without compromising the ability of future generations to meet their own needs.â&#x20AC;? (McCarthy et al., 2001 in IPCC third assessment report, 2007). Through this definition, McCarthy is trying to explain the phrase by means of tangible or intangible resources. However, Arndt (2006) argues that this is not easy to apply in small scale case. Thus, he suggests that sustainable development can be defined as a development that in the long term preserves and enhances the present economic, ecologic and social qualities of specific location (Arndt, 2006 in Kupers, 2011).

Those three elements are basis of sustainable development.

Economic stability that meets ecological balance and improves social qualities is the main foundation to be ready to face challenge and create adaptive capacity needed to deal with climate change (Kupers, 2011).

Figure 2. Landscape Triplex Model (Source: Duchhart, 2007)

3.2 Sociophysical Organisation Model Topic about the relationship between human and nature has also previously been discussed by Klefmann (1980) where the issue of the influence of society on landscape was introduced. By introducing Sociophysical organisation model, Klefmann tries to explain the system and process of the engagement in the social context. Through this model Klefmann discusses the two driving forces behind the landscape form which are the nature organisation and the social organisation (Brink and Seumeren, 2011). Moreover, Klefmann links the interactive character of the design process to evaluate the imaginative future to the reality of the present (Duchhart, 2007).

Based on the two models, Duchhart (2007) proposes modified combination of two models (Figure 3). Because the triplex model is strong in the description of the landscape in physical and tangible terms (pattern oriented), the socio-physical organisation model focuses more on the driving forces behind the factors that form the landscape (process / system oriented) (Brink and Seumeren, 2011).

Furthermore, Duchhart argues that the modified combination of the two models will fill in the gap between now and the envisioned future.

Figure 4. The three pillars of Sustainable Development (based on Arndt, 2006 in Kupers, 2011) This research is solution based research where it is intended to function as expected. The design has to work well, be sustainable and fit with people expectation. Landscape model for this study:

Figure 3. Sociophysical Organisation Model) (Source: Duchhart, 2007) Figure 5. Landscape Model for Climate Change Adaptation in Belawan

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This study is focusing on both identifying the solutions to the problems and gaining people‟s appreciation to their environment.

Appreciation leads to care and attention. In this way, people are expected to take care of their environment and pass onto their future generation. For example, people‟s appreciation of aesthetic value of their environment is often expressed through a certain aesthetical perception. Therefore, studies and analysis guided by landscape architectonic approach are not only done to physical setting problems but also to create aesthetically appreciation by means of beautification by local sense of beauty and order.

However, this notion of aesthetic appreciation was not the focus ofthis study because it is a subjective matter and another kind of research itself.

moon and the full moon); and the second is neap tides or also known as Dead tides by the local people, or the smallest amplitude, occuring when the sun is opposed (is the right angles) to the gravitational pull of the moon. It happens at the times of the first and last quarters of the moon.

During the high tide, there are openings at the tip of the island that make it easier for the tide to flow in (Figure 7). From the Northern part of the island, the tide can flow in because there is now significant protection (Figure 7). High tide also comes from the low lying sea bed of the fishermen village inwards (Figure 7).

4. CLIMATE CHANGE ADAPTATION IN BELAWAN It is reported that there have been several adaptation measures done in the cities (among other places) to cope with flooding due to the rise of sea level, tides and extreme waves. They include: Development of dike equipped with polder system to protect area behind the dike, Mangrove rehabilitation to increase soil surface and reduce wave energy destruction so that the rate of erosion can be reduced; and Practicing fish culture using sylvof shery.

Climate change impacts in Belawan include the rise of sea level, the changing pattern of the high tide and high precipitation level. High surface temperature triggers fast evaporation, especially in coastal city.

The topography of Medan as is undulating with an altitude around 2.5 above sea level. This indicates that this region is currently not vulnerable to flooding due to sea level rise is equal to one meter or less. However, sea level in Belawan is projected to rise significantly by 0.25 cm in 2050 and 1 m in 2100. According to a study by Heriati et. al (2009), the probability of coastal areas affected by flooding due to sea level rise alone (Scenario 1) is low even with sea level rise up to 1 m. However, when combined with high tide which will make up to 2.69 m, a significant area will be inundated. The extent of water flooding inland due to sea level rise and high tide varies depending on the topography of the area.

Although the nature of the flood in this region is only temporary, the damage to infrastructure is small, but if the flood affects the functions of wetlands and ponds, then the damage will be high and lead to large economic losses.

Figure 7. Potential Opening to the High Tide

Figure 8.Water cycle in Belawan (Source: Indira, 2012)

5. ALTERNATIVES FOR DESIGNING INTERVENTION Figure 6. Distribution of flood in North East Coast Sumatra (Source: Hariati et al.,2009 – ISNC Report 2010)

4.1 Sea Level Rise Impact in Belawan High tide in Belawan occurs twice a day. There are two tides that often cause the greatest amplitude. The first is the spring tides or in local language called Perdani tides which occur when the earth, sun and the moon are in the straight line (i.e. about the times of the new

This model is developed with a certain measurement or calculation.

The main point of these alternatives is to indentify possible model in counting the space availability and possible construction for Belawan development. The debit of water to to be handled will be predicted by comparing the runoff water and the current drainage capacity. Thus, based on the problem analysis, it has been defined that Belawan is facing and will deal with flood and inundation problems. There are two types of problems: the current and the projected future problems. Thus, the design assignment will have

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to address the problems based on the following goals: 1. Flood and inundation on the relative flat ground in the dense housing areas will be covered by a system which will be able to hold and convey the water, and in the same time the intervention also needs to address other issues including the quality of the environment and the ecological balance.

2. Coastal protection against high tide, tidal power and sea level rise.

Alternative B 1. Construct a main canal that divides the city into two parts and that can hold and convey a large amount of waste water and storm water toward the sea outlet.

2. An outlet for secondary sewage and the closest tertiary.

5.1 Possible Interventions 5.1.1 Flood and inundation on the relative flat ground in the dense housing areas.

In these areas, the current drainage system is not able to hold the surface runoff due to the overloaded sewage with siltation and garbage. Besides, there are other factors that also contribute to drainage system problem including: less infiltration area: most of the housing areas are covered with asphalt and no appropriate space for open grass or yard. the distance between the tertiary sewage to the second collector is to far.

Alternatives for solving these problems are: (A). Connecting the tertiary sewage to water retention and conveying to the closest secondary sewage. (B). Collecting all the sewage systems into a canal in the middle of the dense housing areas. (C). Conveying the tertiary sewage to a constructed wetlands system to be purified and then transferred to the sea or natural wetlands.

Alternative A 1. Expand the width of the primary sewage 2. Construct waste water retention ponds for the closest tertiary sewage and convey them to the secondary sewage. From the secondary sewage and then release to the primary sewage.

Figure 10. Model B for Design Intervention Model B: In this model, the main point is to construct a flood canal line that divides Belawan into two parts. This flood canal will hold 10 times debit of water of existing primary sewage. The closest tertiary and secondary sewage will be connected directly to the canal and the canal will be released in two exits, to the north of Belawan and to the west.

Alternative C 1. Expand the primary sewage.

2. Construct wetlands in strategic locations as water retention and also treatment received from the secondary sewage and the closest tertiary sewage.

3. Convey the purified water to the primary sewage that connects to the sea outlet.

4. Other alternative is to transfer the purified water to the natural wetlands that can be used as water stock for the fishponds.

Figure 9. Model A for design intervention Model A: Tertiary and secondary sewage will be collected in a retention during the peak debit of water. Then it will be conveyed to primary sewage. Expansion the width of the primary sewage, with the assumption of twice size of the current width, will help to hold the debit of water until it is released to the rivers. The availability of more infiltration grounds is predicted to be able to hold the storm water.

Figure 11. Model C for Design Intervention

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Model C: This model is trying to convey the water into a water retention of constructed wetlands, where it will be purified with natural system, before it is released to the primary sewage that has been expanded. The Primary sewage line will be a direct short way to the rivers so it will fluently flow faster during peak debit. From the constructed wetlands the water also conveys to natural low lying swamp to keep the debit water in order to support fishponds nearby the river.

6. CONCLUSIONS This study was based on problems in Belawan island. The main goal was to contribute to problem solution including how to maintain or sustain the cultural landscape of Belawan. Due to a variety of causes of or contributing fators to the problems in the island, application of landscape architectonic approach is important as it is holistic, integrated and eclectic. Thus, the results of this study is beneficial and can be used to inform future development

and its necessity of adaptive capacity of its cultural landscape in Belawan and other similar settings. Social, environmental, cultural landscape and climate change were the main issues considered during the study. However, due to the tropical climate in the country, the ability of landscape to adapt to challenge of climate change is different to other theories that have been applied in many developed countries. Hence, it is recommended that the best alternative of landscape architectonic intervention for Belawan is the interventions that are able to integrate the needs for the landscape to cope with the inundation from rise of the precipitation and the high tide flood, and in the same way to create a system that gives economic benefits as well as maintain the cultural landscape for quality of life for the community. Since this is an initial study on Belawan that focused on landscape architecture, its results can also be used inform future studies to focus on other factors that have not been covered in this study.

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The 2nd INCH 2017 is organized and hosted by Faculty of Built Environment ,University of Malaya (UM); Faculty of Engineering, University of Sumatera Utara (USU); Faculty of Engineering, University of Pembangunan Panca Budi (UNPAB); and Faculty of Civil Engineering and Planning,University of Bung Hatta (UBH)