Control of Spatial Protection in Kauman Semarang

Sejati

Sardjono

et al. 2020

TEKNIK

Self Cite

This study aims to map the existence of the wooden houses of Omah Pencu and classifies their potencies as heritage buildings in the historic area of Kudus Kulon. Caring for indigenous cultural heritage will contribute to the strengthening of local identity. The traditional houses of Omah Pencu have been developing as the specific architecture since the end of the 17'th century, as a living place of the ‘Gusjigang' community, and artifacts evident of the city heyday. However, the pressure of modernization-capitalization in the city caused several changes in their built environment and decreased the number of Omah Pencu. This research concern with the GIS interpretation methods and the direct observations use the questionnaire, interview, and architectural documentation. The findings provide an important database for preservation in the digital era. The digital mapping, combined with the mapping of tangible and intangible buildings, produces digital information about the Omah Pencu building condition that has never been done before. Through this mapping, found that the participation effort of the community caused the sustainability of preservation. It is a very significant bottom-up participation. However, toward sustainable preservation, a strategy, planning, design, and management that integrated all stakeholders and resources by utilizing digital technology are needed.

Section: Toward Sustainable Preservation Of 'Omah Pencu'supporting

confidence: 91%

Toward Sustainable Preservation of Cultural Heritage Buildings: A Combination of Digital Mapping and Architectural mapping for Omah Pencu in the Historic Area of Kudus Kulon

Sejati

Sardjono

et al. 2020

TEKNIK

Self Cite

“…Citizens are also eager to donated materials like land, money, or others to religious educational institutions in Kauman. According to their view, charity is a perpetual charity which the reward will continue to flow to the donors for building the results of earlier participation utilized for the benefit of the activities of Muslims in general (Suprapti et al, 2017). Kauman residents are very familiar with the activities of social participation.…”

Section: Public Participationmentioning

confidence: 99%

“…One of the most famous celebrations is the annual Dugderan festival, a fair welcoming Ramadhan month (the month of fasting). Preservation effort is spontaneously done by the people, and it competes with changes associated with modernization-capitalization (Suprapti, Kistanto, Pandelaki, & Indrosaptono, 2017).…”

Section: Introductionmentioning

confidence: 99%

A Spatial Dialogue of Heritage Village Between Kauman in Semarang and Seochon in Seoul Toward Preservation Development

Journal of Architecture and Urbanism

Kim

Pandelaki

et al. 2018

Self Cite

Abstract. Semarang is one of big cities in Indonesia contains of multy ethnics. They traditionally settled down inside a group of villages. Kauman is the cultural heritage of Muslim settlement in Semarang. The peculiarity of local Muslims in Java's coastline and the strong social cohesion colour the people's daily life. Seochon in Seoul is a historic area and the home for more than 670 hanoks. In 2008, Seoul Metropolitan Government issued a conservation plan and recruited a team of architects and academics to observe and investigate Seochon's condition and discover the possibilities of conservation there. It turned out that Seochon has a great potential for revitalization. Nowadays, Seochon has become a tourism destination having both traditional and contemporary cultural value. This research aims to understand the efforts of preservation done by the government and public participation for the sake of preservation. This research used primary and secondary data and comparative study methods. Seochon village has been successful in developing preservation and preservation placed as the best example. The result of research showed that the conservation and preservation of Kauman needs a workable rules to manage and investigate the potential and resources. The result of this research could be used to any other cases similar to Kauman.

“…The development of the city of Demak is closely related to the efforts of Walisanga figures, who are religious scholars -political experts -trade experts (Qurtubi 2003). Walisanga in Indonesia are known as nine (9) saints who dedicated their life to spread Islam in Java in 14th century to 15th century (Suprapti, 2018) There are at least four member of Walisanga were living in Demak and its surroundings, namely Sunan Bonang, Sunan Kalijaga, Sunan Muria and Sunan Kudus. This situation allowed that the policies was made by Sultan to be based on Islamic teachings.…”

Section: The Characteristic Of Cities In Java North Coastmentioning

confidence: 99%

Residing Tradition of Muslim Community in Java Northern Coastal

Iswanto

2018

J.Archit.Des.Urban

Self Cite

The development of globalization has been encouraged social changing of the city. The less social behaviour occured in the daily of urban community and has became a preferred life style. This situation will be a seriouse threat for the urban social life. A good city should be able to create many places for its people, that could make people feel comford and feel like home to live inside. A place expresses its local culture has potential to be a local identity. Locatity is an imporant point that is needed by a nation to attrach roles in globalization era. The characteristic of muslim city is a place to muslim community live in that do the Idlamic shariah well. Since in the 11’th century the region of north coast of Java has been known as an entrance gate of Islam teaching in Indonesia. The region of Demak and Kudus are the old city which are saving many artefact and tradition of living of muslim community. Kauman is an important place related to this case. The purpose of this paper is to describe the phenomena of Muslim residence present in Demak and Kudus, using descriptive qualitative methods. The result is that the existence of Muslim residence in this region occured because of the strong support of coastal economic. There is a considerable difference between the Muslim residence in Demak and in Kudus. The Muslim residence in Demak develops with the character of hierarchical, dependent society; while in Kudus develops an egalitarian and independent character of residence. In Kudus known the social kinship of 'Gusjigang', while in Demak emerged the Kasepuhan & Notobratan kinship which was the heir of Sunan Kalijaga. The characteristic of the two Muslim cities on the north coast of Java shows the uniqueness of Muslim cities that are not found in other areas.