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The purpose of this article is to examine an analyzing procedures for reading the meaning of culture’s architectural work in a living heritage. Culture and architecture are inseparable parts. Architecture is composed of combination of signs ordered by certain codes that should be known and understood. Semiotic is a method that places architecture in a sign system, which follows to certain rules of the game. The predicate of an architectural work in the living heritage was more than just a monument, but it proceeds of living side by side with humans. The Semiotic procedure could be used to read its meaning by adding a stage of understanding. Using analytical-descriptive methods to investigate theoretical views, to explain semiotic analysis techniques, and to present of interview results, with the case of the Carahulu Komering house in Palembang South Sumatra. The views of semiotic architecture emphasize on the structure of signs, symbols and also gave attention to the process of meaning. However, in the case of investigation in a living heritage is needed placing signs and symbols as a human’s work should be understood, not merely as a fact which is seen as an object only. In this way a communication to the actors as subject was needed. The result shows this procedure could answer the culture’s architectural work meanings understood by its community as well as in general.

Locality and cultural identity aspects are very important to create humane cities in the midst of globalizing world. Kauman Semarang is the city’s cultural identity which has lasted for more than three centuries. Traditionally, Kauman is a village in downtown which reflects Moslem daily live. The physical and social characteristicschange are the reaction of modernization-capitalization pressure of the downtown. The purpose of the research is to find out how Kauman adapts to the incoming pressures. The research was based on ethnographic method by combining ideographic and architectural approaches. In the end of the research, it found that there is a spatial control having protective characteristic or a control of spatial protection conducted by the community. Socioreligious values have influenced in strengthening socio-religious space that produces immaterial products associated with the community’s mentality. Meanwhile, the modernization-capitalization pressures influence the form of significantly developed business-commercial space, and their products are eventually used to support the socio-religious activities. Spatial protection strategy is an answer for the problem of modernization-capitalization pressures in downtown. This finding could be a useful input for the preservation efforts at Kauman Semarang particularly and for cities having similar problems generally.

Globalization perspective considers the world as a large market, which requires the resources readiness as capital to be able to participate actively. Local culture is an important capital to create identity and social harmonization in constructing a better quality of life. In the 15th–16th century AD, the Java north coast of Indonesia was known for having several old towns with their important roles in spreading Islam. Centuries later the legend of Walisanga still greatly influences the people’s lives particularly in Demak. The Muslim community is living tradition in this area has become one of the identity of the city. The development in the last decades has shown significant impacts on the tourism sector. This phenomenon showed that there would be conflicts of interests between social-cultural sectors and economic sectors. In this kind of situation, the community must adapt spatial settings to accommodate their needs. The purpose of this article is to find the concept of spatial setting formed by economic, cultural and religious factors in this historical area. The locus is the Muslim settlements in Kadilangu Demak a site of Sunan Kalijaga’s heritage. This study that employed qualitative research methods, the three spatial concepts proposed are: (1) the identity space of local culture is strongly exists (2) the shift in the value of space, which has changed from the glory of the noble family tothe common people (3) the space for morality control, which functions as the control of community’s moral. The third concepts are local genius, which is significantly potential for tourism.

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