Wind, an ability ANALYSIS

206 Build The b concept structure Yogyaka imaginar supreme with the arrangem orienting and natu towards towards being de which its orientatio regards towards Kawedan the resid locals a religious bestowe Javanes other pe symboliz called a major ce reflects including concept Figu 17 Kawed office bu “Findi 6 FINDING dings Orient buildings orie towards hum es both in Yo arta’s Kauma ry axis, exp e control to d Mosque’s o ment was ad g the Mosque ure; 2 In th Qibla. Acco alun-alun, s estroyed by s s orientation on from loca with the Ja Islam and nan Pangulo dent with the nd holds th s activities a ed a status o se concept to eople; 4 In zed through s alun-alun. eremonies us the local’s g with nature into building re 5. The co b danan Pang uilding where ng The Fift Loca G THE FIFT tation entation cou man relations ogyakarta an an settlemen resses the a dictate how orientation w dopted from e towards al e case of Ka ording to W similiar to the some horrific was finally m al to spiritual vanese con conception o on 17 towards e monarchy. he status of and guarante of abdi dalem owards huma case of Sem the orientati The alun-a sually take p tendency to e. The furth gs orientation mparison be uilding’s orie ulon consists e administrati th Element l Wisdom a TH ELEMEN uld also sym s and its imp nd Semaran nt, the orienta absolute pow the Mosque which was d m the commo lun-alun refle auman settle Wijanarka 20 e case of Ka c events, the managed tow bases in wh cept towards of man’s rel s the Great M The resident f the highes ee the susta m pamethaka an relations, marang City, on of Pendo alun is a pu place and the o emphasize er realizatio n, could be se etween the ch entation base s of a reside ive activities and Cultura NT… AFTE bolize certai plementation ng City, could ation of the G wer of Sulta must be de directed not on typology ects the idea ement in Sem 001, the G auman settle e Mosque wa wards Qibla. ich the pure s human re lationship w Mosque repr t of the Kaw st-rank office ainability of an to the peo this fact sym the political opo Kanjeng ublic square erefore, the e the conce on of the Jav een from figu haracteristics ed on Javane ential where p occur. Water, Earth al Sustaina R WATER, n values of n to buildings d be explain Great Mosqu an Hamengk esigned and towards Qi of Javanese a of man’s re marang City reat Mosqu ement in Yo as re-establi This fact ref Islamic valu lations, this ith his God; resents the wedanan Pan er who spec the Great ople of Kaum mbolizes the influences t gan towards t where com act of orient ept of man’s vanese philo ure 3. s of Kauman ese phyiloso pengulu alon

h, Wind, an ability

EARTH, W philosophy. s orientation, ned as follow ue towards a ku Buwana constructed, ibla, but tow e spatial des elationship w , the Great M e had previ gyakarta W shed, but wi flects the shi es are entire fact symbo 3 The bu bureaucracy ngulon is call cifically man Mosque. As man Zahnd 2 man’s relat to the Kaum the local’s tr mmunal activ ting buildings s relationshi osophy towa n’s urban stru phical conce ng with his fa d Fire” WIND, AND Related to J the Kauman ws: 1 In the alun-alun thro I. The Sulta , including in wards alun-a sign. The m ith God, othe Mosque was iously been Wijanarka 200 ith radical ch ifting in the lo ely accommo lizes the loc uildings orien y correlation ed as pengu nage the mo s the reward 2008. Rega ionship with an’s spatial raditional ope ities and mo s towards th p with othe ards human uctures in ter ept amily resides FIRE Javanese n’s urban e case of ough one an had a n regards alun. This manner of er people s oriented oriented 01. After hanges in ocal’s life odated. In cal’s faith ntation of between ulu by the onarchy’s d, Sultan arding the God and design is en space onarchy’s is square er people relations rms of s, and an “Finding The Fifth Element… After Water, Earth, Wind, and Fire” Local Wisdom and Cultural Sustainability 207 FINDING THE FIFTH ELEMENT… AFTER WATER, EARTH, WIND, AND FIRE Street Hierarchy The street hierarchy could also symbolize certain values of ideology or philosophical teachings, especially in terms of historical urban areas. Figure 4. The comparison between the characteristics of Kauman’s urban structures in terms of street hierarchy based on Javanese philosophical concept The realization of Javanese concept towards human relations and its manifestation into street hierarchy could be analyzed as follows: 1 The main axis of the Yogyakarta’s Kauman settlement linking K.H.Ahmad Dahlan street with the urban core of Kauman, represents its function as a corridor that accomodates the public movement The main axis is oriented towards the Great Mosque, and therefore it emphasizes the role of the Mosque as the most significant element that defines the identity of Kauman. During Ramadhan, the local people utilizes the corridor as a space for commercial activities by selling various meals and drinks. Based on these facts, the man’s relationship with God is represented through the main axis that links the Kauman settlement directly with the Great Mosque, while the relationship with nature and other people is shown through the existence of the corridor. The latter conception is based on the function of the street as the main access for public movement and its role as a communal space where various social interactions usually take place; 2 In case of Kauman settlement in Semarang, the local’s main street is utilized as a space for accomodating the local movement, including commercial activities. The street is directly oriented towards the Great Mosque and this arrangement increases the monumentality of the Mosque. The Mosque is emphasized as the most important element defining the identity of Kauman and as the symbol of Islam towards which the locals would orient their faith or belief. The man’s relationship with God, other people and nature are expressed through the existence of an axis linking the Great Mosque with Kauman settlement; 3 Cosmologically, there is an imaginery axis that links the governmental buildings, the Great Mosque and alun-alun. According to Javanese philosophy, alun-alun symbolizes nature which has a peaceful stream and is utilized as a meeting place that unites the King with his people. The imaginery axis linking these three Javanese symbolic elements shows the strong belief of Javanese people towards the philosophy of man’s relationship with God, other people and nature. The ritual occasions of Islam usually take place within the areas of this imaginary axis, such as the ceremony of Grebeg Maulud Nabi or Grebeg Agung.

6. CONCLUSION