A city is a human creation that always experiences development. As time goes by, the development of the city sometimes does not go according to the initial plan. In Indonesia, major cities were planned and built during the Dutch colonial era, based on good planning for several decades into the future. After Indonesian independence, a lot of obstacles were faced by cities, so their development shifted away from the initial plan. This paper will describe the development of an initially residential area for Dutch society within Bandung city. Today, the area is declared as one of the cultural heritage areas, because of its history and the architectural style of the buildings. Some investors have considered the environment plan, location and unique architectural style of buildings in this area as having potential that they could profit from, so one by one the residential buildings in this area transferred into commercial ones. How does transformation occur with conservation buildings as part of a cultural heritage? What kind of revitalization can be performed to adapt to their new function? It is expected that the revitalization performed will sustain cultural heritage buildings within this conservation area.
City as a man creation is always experiencing transformation from time to time. The city center area, originating from a residence area has turned into a commercial area for trading. This transformation is recognized by the physical building change. This paper will describe building transformation in the Pasar Baru area, which is a conservation area in the city center of Bandung city, Indonesia. Colonialism left dualism of the land status in this area, formal and informal. Formal land is located on the road side shaped as row shop houses whilst the informal land lies behind the shop houses in form of urban kampong. The improvement of business and trading, demands a larger working area so space expansion is needed. The difference of land status and location makes it possible for shop house owners to expand their lot toward the kampong behind. Nowadays old shop houses as conservation buildings are hard to recognize because they have been transformed into new shop house forms. By observing the shape it’s expected that the lot expansion was the motivating factor. How did the transformation occur? Can transformation on one land lot give contribution to transformation on the city? It’s expected that the occurring transformation should not eliminate the conservation, building and area in the city center and the residential function could still be maintained.
Cities are constantly evolving from time to time which can be identified from the development of the buildings. In city centres as the embryo of the city there are still many old buildings which is part of the history and inheritance. In big cities in developing countries such as Indonesia, old building are considered old fashioned, incompatible with time, and destroying them is preferred. Generally, the buildings will be left uninhabited, not well maintained until it becomes obsolete and dangerous. Thus, for security reasons dismantling them will eventually be allowed. This paper describes the development of old buildings in the Braga corridor, an old commercial district in the city centre of Bandung. By applying adaptive reuse method, the style and shape of the shop houses are maintained, while there are some changes and additions in the inside of the shops adjusted to the new functions. Similarly, on the corridor are some changes and additions of the elements that create unique characters of the district, old buildings with modern atmosphere. Since there are many activities can be carried out in Braga corridor, the new appearance of the corridor has attracted many people and become one of the tourist destinations. By exploiting the potency of the city, adaptive reuse can be proposed as a form of technology in development while maintaining old buildings as a cultural heritage. It is expected that the intervention of the local government in the supervision and implementation of the conservation laws can preserve the authenticity and existence of heritage building as cultural heritage.
Lombok referred to as “The Island of Thousand Mosques”, but more than that, there are around 9000 mosques in 518 Lombok villages with became the center of residential orientation. The traditional residential pattern of Kopang Village in central Lombok, as other Sasak residence in general, formed by values that bind its poeple in a culturalspace with a social system of kinship which then forms a distinctive environmental pattern. Sasak cultural space structure was formed as it is based on a worldview which became a way of life. The way of life of Sasak people in Kopang village is a concrete form of cultural values which makes mosque architecture as the center of the residential orientation pattern. Each of the cluster pattern is a residence formed by a relationship of structured activities from the people with the mosque. Before becoming identical with Islam, the old Sasak community which called Sasak Lebung used natural objects such as mountains, springs, and large trees as a marker and center of mythic-dynamism cultural and space orientation. After becoming Islam, Sasak people adapt the concept of space and make the mosque as the center of mythic-religious cultural and space orientation. This research using qualitative analytical descriptive method with environmental culture-based approach by considering the artifacts of the mosque with te residential environment in relation to the Sasak cosmology. Mosque architecture becomes very dominant role to represent culture and its symbolic meaning in cultural space of Sasak. Keywords : mosque, adaptive, orientation, Sasak culture, Kopang village. Abstrak : Lombok disebut sebagai “Pulau seribu mesjid” padahal lebih dari itu, dari 518 desa terdapat didalamnya 9000 an mesjid yang menjadi pusat orientasi hunian. Pola hunian tradisional desa Kopang di Lombok Tengah sebagaimana umumnya hunian Sasak terbentuk oleh tata nilai yang mengikat masyarakatnya dalam suatu ruang budaya dengan sistem sosial kekerabatan yang kemudian membentuk pola lingkungan khas. Terbentuknya struktur ruang budaya Sasak karena dilandasi oleh cara pandang terhadap dunia yang menjadi semacam jalan kehidupan. Cara hidup masyarakat Sasak di desa Kopang adalah bentuk kongkrit nilai-nilai budayanya yang menjadikan Arsitektur Mesjid pusat orientasi hunian sehingga membentuk pola hunian kantong yang khas. Tiap pola kantong tersebut merupakan hunian yang terbentuk oleh hubungan kegiatan terstruktur masyarakatnya dengan mesjid. Sebelum menjadi identik dengan Islam, masyarakat Sasak lama disebut Sasak Lebung menggunakan objek alam seperti gunung, mata air dan pohon besar sebagai penanda dan pusat orientasi ruang budaya yang mitis-dinamisme. Setelah menjadi Islam masyarakat Sasak melakukan adaptasi konsep ruang dan menjadikan mesjid sebagai pusat orientasi ruang budaya yang mitis-religius. Penelitian ini secara umum menggunakan metode deskriptif-analitis-kualitatif berbasis pendekatan budaya lingkungan dengan mempertimbangkan artefak mesjid menjadi fokus penelitian sebagai fenomena budaya. Hasil penelitian ini menguraikan keterkaitan mesjid dengan lingkungan ruang hunian dalam kaitannya dengan kosmologi Sasak. Arsitektur mesjid menjadi sangat dominan berperan merepresentasikan budaya dan makna simboliknya di dalam ruang budaya masyarakat Sasak. Kata kunci : mesjid, adaptasi, orientasi,budaya Sasak,desa Kopang.
The island of Lombok in Central Indonesia is native to Muslim Sasak ethnicity, but before 1400 there was still animism with a natural object-oriented housing environment as a symbol of 'the mother of all places'. After becoming Islam, it was adapted as 'the mother of waiting space' with a symbol of mosque architecture. The architecture of the mosque reflects the social, cultural and economic aspects of the people of Lombok. The large number of mosques shows that Islam is dominant in the lives of Sasak people. Its architecture in the early roofs was tile-roofed like a house, changed into a dome to show the identity of Islamic architecture. Intersubjectively the dome is accepted because it matches the shape of the food hood in Sasak culture. Many mosques adapt to high domes and towers, prominently in modest residential environments. This research is to understand the transformation that makes the number of mosques very large in Lombok. Using descriptive-analyticalqualitative methods based on environmental culture analyzes the symbolic meaning of mosque architecture in the Social, Economic and Sasak Cultural contexts.
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