2, pp.103-125. Proceedings International Seminar The Knowledge City: Spirit, Character, and Manifestation
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INVALUABLE CULTURAL HERITAGE AT RISK: AN APPEAL FOR THE CONSERVATION OF
IMPORTANT ARCHAEOLOGICAL SITES AT KOTA CINA DELI TUA
E. Edwards Mckinnon Introduction
This paper is an appeal for the conservation of two important, indeed unique historical sites that embody the spirit of
urban development in the Medan region. The first, Kota Cina, is an important early trading settlement located a short distance
northwest of Labuan Deli and dates from between the eleventh to the fourteenth centuries C.E. The second is Deli Tua, the
erstwhile site of the power centre of the former important historical Malayo-Batak polity of Aru.
The name Kota Cina suggests that it may once have been a Chinese settlement
– the equivalent of ‘China Town’. There is, however, an alternative explanation in that the name
may once have been Cinna Kotta, the Tamil name for a small settlement, the Tamil word cinna meaning small, and thus a
small, but nevertheless important, node in medieval inter-regional trade between the Middle East, southern India and Sri Lanka in
the west and eastwards to Java and to southern China in the
northeast. Kota Cina is perhaps the earliest known ‘urban’ settlement in this part of northern Sumatra and as such would
have had its own special spirit. The second site is Deli Tua, ‘old Deli’, in all probability
once the former capital of the Malayo-Batak polity of Aru. The name Aru derives, in all likelihood, from the ethnic name Karo
which appears to have been occupied, perhaps continuously, between the twelfth and early seventeenth centuries. Although
completely different from the riverine harbour settlement established at Kota Cina, it is also urban in nature and reflects the
early spiritual expansion of an indigenous north Sumatran settlement.
Far from there being “nothing here before the Dutch came” – a remark made by a rubber planter to the author on his
arrival on the Begerpang rubber plantation in 1960, the Medan region of northeast Sumatra has a long and interesting history.
The first mention of this region in ancient Chinese texts appears in the Chu-fan-chi
, “A Description of Barbarous Peoples”, a thirteenth century geographical account written by Zhou Rugua
published in 1225, where the toponym ‘Batta’ is mentioned along with a number of other Indonesian locations. Batta, which may
have referred to the whole of the coastline of north eastern
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231 Sumatra was already of economic importance as the source of
various valuable forest products. The Batta coast was also known to Tamils and Sri Lankans, s well as to the Chinese and to
numerous other traders that sailed the seas of southeast Asia during the medieval period.
Medan’s Unique Archaeological Sites: Their Immense Cultural and Historical Value
A nation’s roots are in its history. It is history that provides one with a sense of awareness of one’s roots and indeed of
purpose. The two ancient sites that I have mentioned above, Kota Cina and Deli Tua are both in their own way unique. Both played
important, but different, roles in the development of the modern culture and history of northern Sumatra.
Kota Cina.
The existence of Indianizing influences among the Karo Batak peoples of this region, and indeed of the other indigenous
peoples in Indonesia is well known, and indeed admitted by numerous ethic groups in various folk tales and legends. How
and when these influences actually would appear to have come about is much less known. It seems likely that scientific
investigation of the Kota Cina site, along with other sites such as Lobu Tua near Barus on the western coast of Sumatra and sites
in the Padang Lawas region can help to answer many of the questions of the erstwhile Indianization of this region.
From this point of view, Kota Cina is invaluable as a potential source of archaeological and historical data. The broad
outlines of what took place at Kota Cina are now known: it was occupied as a port of trade, most certainly by a group of Tamil
merchants who were members of the Ainnurruvar or some such guild, and possibly, either at the same time or later by Chinese, a
event that according to local legend, seems to have given rise to
the name Kota Cina, the Chinese ‘kota’. The Malay term kota suggests a fortified settlement,
surrounded, or partially protected by either a pagar or fence of bamboo, or perhaps some sort of defensive walling or ramparts
and ditching. There is, as far as could be ascertained during the work undertaken at Kota Cina, no sign of any defensive works.
Although limited controlled excavation work has been undertaken at Kota Cina, both by the Puslit Arkenas under the
late Dr Hasan Muarif Ambari of the National Research Institute of Archaeology, Jakarta and myself in co-operation with Tengku
Luckman Sinar some thirty years ago, much of the site still remains to be examined. Kota Cina has not, to my knowledge,
been fully surveyed. What was the adjacent harbour area, formerly located at Paya Pasir, has been almost completely
destroyed by the sand-winning operations undertaken to provide material for the Belawan-Tanjung Morawa toll road in the early
1980’s. Paya Pasir has returned to what it formerly was, an
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232 expanse of water, though in earlier times it was a tidal riverine
harbour area. Much of the settlement at Kota Cina was formed of pile
dwellings, that is wooden houses constructed on piles in a tidal area, much as many Malay riverside settlements were in the past
and still are. Traces of two types of wood from piling supports were recovered in the excavation from waterlogged levels, which
on scientific examination were found to be kayu dungun Heritiera littoralis Dryand and kayu nyireh Xylocarpus spp.. The former,
kayu dungun is a tree that normally grows along river banks but can endure immersion in tidal water and is possibly the toughest
of all Indo-Malaysian timbers. Kayu nyireh is usually found at the inland fringe of mangrove bakau belts near tidal rivers. It also, is
of great durability when in contact with the ground Miksic 1979, 136, 148. This information is both interesting and valuable as it
gives one an insight into the selection of timbers used by the former inhabitants of the settlement.
In addition to the timber dwellings of the inhabitants which are known only from post holes and the surviving fragments of
wood remaining in them, the modest religious edifices of Kota Cina have actually survived in recognisable form. In 1977, there
were no less than three different brick-built constructions comprising foundations and some parts of the lower walling. No
mortar was used in these constructions, but bricks were laid directly on top of each other. One small rectangular construction
that appears to have had a timber superstructure is located in the northern part of the settlement and may be identified as a Siva
temple, a koil or candi, one of the very few such ancient buildings to be found in the Medan area. A distinctive stone Siva linga in
the Tamil Polonarruva style of Sri Lanka was found in close proximity to this construction and a yoni base was also found
elsewhere in Kota Cina.
A second, larger, and possibly more substantial building at a site now known as Keramat Pahlawan
appears to have been a Visnu temple, for a headless image of Visnu and a sakti or consort were found close by to this site. Both
images are in the provincial late Cōla style of Tamilnadu, the Mabar coast of southeastern India and may be dated to the tenth
to twelfth centuries C.E.. The last brick structure to be mentioned comprises a low
brick-built wall that appears to have contained a courtyard in which were one or more small brick-built pendopo that formerly
housed images of the Buddha. Two Cōla Buddha images were found accidentally by villagers in this immediate area. The first
was found as long ago as 1943. The second, along with the headless Visnu and the lower portion of the sakti, representing
either Sri Laksmi or Bhu Devi, that came to light in 1974, are to be
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233 seen along with other local antiquities in the Musium Negeri
Sumatera Utara at Tanah Abang in Medan. Coincidentally, it is interesting to note that a Buddha
image, in all probability of Tamil origin was recovered from the Lubo Tua site near Barus where an inscription in Tamil script,
bearing a date equivalent to the year 1088 C.E., was recovered almost a century ago. The image is now lost, but the inscription
may be seen on display in the museum Negara in Jakarta.
The religious affiliations of these buildings, though of modest construction, are of interest as they reflect the religious
beliefs of the former inhabitants of Kota Cina – during a period
when a syncretic Brahmaninical-Buddistic cult, linked to the erstwhile Tamil trading guilds flourished in south India and Sri
Lanka. Buddhism began in India and spread into Southeast Asia, China and Japan and was a major instrument in the development
of early trade between India and Southeast Asia. It appears to have failed in part in India as the Buddha was regarded as an
avatar of Visnu, but also due to the sangha or Buddhist church failing to develop rituals that directly involved the laity and
consequently the Hinduistic aspects of faith eclipsed those of Buddhism Ray 1994. Interestingly, religious ceremonies
conducted by Tamils merchant communities in Sri Lanka and Tamilnadu would have been in Tamil rather than Sanskrit and it is
some of these words that appear to have been taken up in the Karo language vocabulary.
It may have been that the erstwhile Karo merga Sembiring death ceremony, the Pekualuh, conducted until about
one hundred years ago at Siberaya on the plateau, had it origins in the relationships with the Tamil inhabitants of Kota Cina and
the local population of what is now Deli, Serdang, Langkat and the Karo plateau.
Among the archaeological recoveries from Kota Cina were amounts of domestic rubbish, broken earthenware pots,
high fired ceramics from China, sherds of glass, fragments of metal, copper coins from Sri Lanka and China, animal and fish
bones and the shells of several different varieties of shellfish, as well as fragments of damar. Examination of this rubbish gives a
useful insight in the lifestyle of the erstwhile inhabitants of the site; what utensils and weapons they used, what food they ate, how
they spent time hunting, or gathering shell fish from the mudflats along the shallow creeks of the Belawan estuary. Among the
more fascinating finds was a single grain of carbonized rice, traces of condiments including nutmeg, and lime for betel
chewing. Among the metal finds, the tip of a javelin as distinct from a spear head is of some significance. The javelin was one
of the favourite weapons of the mercenaries who contracted themselves to Tamil merchants during the period that the guilds
played a significant role in medieval inter-regional trade.
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234 From an assessment of these finds one can recreate a
picture of the lifestyles of the former inhabitants of Kota Cina. Admittedly it is difficult to define ethnic origins from archaeology,
but the art work and in particular the earthenware used on a day- to-day basis strongly suggests that the inhabitants were of south
Indian or Sri Lankan Tamil origin. One can thus make a linkage to the folk memories of the Karo people of the plateau, of how they
were intimidated by a Keling merchant who appeared among them with a well-armed force of followers. Moreover, Numerous
southern Indian and Sri Lankan records indicate that merchants as members of the various guilds, were rich, and powerful and of
high social status. They could well afford the services of well- armed mercenaries.
One final point about the importance of Kota Cina is that it was an emporium, a trading settlement that fed valuable forest
produce such as benzoin and camphor from the Bukit Barisan hinterland of Medan into the mercantile shipping lanes of the
Selat Melaka, from whence such produce was carried to north eastwards to south China or westwards to Aceh and thence
across the Indian Ocean to Sri Lanka, the coasts of southern India or the Persian gulf.
Deli Tua
The Deli Tua site, on the other hand, although not specifically called a ‘kota’, appears to be a somewhat later, but
significantly extensive settlement that is visibly protected by a series of ramparts and ditches, that have made intelligent and
effective use of the natural features of the surrounding terrain, strengthening some or augmenting others. It is protected on the
northern side by the Deli river, at this point known by its Karo name the Lau Petani which rises on the slopes of the Sibayak
volcano in Tanah Karo. Other important features of this strongly defensive position are the surrounding lowlands, now used as
seasonal rice sawahs. Taken as a whole, it is a unique type-site of a late medieval and early historical settlement, contemporary
with the former Malay capital of Melaka.
Deli Tua was briefly surveyed by Miksic in 1977 but no controlled or scientific excavation work has ever been undertaken
there. Surface collections of ceramic sherds have been made and a range of materials dating from the fourteenth through the
nineteenth centuries have been recovered. These include Chinese stonewares from the Yuan 1290-1365 and Ming 1365-
1644 dynasties, as well as wares imported from Burma, Thailand, and Vietnam, suggesting that this region was in
vigorous commercial contact with other parts of Southeast Asia and China over several centuries. A single Chinese coin of the
southern Song dynasty has been recovered from Deli Tua, though sporadic finds of small Acehnese dirham have also been
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235 made from time to time. As long ago as 1866, a golden keris and
a bronze lela a type of small cannon bearing an inscription in a mixture of Karo and M
alay, ‘amanat balon haru’, with a date cast into the body equivalent to 1596 C.E. was discovered lying
imbedded in a rampart at Deli Tua. The keris was presented to the then Dutch Colonial governor of the Ostkust van Sumatra,
Van Cats, Baron de Raet, by the Sultan of Deli. The lela is said to be in the collection of the Museum Nasional, Jakarta
Portuguese sources suggest that although Aru fell to the Acehnese in 1539, the Queen of Aru escaped the ensuing
sacking of the settlement and made her way on the back of an elephant through the forest to safety, eventually finding her way to
Johore where she married the ruling sultan. He, in turn, assisted her in retaking Aru from the Acehnese. It was perhaps this event
that gave rise to the legend of Puteri Ijo, a beautiful princess claimed by both Karo and Malay populations.
According to Karo accounts, Puteri Ijo came originally from Siberaya, where she lived in a jabi-jabi. She was boru
Sembiring, a woman of the merga Sembiring who claim descent from south Indian ancestors. According to the legend she had two
brothers, a snake with an insatiable appetite, and a cannon that eventually overheated and blew up. It is said that the small iron
meriam puntung found at Sukanalu is that same cannon, but the honour is also claimed for the origin of the stub of a later cannon
now located at the Istana Maimun in Medan.
Other than the brief summary given above there is no archaeological data available for Deli Tua. Even so, these limited
data are of considerable significance in a world where much of cultural value is constantly being destroyed. They give an
indication of the cultural, historical and indeed spiritual value of Deli Tua
– a site of great importance both the local Malay and Karo populations in particular but also to all the ethnic groups of
modern Medan that now regard the city as their home. The Case for Conservation:
There are, of course, arguments against the conservation of ancient sites in any developing nation
– the need for optimum utilisation of land, the ever-increasing competition and increase in the value of land in
proximity to expanding urban centres, the perceived economic value of opportunities for the development of such areas and the fact that any
conservation act in effect may ‘freeze’ the physical fabric of an area set aside for conservation purposes.
As I have pointed out above, however, the longer term benefit of a nation’s cultural heritage is priceless and moreover
that it is irreplaceable. Once destroyed, it is lost for ever. There are several positive points that should be taken into account
– amongst which are substantial benefits which can arise from
judicious cultural heritage management.
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236 One of the effects of globalization is the increase in
tourism from the so-called developed world to Southeast Asia. North Sumatra has considerable and varied natural assets in this
respect – lake Toba and Samosir, the Karo plateau, with the
scenic landscape around the volcanoes of Sibayak and Sinabung, the tropical forest wild life reserve at Bohorok in the valley of the
Landat river, etc. to name but a few. Admittedly, a site such as Kota Cina currently has no
visible, tangible ‘above ground’ architectural features to display. It does have, however, important brick foundations of no less than
three sacral edifices mentioned above, the only known koyil or candi in this part of north Sumatra which were still partly
preserved when I worked at the site in 197276 that, with innovative and judicious management, might well be displayed to
advantage.
The presence of a Siva linga, two south Indian Buddha images and a statue of the Hindu god Visnu, together with the
lower part of his sakti all go to prove that this was an established settlement of some economic importance. The imagery is all
executed in a provincial Tamil style and may be dated to between the eleventh and twelfth centuries C.E. I have reason to believe
that these cultural remains at Kota Cina, though modest, are still largely undisturbed. There are also the considerable deposits of
cultural refuse, domestic rubbish such as bones and broken pottery for example from which trained archaeologists can deduce
much about the past.
The case of Deli Tua is different. I believe that Deli Tua was the seat of the former Malayo-Karo Batak polity of Aru,
destroyed by the Acehnese in 1539 and again, finally, by Sultan Iskandar Muda in 1612. The destruction of Aru ended the
development of any latent indigenous state-forming tendencies that may have begun to arise in this region.
But Deli Tua has extensive, well-constructed defensive ramparts and ditches. These are visible from the air and form an
elongated feature of man-made earthworks that extend for over one kilometre from end to end. In all probability these defences
were initially constructed in the late fifteenth or early sixteenth centuries and strengthened with living bamboo fences from time
to time until the settlement was destroyed in 1539. A Portuguese text describes the fall of Aru, the murder of its ruler and the
escape of its queen through the surrounding forest and ultimately to Johore.
Both these sites are steeped in local lore and history, invoking an awareness of the spirit of the past. They can offer
invaluable evidence of the former history of northern Sumatra, and indeed much more in relation to both external cultural
influences and inter-regional trade. If well managed, they are both invaluable as potential tourist locations and as educational and
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237 recreational features for coming generations of Sumatrans. Once
lost or destroyed, they have no further commercial or cultural value.
Kota Cina is now semi-urban and much more densely populated that it was in the mid 1970’s. Many of the fruit and
coconut trees that formed an attractive rural setting have now gone and the surrounding nipah swamps have been turned into
tambak or fish ponds. Its harbour, located in Paya Pasir has been destroyed by sand-winning operations undertaken for the
construction of the Belawan-Tanjung Morawa toll road. Several ancient wooden hulks, the remains of sea going ships, the largest
of which may have been some 40 metres in length, were unfortunately completely destroyed during this operation.
In contrast, Deli Tua is still a relatively undeveloped rural site, partly occupied by a Karo kampung located within the
confines of the old fortifications and partly under extensive agricultural use for the seasonal cultivation of peanuts and other
agricultural crops. It is this kind of locality where visitors can come to marvel at the judicious use of terrain to form a fortification that
was virtually impregnable until, according to legend, it succumbed due to treachery and trickery.
Some suggestions for future conservation
With intelligent development and conservation, both of these sites can offer their existing populations and local
government opportunities for future income generation and employment. The involvement of the local populations in such a
venture is essential for the longer term success of any such operation. Local people can become guides. Some can learn
foreign languages, such as English, Dutch or Japanese to earn incomes as tour guides conveying visitors around the site.
Both sites should be fully surveyed to determine there extent a task that might be given to the Balai Arkeologi Sumatera
Utara dan NAD. Local governments, the Pemerintah Daerah Kotamadya Medan and Kabupaten Deli-Serdang should issue
approval orders for the permanent conservation of these sites, curtailing any further building or development, and where
necessary, providing funds for compensating current occupiers of parcels of land the local Heritage Conservation movement and
the university can assist in developing a suitable legal framework. The local government might also perhaps provide
appropriate grants for the future conservation and management of both sites that could be managed by an appropriately qualified
non-governmental institution. Local businesses might then be invited to assist with grants to assist future management until
adequate incomes are generated to make the running of the ventures self-sufficient.
and Manifestation, Medan, 13
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238 There are many such sites in Europe, India, China and
elsewhere where conservation of ancient remains is able to generate substantial international and local interest, as well as
income from visitors. Managed and run as well-designed archaeological parks, and by keeping as much of their natural,
rural attributes as possible, the sites will thus become an important amenity for local education, as suitable venues for
future school trips and engendering a broad-based interest in local history. The establishment of a well-managed free enterprise
site, with its own rules and regulations enforced by local management under the auspices of local government who
provide the legal framework for its operation, can do much to foster local development and generate local incomes.
Conclusion
We have looked at archaeological evidence, considered the need for further research and proper surveys and
remembered vestiges of history provided by folk memories and legends. A holistic approach to the evaluation of the cultural value
of these sites is important to portray their real potential wealth to the people of northern Sumatra.
Both the Kota Cina and Deli Tua sites are national, if not regional treasures, with potential futures as extensive cultural
heritage management ventures both in the spiritual as well as the tangible sense. They can help to bring about an awareness of
the past, and of past life styles can do much to provide a framework for the present and for the future. I am thus appealing
to local government, to commercial and cultural interests here in Medan, for the conservation of two unique ancient sites with what
are high spiritual value as the source of future inspiration to the modern population of the city of Medan, the surrounding region of
northern Sumatra and indeed much further afield. References
Edwards McKinnon, E. 1984. Kota Cina, Its Context and Meaning
in the Trade of Southeast Asia, 11
th
to 14
th
Centuries. Cornell University. Ph.D. dissertation.
Husny, Tengku M. Lau. 1975. Lintasan Sejarah Peradaban dan Budaya Penduduk Melayu-Pesisir Deli Sumatera Timur
1612-1950. Medan: Printed privately. Miksic, John N. 1979. Archaeology, Trade and Society in
Northeast Sumatra. Cornell University Ph.D. dissertation. Milner, A.C., E. Edwards McKinnon and Tengku Luckman Sinar.
1978. “Aru and Kota Cina”, Indonesia, 48. Ray, H.P. 1994. The Winds of Change. Buddhism and the
Maritime Lands of Early Southeast Asia. New Delhi: Oxford University Press.
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239
THE RELATION OF URBAN ECOLOGY OF SYMBOLISM IN MORPHOLOGY CITY SHAPE
AND STRUCTURE OF SEMARANG CITY
Ari Rahadini
Department of Architecture, Engineering Faculty, State University of Semarang, Semarang, Indonesia
Corresponding author: ayik12yahoo.com
Abstract
Semarang is a unique traditional city that has developing through long and dynamic process city. The process of city shape
and structure mostly happened because of ecological element where it naturally occurred. Urban ecology area focus as future by
giving attention to urban criterion that is getting important nowadays because city was developed for the life that goes on in
it. The natural characteristic will be able to give a contribution of life description that continues the phase of space city forming.
Symbolisms have close relationship with the Javanese traditional city forming. This study aims to explore urban ecological and
symbolism in the Semarang city planning that has various culture ethnics. The city history has proved many times that every culture
is able to form their city and compile exactly and right pattern according to universal principles applied in context.
Key word: urban ecology symbolism, culture, ethnics, city shape
and structure
Introduction
Semarang is a unique city. This unique traditional city planning is based on a combination of political consideration and
cosmological beliefs. Semarang has city development history that has been influenced by nature elements and various ethnics’
tradition that are showing many urban symbolic. Firstly, Semarang was formed of various ethnical kampongs along in the
Semarang riverbank and in the coastal line. The ethnics have main activity that was trading. The development of those
kampongs had made city unplanned because it had grown spontaneously.
Based on the theory of City as a process Madanipour in Zahnd, 2003 it is said that main parts of the process are natural
environment and socio-culture environment that merged in development environment management. In every part of that
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240 environment is located foundation of development. In natural
environment is located naturalecosystem factors meanwhile in socio-culture environment is located rule human idea. If both
environments merged, hence the product accomplished as a new development from the emerging environment that being involved.
This study use historical and cultural approach. Urban Ecological of Symbolism study is conducted to support the research of city
morphology change that happened since the early of Semarang city forming.
City Symbolism: The Spirit City
On Demak Sultanate, there was a prince named Made Pandan who had a son named Raden Pandan Arang. Prince
made Pandan and his son left Demak to a place in the west called Tirang Island. They opened forest and built pesantren that
was a place to spread Islam. From time to time, the area was getting fertile. From the fertility grew Asem Tree that had rare
leaves Javanese: Asem Arang. Based on that story, the area was named Semarang. Semarang progressively developed
because of the location near the coast made Semarang as the city of glorious port at that time. A lot of merchant from Chinese
and Arab traded, visited and finally stayed in Semarang until now. This story shows the change of place character. The Tirang
Island condition that was fertile time after time was believed as the most suitable place for the new settlement of all. In this
condition, nature changes into culture. The followed question is how to determine a location for the first time as the suitable place
for the settlement comparing with other location. Of course, it connected to natural development procces beside of the growth
of asem tree who had rare leaves Asem Areng in the fertility of Tirang Island. The fertility of one location can be used as symbol
of city showing a kindness.
Symbolism has connection in human as cultural creature. Human cannot see, find and know the world directly unless
through symbol Cassirer in Herusatoto, 2005. Cassirer also said that symbol has element of liberation and view extension.
Symbolism act in Javanese society is used in everyday life in religion, tradition and art. Furthermore, symbolism is used as
identification character of one person. Symbolism is close to authority legitimating.
If we evaluate the study of Urban Ecology of Symbolic Nas, 2007 that expanded in the year of 1990s hence the social,
culture products and space distribution in symbols and urban ritual have special role in urban symbolism. Symbols and cultural
rituals have close relationship with city identity. City has spirit. City has identity to be recognized. In the end ecology of Symbolic
Urban play a part in the important constitutional process of urban life. This constitutional process is close to city authority who rule
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241 city time after time. They use symbolism compatible with the
ecology of the area to strengthen their status in social strata. Pursuant to above description hence the question constituting to
this study is how ecological of symbolic urban can assist to explain growth of morphology of Semarang
The Orientation Pattern of Semarang Space City Forming
The orientation pattern of the city can be evaluated from urban symbolic background but this matter is also strengthened
by ecology of the city forming. Kevin Lynch in his book, Image of the City, applied three concepts. The concepts show about the
city image quality or the readability of city that is identity, structure and meaning. Lynch suggested conducting the orientation of
element around the city. Those elements are parks, crossroad, street, railway road, river and settlements. The elements must be
out for recognized as one intact unity than altogether was put into part that is more complex. Pursuant to the identity and structure,
one would able to depict the city. According to Lynch, Meaning is assumed less relevant because most people are very different
each other in interpreting meaning of unity of city part. This is also influenced by cultural education background and the various
ethnics living in the city. City Orientation can be attributed to socio-cultural characteristic and morphological Nas, 2005.
Orientation pattern of Semarang city from time to time has changed. The changing is influenced by orientation pattern of
various ethnics groups which in the end the policy of authority interference since the Dutch era until Indonesia. It caused urban
morphology expand adapted for people requirement and the authority desire.
Wijanarka, 2007 mentioned that Semarang forming based on 1 Semarang River 2 Traditional Pattern 3 Diagonal
Pattern 5 Topography. Ecology and Politic condition has big influenced in Semarang city forming.
The people with various ethnic groups own big influence at forming of city morphology. If we see the map of Semarang
since year 900 M until 1946 that is after independence, inferential hence that forming of Semarang oriented at 1 Coastline; 2
Semarang River; 3 Traditional Pattern; 4 Diagonal Pattern; 5 Topography. After year of 1800s, the orientation was influenced
by road axis symbol as center of economic activities. Coastline Increasing
Semarang had developed its continent because of mud sediment from Demak through Garang River since ninth
century. Accelerating of mud sediment made new ground sediment
precipitation moved with speed of 8 m per year. This sediment made continent become broader in year 1695
– 1719. The coastline increasing reached 100 m. In the year 1719-1847, the
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242 coastline increased until 700 m. In 1847-1892, the coastline had
increased until 700 m more. In 1892-1921, the coastline increased 300 m more. Moreover, in 1921-1940, the coastline
reached 300 m more. In 1991 coastline increased until 300 m more so, the total of coastline increased since 1695 until 1991 in
296 years reached 2300 m or 2.3 km. The increasing of continent was also followed by environment degradation that
influenced Semarang morphology. The settlement previously oriented to water that was river and sea become progressively
away from the coastline
Tawang Gar
is p anta
i 18 47
Garis 1
panta i 94
Gar is p
ant ai 1
991
581 m 93 Tahun
303 m 51 Tahun
0,45 0,9
U
L . A . U . T J . A . W . A
Figure 1. Coastline Increasing
Semarang River
Semarang River was the early location of Semarang city formation. That time the coastline was still in Bergota Hill. The
development of Semarang in Semarang riverbank occurred progressively in 900 M until in the beginning of 1700s. The early
Semarang city formation in Semarang Riverbank was followed with the appearance of Chinese settlement, Dutch Fortress,
Kampong Melayu and of course Javanese settlement.
PULAU BUKIT BERGOTA
TELUK JOMBLANG
Figure 2. Semarang in 900 M Purwanto, 2005
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243 At the early of 15
th
century, The Chinese Merchant came to Semarang, while Portuguese and Dutch were at early of 16
th
century. The map of year 1659 premiered the existence of various ethnics and tradition followed by symbolically in choosing of
location of settlement.
Figure 3. Semarang in 1650 Purwanto, 2005
At that time, Semarang was already divided into settlement concentrations based on ethnic groups that trade in
Semarang see fig 3. The Dutch and Malay built their settlement in the Semarang river estuary, the Chinese built their settlement
around Simongan and Javanese lived alongside Semarang Riverbank. When precisely the Chinese lived in Simongan
Gedong Batu was unknown correctly. In a book of “Oud Semarang” by J. R Van Berkuum mentioned that the Chinese
might live over there before 1000 M, about 921 M. It became clear about 15
th
century when the arrival of Admiral Cheng Ho to Simongan delegated by Chinese Emperor.
If it was true that Chinese had already lived in Simongan since 921 M, it meant that time Gedong Batu still reside near the
coastline and in alongside of Semarang Riverbank see fig 3. The selection of settlement location had symbolic meaning.
Based on Chinese Cosmology that is predominated by four polar that is known as White Lion, Blue Dragon, Red Phoenix, and
Black Turtle. White lion in North Pole is associated as form of winter and water; Blue dragon in South Pole rules the summer
and fire; Red Phoenix in west pole is often associated with autumn and iron; Black Turtle in east pole represents from spring
and wood. The Houses system is associated with dragon whereabouts the frontage of the house look towards river so that
the resident can breathe from the river stream. This belief will bring joy and fortune. Hereinafter they place mountain in the back
intended to prevent wind that can blow boisterously and take
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244 away their luck. This tradition represents a symbolic of fortune
and kindliness of life, which will be got if we live in that location. The coastline increasing significantly time after time, this
made this location no longer compatible with those symbolic of the selection of settlement location as the beginning. Symbolic of
location of settlement selection make us realize why Chinese people like to live in coastal area or hills.
In map of Semarang in 1695, the early Semarang city formation resides in area that now becomes Pasar Johar. Map of
1695 depict the existence of dalem looking towards north, alun- alun which is in front of dalem, mosque which is located in area
so called now Pademaran, Pecinan was east side of mosque and reside in Semarang Riverbank. Meanwhile the Dutch Fortress
resides in north side of Pecinan and Kampong Malayu was in west side of Dutch fortress.
A. Her Fort
B. De Bazaar
C. Een Huis
D. De kaligawe spruit
E. De dalen
F. De chineeshe kampong
G. De europeshe
H. De malaishe kampong
I. De javaneshe megoryen
J. De Kustlyn van 1695
K. Het tolhuis
L. De weg naar Mataram
N.De Kalkovens O.De Javaanshe Tempel
P.De Chineeshe Tempel Q.De Galg
R.De Paseban
Figure 4. Semarang in 1695
In the map of 1695, the mosque was in east side, which this was not common for Javanese traditional planology pattern.
Pademaran Mosque was built by Ki ageng Pandan arang as the centre of Islam spreading. Based on that interest, Ki Ageng
Pandan Arang developed the mosque before he developed dalem. The mosque area became active then Sultan Demak
command to build dalem as following the Java traditional planology pattern
Cities planology in Java base on much the same always formed with alun-alun plaza existence encircledly by
governance and great mosque. Mosque built by Ki Ageng Pandan Arang was also surrounded by houses later called Kampung
Kauman Moslem Kampung in downtown. Kampung Kauman came from word kaum sing aman java meaning peaceful
society, representing residence of all Islam leaders. In Kampung Kauman had three axes that divide the settlement into two parts,
eastside and Westside. This axis symbolicly has mosque as the center. All profane activity ought to be remained to pursuant of
spiritual activities with God as a major axis of life.
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245 The Settlements Chinese, Javanese, and Dutch were
linked to a market where different ethnic groups met to trade. The market was located together with the settlement on the east bank
of Semarang River. The Road of Wind Eye Direction
At Semarang Map of 1719. The development of Semarang city expanded to follow road pattern that tends to east
west. This road pattern was in west side and east side of Semarang River. The road in west side now called Imam Bonjol
Street and Wahid Hasyim Street Kranggan, meanwhile the road in east side now called Pengapon Street and R. Patah Street.
This road was planned as compass axis, this was Javanese traditional pattern. This compass axis was a development of alun-
alun plaza that was in De dalem. In the early formation of alun- alun, the shape was almost rectangular. The alun-alun side tent
to up at lor, kulon, wetan and kidul. Alun-alun also has function as a compass for the resident in developing their settlement. In the
structure development of Javanese settlement which is in the form of road expanded of four wind direction pattern. One of the
identity cities in Java is a pattern road of lor-kidul and wetan- kulon.
A.Her Fort B.De Bazaar
C.Een Huis D.De kaligawe spruit
E.De dalen F.De chineeshe kampong
G.De europeshe H.De malaishe kampong
I.De javaneshe megoryen J.De Kustlyn van 1695
K.Het tolhuis L.De weg naar Mataram
N.De Kalkovens O.De Javaanshe Tempel
P.De Chineeshe Tempel Q.De Galg
R.De Paseban
Semarang 1719 Semarang 1819
Figure 5. Semarang in 1719 and 1819
Semarang in the mid of 18
th
century rapidly grew built many office buildings and social facility. Many streets was built. In
that time, The Dutch moved Chinese settlement from Simongan Gedong Batu to new location near the Dutch settlement. This
was because the Chinese helped Sultan Surakarta to rebel the Dutch. This settlement now is known as Pecinan Semarang.
If we evaluated from city morphology, pecinan was formed by street corridor, which shaped linear pattern. The
corridor street now are known as Gang Beteng, Gang Baroe, Gang Waroeng, Gang Pinggir, Gang Blakang, Gang Besen, Gang
Tengah, Gang Lengkong, and Gang Gambiran. In every road intersection, there are klenteng. Meanwhile name of the gangway
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246 came from the characteristic of those places according to the
activities that took place there or the person who live there. That time, Kampung Melayu was dwelt by various
ethnics, like Chinese, Banjar and Arab. This variation made this settlement named Kampung Melayu. In Kampung Melayu, there
were small settlements named: Pecinan, Kampung Banjar, Kampung Kali Cilik, Kampung Melayu darat, Kampung
Cirebonan, Kampung Melayu Besar and Kampung Peranakan. Each name settlement represented the characteristic of those
places according to the activities that took place there, the person who live there.
Semarang 1819
Figure 6. The Development of Kampung Melayu
The Daendels Great Mail Road Based on his ideas for defending the island, Government-
General Herman Willem Daendels at the beginning on nineteenth century connected all the cities on the northern cost of central and
east Java with The Great Mail Road Groote Postweg that would enable him to mobilize troops in a short time. This Government-
General’ Great Mail Road had an important influence on urban growth that before was oriented North-South, according to the
direction of the river. After the construction of the great mail road, the morphology of the city on Java changed to an East-West
direction. This great mail road replaced the function of the river as the transportation. In other side that the symbolism of the
traditional city was destructed by this road.
Figure 7. Semarang Map of 1810-1813 and Semarang Map of 1847
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247 Semarang initially was a Javanese traditional settlement.
The road pattern tent to north-south and east-west according to wind eye direction lor, wetan, kidul and kulon. That road pattern,
north south and east west, was apllied around city embryo Kanjengan
situs area.
However, when
Dutch built
Bojongscheweg now Pemuda Street, the traditional pattern in Semarang had synchronization with the diagonal pattern.
Bojongscheweg was a connector with Daendels Road.Wijanarka, 2007.
This street tend to southwest direction of little Nederland. This road end in, which is now known as Tugu Muda area.
Semarang until early 1900s followed traditional pattern and diagonal pattern according to Bojongscheweg Wijanarka, 2007.
Symbolically the Bojongscheweg made little Nederland as a main axis. This showed that the authority of Semarang who also the
first resident in Semarang was Europeans Dutch. That time, in Java had Europeanization in the century of 19 to 20.
Bojongscheweg also made other ethnic axis settlement destructed. Until now, the Bojongscweg is one of the main roads
in Semarang. In this road, many government offices building, strategic and important activities buildings for Semarang city.
Symbolically, the symbolization made by the Dutch continued until now.
Figure 8. Vijfhoek Fortress in 1779 Purwanto, 2005
In the Semarang map of 1800s, little Nederland had space structure with cross symbol that its position in mid of little
Nederland. It was different from Kampung Kauman, which made Mosque as a final purpose from circulation axis. Cross on little
Nederland represent the hearth of this area. According to the most important building in medieval era, the cross symbol showed
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248 that the most important building on little Nederland was a church,
what is so called now Gereja Blenduk.
Topography Pattern
Semarang uptown is a hilly place enables to be built as resort for the Dutch settlement when the Dutch economic grew
progressively in about 1758 Purwanto, 2005. The housing estate was villas in Bojongscheweg and Randoesari. The Dutch
made a new settlement near the place they worked. This area was built because of their consciousness of health settlement and
for health recovery. However, this movement was conducted at the century turn from 19 century to 20 century after java had
strong Europeanization Gill in Purwanto, 2005. Hilly area uptown in Semarang grew from resort to settlement after little
Nederland had environment degradation time after time.
According to Wijanarka, 2007, In Semarang map of 1941 and 1946 show the development of down town Semarang and
uptown Semarang that is Candi Lama and Candi Baru. Candi Lama and Candi Baru were made of unique topography that is
hilly.
Until 1946, the pattern of city forming was based on traditional road pattern and topography meanwhile Semarang
River in 1946 was no longer be used as the orientation because the water transportation system had no longer through river
Wijanarka, 2007
Right now, the urban development of Semarang expands swiftly toward up town Semarang. It is proved by the increasing of
land use of uptown for settlement and education activities. Until this moment, the urban development of Semarang expands
swiftly toward Semarang for at the height of use of farm for settlement and education activity.
The City Imaginery Axis
The three main streets of the city form a golden triangle of the commercial area. Bojong street, formely called
Bojongscheweg, extending from the southwest to the northwest is the most luxurious street. There are governmental buildings in the
southwestern part that compose a civic centre and there are large shops and shopping centers in the northeastern part. At the north
eastern end of the street there is the regional market of Central Java. North of this market is the ex-Dutch quarters that was the
centre of the city. Nowadays this quarter is in decline and a few of the buildings are used for officers.
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249
Figure 9. The Golden Triangle Pratiwo, 2005
Second is Randoe Sari street- formerly the Pieter Sythofflaan and Hoogenraadslaan, which are now called
Pandanaran Street and Jenderal Achmad Yani Street. These streets run west to East passing two squares. The first square at
the intersection of Bojongschweg functions as a civic centre. At this square one can find the military headquarters, the
government’s palace, the Cathedral and a market. The second and larger square, Simpang Lima is the most attractive palace in
Semarang and it is now the new city center. Along these streets, there is a rapid change from Dutch colonial style villas before the
Second World War two, offices, hotels, luxurious supermarket.
Third is Pandean street - Ambengan street - Karang Toeri street - Karang Sari street stretches from the North to the
south. These three continuous streets are called Mataram Street. Along these straight streets, which are occupied mostly by
Chinese people, there are shop-houses on narrow plots. Behind Mataram Street is a dense urban kampong where various ethnic
groups live.
Pecinan is located inside the triangle, south of the regional market. Entering the pecinanan, one can hardly find a
piece of open land not already occupied by either temples or houses. There is no open space formed by large boulevards with
trees on both sides, and a wide plaza. It was not designed but it is emerged as the result of settlement development. Hence, the
treeless and dusty street, congested area, lack of sewerage and lack of open space is characteristic of Pecinan in Semarang Reid
in Pratiwo, 2005. It is different with that in China where open
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250 space in a city was designed to have a symbolic meaning as the
axial and orientation. This could be happened because the Chinese settlement in the beginning was placed in Simongan
Gedong Batu than the Dutch moved near Little Nederland without did any area planning previously. The majority of the
people are Javanese, Chinese and Arab descent in the main part of the city. The Golden triangle symbolize of the duty function
division of each biggest ethics. In Pemuda Street, represent government and military sector done by the Javanese ethnics.
Mataram Street represent economic sector done by Chinese ethnics. Arab ethnics do economic sector with different interest
with the Chinese in Jurnatan area inside the triangle. Finally, all comes together in Simpang Lima that is a meeting point of those
ethnics interest.
Beside of that, the imaginary axis can be accomplished from symbolization made from visual connection. It can be seen
in Mal Ciputra that was built replacing a Sport Hall. The mal Ciputra try to be the important building by placing the position in
Simpang Lima and as the centered of visual. Mal Ciputra position become very important because of visual connection that made if
the observers come from uptown will be directed to the top of mal ciputra building. Visual Conection happened in the end of two or
more objects from the axis will be created distant visual connection Wijanarka, 2005. Mal Ciputra position that is in
Simpang Lima remains of symbolization of alun-alun planning in Javanese traditional. But the alun-alun concept of Javanese
traditional or even when Islam came to Java did not like that. In old alun-alun, the market will not be in the alun-alun. Simpang
Lima as Semarang alun-alun is not having sacred meaning among the society. In traditional alun-alun contained a ritual
sacred meaning that people who entered the alun-alun would felt it. The alun-alun concept was felt before with placing the mosque
that represents the spirit ritual in profane life. Simpang Lima as Alun-Alun are known as commercial area and important place
among society. It is the place where we can gather with family, relatives and friends. Many art exhibitions, music performances,
national ceremonies are held in this field. Simpang Lima is the hearth of the Modern Semarang city.
Conclusion
The city life is often compared with city ecology. There is strong relation among architecture and ecology. Markus Zahnd
formulated ecology term as a science that is about interrelationship between creature and their environment. City
ecology involve three main dynamics that is economic, techniques -politics and socio- cultural. All components are
representing the city formation dynamics. The dynamics term shows that economic, politics and culture of city focused to a
and Manifestation, Medan, 13
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251 process. Because of three major things does not static at all. This
study has much focused on socio-cultural and its symbolism related to ecology but less about economic and politic hence still
need more study in-depth to complete this study. Refrences
Colombijn F. 2005. Kota Lama Kota Baru Sejarah Kota-Kota Di
Indonesia. Yogyakarta: Penerbit Ombak Damayanti R. 2005. Kawasan “ Pusat Kota” Dalam
Perkembangan Sejarah Perkotaan Di Jawa. Dimensi Teknik Arsitektur. 33 1: 34-42
Handinoto. 2004. Kebijakan Politik dan Ekonomi Pemerintah Kolonial Belanda yang Berpengaruh pada Morpologi
Bentuk dan Struktur Beberapa Kota di Jawa. Dimensi Teknik arsitektur. 321:19-27
Herusatoto B. 2005. Simbolisme Dalam Budaya Jawa. Yogyakarta: Hanindita Graha Widia
Kusumawijaya M. 2006. Kota Rumah Kita. Jakarta: Boreno. Nas Peter JM. 2007 Kota-Kota Indonesia Bunga Rampai.
Yogyakarta: Gajah Mada University Press Purwanto LMF. 2005. Kota Kolonial Semarang: Tinjauan Umum
Sejarah Perkembangan Arsitektur Kota. Dimensi Teknik Arsitektur. 33 1: 27-33
Tio J. 2005. Kota Semarang Dalam Kenangan. Semarang Wijanarka. 2007. Semarang Tempo Dulu Teori Desain Kawasan
Bersejarah. Yogyakarta: Penerbit Ombak Zahnd M. 2003. Perancangan Kota Secara Terpadu.
Yogyakarta: Penerbit Kanisius
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252
THE JAMBINESE MELAYU SETTLEMENT PATTERN
Soni Pratomo
Dosen Tetap Fakultas Teknik Universitas Batanghari Jambi
Budi Arlius Putra
Dosen Luar Biasa Fakultas Teknik Universitas Batanghari Jambi, PU Kabupaten Bungo
Abstract
Indonesia is consisted of various ethnic groups with cultural diversity, in addition for this, the settlement especially
traditional houses are also diversity in the design, from the simple shape until unique shape, either the building can stand
independently or group, each of them has its own characteristics. The traditional settlement is the reflection of social and life of
society in one area. Sekoja area, which is part of Jambi City, is a traditional settlement that indicates aimless development trend.
To anticipate those trends, settlement pattern characters comprehension at Sekoja is needed. This research is trying to
understand Jambinese Melayu settlement pattern characters and theirs influence to area establishment. Because lack of time and
expense limitation, this research revealed only a few phenomenon that what it should be. This study case was taken
because of the methodological motive, due to ease this research implementation. This research is a qualitative research, using
rationalistically approach method. Data collecting procedure was flexible based on the researcher observation on data rotation.
Settlement pattern on Sekoja area divided into three, which are grouping pattern, spreading pattern and linear pattern. Formed
settlement area patterns divide into two, which are linear pattern on riverside settlement and grid pattern on shore settlement,
oriented toward road surroundings. Building mass and form divided into two, which are linear pattern developed on
Batanghari riverside settlement, while grid pattern form due to the building row arrangement a roads intersection on shore.
INTRODUCTION
Indonesia is consisted of various ethnic groups with cultural diversity, in addition for this, the buildings especially
traditional houses are also diversity in the design, from the simple shape until unique shape, either the building can stand
independently or group, each of them has its own characteristics.
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253 The traditional architecture, including to this is the native
inhabitants’ settlements, each of the regions has its own different characteristics, even coming from the same principle, it is the
result of thought done repeatedly through the process of trying and repeating more trial and error until it reaches one final form
that it may not become the final one. An architect in one community of society is as the reflection of life having connection
with certain place and time, if it is compared with the result, which is its form. Every design is hard effort to produce the form of
building with still concerning to the context of the environment where the building is existed.
The traditional settlement is the reflection of social and life of society in one area. Furthermore, of course the value of
social and life of people will be much emphasized as the basic study. This is as the illustration how the architect’s creation as the
cultural product has very tight relationship with the condition of design its social life.
To understand a design of architectural space in this case the native inhabitant
’s settlements can be done with some ways, there are with using investigation to the meaning of cultural
history, the design of the society order, the typology of its building in architecture.
The Jambi city morphology has been formed by the material and spiritual culture from the various types of ethnic,
social stratification, economy, and the system of government in the past time, that can be seen with the shapes of building with
the atmospheresettingcolor of the environment in the bank of river as one of the element in forming Jambi city. The time
journey has changed the system of economy, government, and the development of technology that form Jambi city nowadays,
shows indication and tendency will develop and grow without direction, with the existence new formations. The necessity of the
settlement and housing is more increased.
Jambi also spelled Djambi, kotamadya city and propinsi province, southeastern Sumatera, Indonesia. The province is
bounded by Bengkulu and Sumatera Selatan “South Sumatra” provinces on the south, by Sumatera Barat “West Sumatra”
province on the west and northwest, by Riau province on the north, and by the Strait of Berhala on the east.
Jambi city of Indonesia is a former palace city was formed since the presence of Melayu Jambi empire 18
th
century at the Batanghari riverside. The Landscape of Jambi city had
been formed by material and spiritual cultures from various ethnic, social and economic level, and former government
system, as we can see at the present through many structures, formed by riverside atmosphere. Batanghari riverside area, which
is part of Jambi city indicates aimless development trend. To
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254 anticipate
those trends,
settlement pattern
characters comprehension at Batanghari riverside needed.
This research is trying to understand Melayu Jambi settlement pattern characters and their influences to the area
establishment.
METHOD
This observation tries to see the space design of Jambines Melayu settlement. The result of the invention is not the
generalization from the real situation but the special event happened in certain case.
Data is gained through the book review and fieldwork. Book review is literature, maps, pictures, manuscripts, and related
documents. The field data is consisted of explanatory pictures and the result of interview.
The determining of taking sample used is quality phenomenological method, namely the taking of sample is not
based on the total of sample but gives attention on the deeper comprehension for the object.
The definition of representative sample is a sample that can response to researcher and to its environment either the
physical environment or nonphysical environment. The action of taking sample procedure shows some
characteristics as follows: 1. Not being directed in huge amount but in some typical case
related to the research specialization. 2. Not being decided its amount rigidly initially but it can be
changed either in the case of amount or the character of sample suitable with the understanding of conceptual
developing in the observation 3. Not being directed to representative, in the sense of amount,
but to the context harmony. The method used in this discussion is explorative descriptive
so that generalization is not the main aim. Other discussion from the existence field data is also done the discussion through
secondary analysis method that does analysis with secondary data, the data collected from other side.
The problem of the subject can be determin by: How is the character of the design of Malay Jambi settlement?
How is the design of Malay Jambi settlement? How is the acculturation happening to the design of space of
Malay Jambi settlement? This observation is held for getting the illustration
descriptively about the design of the settlement of the area across Jambi city in Jambi city, and the various designs of settlement as
the result of the cross culture occurred.
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255 To make this discussion to be more guided, thus it is needed
some formulation of the aim of observation. There are some aims of this observation, as follow:
Giving deeper illustration about the design of space of Malay
Jambi settlement.
Describing the characteristic of the space design of Jambi nese Melayu settlement
Identifying and summarizing the diversity of the design of
Jambinese Melayu settlement. The input for the policy determiner in preparation the
settlement environment that can be preserved according to the characteristic of the related settlement. Besides, the result of the
observation very useful for the formulated concept and the approach that can be applied to the planning and designing some
settlement environment. ARCHITECTURE AND SETTLEMENT
Folk architecture is as the result of thinking done repeatedly through try-out and repeating process trial and error
until reaching one last form, that it may not become the last one. The building of people architecture has high enough
harmonization with its environment cause through the long adaptation process.
The structure of settlement space, it illustrates the social structure of society where they live. How the social structure can
describe the structure of settlement space it can be seen from Levi Strauss study 1963 in Bororro, Winnebago, and Indonesia.
According to Levi Strauss, social structure is involved with the marital system, legacy system, relative system, society
stratification, and society belief.
The design of layout contains three elements, they are: 1. A space with its arranging elements building and room
around them 2. Arrangement has the composition meaning with the model
from some composition 3. Space dimension orientation and the relation between spaces
is a model of layout of settlement. The space characteristics of some environment that has
been formed so influenced and can reflect to whom can communicate with whom in every condition, is the important way
for the formed environment and social arrangement so related, cannot be separated.
While for explaining, the meaning of space design is a space with its arrangement element building and space around
them through arrangement formation that has meaning of composition. Zahnd 1999 also states the same thing that the
space design is the organizing of certain meaning that is communicated into space through certain forms. The space
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256 design can be created with the existence of mulberry or different
size with the unique shape or space and, location Chink, 1979. Kostof divided two shapes of city, namely, first, planned
city, and the second is unplanned city. Unplanned city is the shape of city developed spontaneously with the various
importances until the city will have irregular shapes. That shape of city is called organic pattern. According to Kostof, this organic
shape of city is formed spontaneously, unplanned, having irregular design or non-geometric.
The characteristic of shape design of the riverside is needed to give understanding about the identity of some city
placed in the riverside area, suitable with the potential existence. In this case according to Eko Budihardjo 1991 that the character
is gained from physical condition of environment and another unmeasured things, like culture and social life. Culture and social
design is some system that has been stable and designed in the place built along the history of society.
Kuthanegara concept based on Jambudwipa cosmic system. The cosmology model is the existence of the opinion that
this world is divided into some circles with one central point namely mountain then the outside of the circle is sea then land
again and so on it is in layers. For the most outside circle is the unlimited sea.
The cosmology model also places four lands in their four corners where is such a kind of original shape from orientation
direction and gives the directions of the prominent points of the compass in the architect process. In Hindu society, this circle is
consisted of seven layers Sumet Jumsai: 1989. These circles spread from one centre for seven layers to the outside. These
layers are also as the symbolization from those seven layers of skies or heavens. These circles will cut into eight parts that
describe the existence of eight prominent points of compass.
GENERAL CONDITION
Jambi City, as the Palace City, was formed since the presence of Malay Jambi kingdom XVIII century, in the bank of
Batanghari river. The shape of Jambi city has been formed by the material and spiritual culture from the various types of ethnic,
social stratification, economy, and the system of government in the past time, that can be seen with the shapes of building with
the atmospheresettingcolor of the environment in the bank of river as one of the element in forming Jambi city. The time
journey has changed the system of economy, government, and the development of technology that form Jambi city nowadays,
shows indication and tendency will develop and grow without direction, with the existence new formations. The necessity of the
settlement and housing is more increased.
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257 The area across Jambi city Sekoja is a waterfront area
where has been developed into the settlement environment. The majority of inhabitants are Malay Melayu. That area has had so
many changes, even for its physical environment appearance or for its supporting means and infrastructure. Some houses have
changed into not only houses on stilts, with the material not consisting from board and woods.
From the field data is gained the information that the total of living houses in Sekoja area are around 156 units for this time
consisting of the permanent houses or even non-permanent houses. The most of living houses has the main function for living
houses and only several of them has the double functions, namely as the house for living and also kiosk. Most part of
arrangement of buildings and orientation of the settlement buildings in Sekoja look out north-south with their orientations
looking out road and river, and the other smaller parts of them look out east-west. Watched from the age of the building of those
houses are still relative young, because the new comer inhabitants entered inside Tanjung Pasir Sekoja environment in
50’s built them. Seen from the division of the available parcel of land,
thus the land belonging to the group of western settlement designed lying to East to West goes along side of the road and
the bank of river, the position of land and its wide is limited, so it causes impossible for someone to build the house with the
orientation north-west. If it is seen from the structure of the existing road, the narrow trail and mind road lying out in north and
east sides crossing in front of living houses are one of the strong factor influenced to the new buildings orientation. Since the owner
of the house will look for the easiest access to reach his house by using the nearest way.
According to the field observation and by seeing the highway network’s map of the Sekoja settlement, it can be seen
that there are the settlement designs shaped grid as one of the character, and linear design of settlement all along the main
roads can be known the developed settlement to this unplanned area. The main roads for this area are KM Saleh Road, KM Rojali
Road, and Jepang Road lying out east- west directions. For the settlement environment around the main roads, there are
connected footpaths alleys.
The highway network formed grid can give easiness for the movement from one region to another region in the same
area, because they cut for each other. For the main roads located in Sekoja, it can be seen KM Saleh Road, KM Rojali Road are
connected with five footpaths alleys laying out north- south directions. For this type of road, there is no blind alley. Therefore,
the current movement can flow to all directions. One of the causes the happening of grid formation road in Sekoja settlement
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258 area is caused by the orientation from the living house building to
this area looking out on the north and south. With the presence of the centralization of Sekoja
settlement along KM Rojali Road and KM Saleh Road, thus this footpath or alley has the main function to connect between the
two main roads and also the location of the settlement with the society activity for the territorial life of Batanghari River
THE BEGINNING OF THE ANALYSIS
The definition of the design characteristic of the settlement of the riverfront area is the performance of constructed
building having the developed pattern dynamic age suitable with the character of the bank river the place where the area is, having
connection with the activity and orientation with the territorial area of river as one product in certain period of time that becomes the
part of the arrangement of designing elements of city and the development of the social society life.
The spreading of the settlement location follows the design of the river net. Actually, the domination of river waters as
a space is only seen to the part of settlement design namely the settlement existed in the river part having a role as the
communication infrastructure, especially navigation.
The settlement in this Sekoja area is a formation of settlement with the spreading out water river as a domination
space element. So that the activity of its inhabitants always has connection with the river related to the daily life system. The
design of settlement in this area is occupied by Jambi Melayu people using the territorial space as a source of living. Other
inhabitants do the agricultural activity as part time or main source of living. This category usually comprises most part of the unit of
settlement in the bank of Batanghari River area especially Sekoja area.
Besides, there are also some art of inhabitants in this unit of settlement who do not use the territorial area as the source of
living but chose farming with consideration that there is enough field for farming. The existence of the design of settlement in the
environment of the bank of Batanghari River is expected has existed since in the beginning of history, the center of trading has
grown up and developed in the hinterland harbor city in Sumatra’s edge lying in the line of the merchant shipping between China
and India Sumadia in Soni, 2001. If this opinion is continued, the design of settlement of the hinterland resident is inclined to
develop and spread out from the edge beach to hinterland, especially in the bank of river area Askandar in Soni, 2001. In
that thing, the observation of ethnography shows the contrary event namely the hinterland inhabitants move to beach through
valley of river. The group of Jambinese inhabitants living in the
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259 territorial area of Batang Hari River used river as the
communication infrastructure. Meanwhile the design of the position of house and its
complement building with the way how to build that reflects the movement of the water of the river, because river is the easiest
means of communication in the case of its reaching, this causes the existence of houses on stilts either in the edge of land and in
the edge of territorial area, in the transition area or even on the above of river. The people who do not have space in the edge of
river they will build house in the land area. Because of condition of house sites influenced with water, the inhabitants living in
territorial area choose the type of wood or other material for building that is water- resistant, especially for buried part or
influenced by soil and water. With this condition, the local traders of woods use the existence of river and they will wash away a roll
of woods to the river. The beam of woods are collected near to the factory of sawmill and the factory of plywood. The Batanghari
River territorial also contains the natural sources one of them is fish. Some people also do the fishing activity even the result is
few, but this kind of as part time job to fill the free time. It proves that Batanghari River is as one of the space production
connected with fishery that still exists.
Sekoja area is Jambinese Melayu settlement having potential and facility in a good direction of the design of
settlement that presents here has formed naturally. However, it can be categorized into three; they are the grouping design, the
linear design, and spreading design, according to the formation from its natural potential. Government helps for the hardening of
the road and the footpath for the environment of this area that causes the increasing quality of this area.
At the riverfront area, the connection across formed space between Batanghari with the public quay. It can be seen
from its process of reaching where societies firstly go to Batanghari River territorial after that passing the quay to go to the
land area. Meanwhile in the land area the connections between the formed open space and open field in the environment of
settlement with the road of environment. It can be seen through the process of reaching where societies go somewhere by using
the road of environment.
While the relation between the buildings in this area for the design of formed settlement in the bank of Batanghari River
area consists. The pattern of settlement at the shore area formed by a
row settlement with a little density. The settlement united with the street causing the relation between the buildings less strong. And
the pattern of settlement in the market formed by a row settlement, which has a high density, making the relation between
one building to others become stronger.
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THE SETTLEMENT MORPHOLOGY 1. Grouping
The area of houses tends toward the grouping at the center of activities. It could be seen from the houses in the area of
RT administrative unit at the next-to-lowest level in city 04 with the orientation of houses toward the main street St. KM. Saleh.
The physical scene of this area is very simple with a very minimum of facility to support their life. In this region only some of
the design of grouping coordinated and planned. The houses with the grouping design are mostly founded around the Street of KM
Saleh, the bank of river Batanghari at RT 04, and at the bank of St. KM Rojali.