Revitalization of Kraton District in Cirebon West Java Indonesia

Revitalization of Kraton District in Cirebon West Java – Indonesia Basauli Umar Lubis Department of Architecture Institut Teknologi Bandung The city ...
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Revitalization of Kraton District in Cirebon West Java – Indonesia Basauli Umar Lubis Department of Architecture Institut Teknologi Bandung

The city of Cirebon is known as the city of Palace with the presence of the four Kraton : Kraton Kasepuhan, Kraton Kanoman, Kraton Kacirebonan and Kraton Kaprabonan. The palaces of Cirebon form a distinctive architectural heritage site. Cirebon was founded by Sunan Gunung Jati. Islamic heritage in Cirebon and the spread of Islam was the result of trade through places such as Samudra Pasai, Malacca, Demak, Gresik and Tuban. The rulers were strong religious authorities. Formerly, the district where the four Kratons are located was the city center of Cirebon, where the civic center and commercial activity took place. The Kratons are relatively close each other, connecting by small lanes. Between the Kratons are small villages – homes to the Kraton retainers and their families. Kraton Kaprabonan situated in Lemahwungkuk Street, the one-time Pesantren (school of Islamic Studies) was originally the residence of Prince Raja Adipati Kaprabonan. Founded in 1702, its function was to spread the teaching of Islam especially to decendants of the Royal families. Kraton Kanoman the second largest kraton in Cirebon was built in the 17th century, when the Sultanate Cirebon was split into two governing principalities, as part of the result of political action during Dutch domination, and Kraton Kacirebonan is the latest of all the Kratons. This small Kraton is the residence of Sultan Kacirebonan. The most important palace in Cirebon , the Kraton Kasepuhan , was built at the end of the sixteenth century but underwent numerous changes later; it occupies just in the middle part of an enormous surrounding it. Its plan is quite chaotic, with several enclosures in juxtaposition. To the north is the large square, but there is no symetrically placed square to the south called. Kraton kasepuhan was constructed during the reign of Sunan Gunung Jati , it was completed in 1480 and is one of the oldest existing Islamic structures in Java. In front of the kasepuhan is the town square called ‘alun alun’, bordered on the West side by the ‘Mesjid Agung’ or Great Mosque. Modern Cirebon is a living city, in the last decade commercial activity has changed across city of Cirebon. Among the causes for this change are profound and violent transformation in the economic, social and locational context in which both retailer and consumer operate. These changes involve new forms of commercial development, such as shopping centres and hypermarkets built in locations far enough from the traditional shopping district. The Kraton district as the core activity of the city suffering the decline in the market share of commercial activities. There is a need to revitalize the Kraton district. The City center revitalization program aims to develop a comprehensive revitalization strategy to stimulate economic development within the context of historic preservation. There are two approaches to regeneration through property development. The first is concentrates on restoring confidence to revitalize the competitive position of an urban area with sound economy or one with the potential for indegineous regeneration. The intention is to attract inward investment that will support rather than displace existing business and residents. The second approach seeks to build new confidence through economic restructuring in an area where the economy is in decline. By conversion or redevelopment new space created which can occupied by different economic activities. These two approaches leading to the idea of ‘quality tourism’ which emphasis using historic buildings, sites and district, along with traditional cultures or events as a basis of encouraging tourism, promoting growth and establishing a greater sense of cultural pride among local inhabitants. The relationship between quality tourism and preservation also can be considered within the broader framework. The new activities and development have a role in assuring a vital and viable future of the Kraton district.

Kasepuhan district is a densely built urban oasis in the heart of Islamic Cirebon. It is located near the prestigious ‘Mesjid Agung Sang Cipta Rasa’, the great Mosque and the popular Alun Alun Kasepuhan , historic Cirebon’s principal bazaar. Public open spaces are poorly maintained and deteriorating throughout Kasepuhan due to a lack of planning and investment in public infrastructure. Their deterioration may also be attributed to the fact that it is unclear what purpose they are to serve and who is to be responsible for their maintenance. In the future, a clear understanding of how these spaces are to be utilised within the community, and how they can be brought back to full use, will be essential if they are to serve civic purposes effectively and be maintained properly over time. The ‘Mesjid Agung’ is one of the potential assets of Kraton district as the most important structure in any Muslim community is the mosque. The traditional mosque in Kraton district quarter is the oldest in Cirebon. A mosque not only serves as a place of worship to accommodate the required five daily prayers, but it also serves as a centre for social activities. Today, the area is the focus of much public interest, especially during ‘Maulud’, the celebration of prophet Muhammad birthday. This festival take place almost one month, the pilgrim gathering around the Mesjid Agung and go to Makam Sunan Gunung Jati for ziarah. A number of urban redevelopment projects, such as the construction of the pedestrian ways and the development of new parking was built to facilitate those activities. Furthermore, the old city has recently become the focus of more and more restoration projects, thank to the revitalization urban heritage programme financed by central government of Indonesia. This programme includes the preparation of Urban Design guidelines for this area. In Kasepuhan itself, the Kraton foundation has initiated the restoration of the fifteenth century buildings, and conducted several events to promote the palace. Several years ago the Indonesian Palace Festival took place in Cirebon. These developments will improve the image and importance of the old city of Cirebon over the course of the next several years. They are indeed expected to attract many new visitors and bring significant economic benefits to Kasepuhan. However, they also present serious risk for an area which is both socially and environmentally fragile. Awareness of these potential risk prompted local government to initiate, in parallel with the strategic programme, a plant of action to guide future interventions in the district. Kasepuhan suffers from the weaknesses commonly found in many other historic city centres in developing countries, the combined result of a series of social, economic and physical factors: • Low family incomes and a economic base that often lags behind development in newer parts of Cirebon; • A deteriorating housing core resulting from unrealistic planning constraints, pending demolition orders; • The absence of essential community facilities and services. However, the district also has significant strengths and opportunities that are the source of the area the source of the area’s vibrant character. These strengths are the result of the district’s closely integrated physical and social fabric, namely: • A traditional layout and pedestrian orientation where housing, open spaces, commerce, mosques and places of social gathering are integrated and create a highly cohesive urban environment; • An outstanding collection of palaces and historic buildings; • A dense residential core where neighbours help and depend upon each other; • An important pool of specialized- skilled workers. These positive characteristics defy commonly accepted stereotypes of Kasepuhan, which is often perceived as a slum area where residents are presumed to be recent immigrants occupied in marginal activities, and where traditional values and a sense of community are supposedly lacking. Most inhabitants feel comfortable and safe in their neighbourhoods. They cite the proximity of family and mosques, as well as the support of their neighbours, as reasons to stay in the area, thus highlighting the very traditional values and sense of community which are said to be lacking.

Awareness of these positive factors, but also of the area’s inherent risk and weaknesses, promted local government to extend its planning efforts into Kasepuhan. In co-operation with institutional partners and local NGOs, both general issues and specific concerns were discussed with national and municipal institutions, neighbourhood representatives, local businessmen as well as with people living and working in the area. These discussions helped identify general planning policies and a number of pilot projects aimed at the improvement of living conditions through the preservation and careful development of the area. This strategy sees preservation as part of a comprehensive rehabilitation process. It envision a future for the district in which a stable residential core is enlivened and sustained by a capillary system of small workshops and commercial activities, supported by essential infrastructure and community facilities, and made more attractive by well-maintained open spaces and historic buildings. In turn, this requires improving the economic climate, addressing community development issues and physically upgrading the area. More specifically, actions aimed at creating and facilitating access to sustainable employment opportunities for unemployed young people, providing health facilities, strengthening civic groups and local institutions that will steer and sustain future actions in the district. Both the social and the physical aspects are indeed interdependent and can foster significant synergies. Dealing appropriately with the legacy of the past is a challenging problem in Kraton district. The presence of historic areas is often regarded as an asset but there are also problems, such as a building stock less able to accommodate the demands of modern building users and technology. In Kraton district where revitalisation, which respects the existing and historic character of the location, is often sought, historic forms must be occupied by economic uses, which will provide the sustained investment required to refurbish and maintain the buildings. Whilst recognizing its historic significant, the dominant consideration was that the development area was an extremely valuable site that should be developed to ‘the best possible financial return’ A distinction, however must be drawn between economic regeneration of the traditional activities of a locality and the restructuring of the area’s economic base. Such areas cannot be treated in isolation but must be placed within the context of the city as a whole. As Pearce (1994:89) notes, the management of development pressures at city and regional level can support or hinder the success of local conservation measures. These development pressures are not further complicated since there is no traditional industries remaining within the historic townscape, except the mask maker. What distinguishes the Kraton district is the significant number of painters and dancers live within the historic townscape, thus, preserving a functional link with the area’s past through continuing the activity. Thus, an important distinction must be drawn between the physical conservation of the built environment – ‘the built heritage’ and the functional conservation and regeneration of the traditional activities of the area – ‘the living heritage’. The concept of urban quarter entails a fundamental change in the functional character of the area, potentially as intrusive as offices. Nevertheless, a tourist accomodation such tourism village development might be beneficial, increasing the vitality of the area through the day, in the evening and at night, thus improving pedestrian safety. Implementation of such interrelated activities is sought through a series of implementation projects in specific locations within Kasepuhan, strategycally located around the Historic Palace of Kasepuhan, particularly along the corridor that is at relatively higher risk of uncontrolled transformation. Historic building are plentiful in Kasepuhan district, and they include some of Palaces and most admired historic monuments. The built environment is one of the most tangible manifestations of a city's attraction as a tourism destination. Unique architecture, historic building and district, shopping areas, restaurants and entertainment, and even residential areas all combine to create what can potentially are a very appealing built setting in destination (Inskeep, 1991). Tourism destination and resident communities serve as areas of contact between people and space. Whether the interaction is temporary or relatively permanent a sense of place is created. Each place has a unique character or genius loci that is fundamental to the bond between people (visitors or residents) and a place (Garnham, 1985). Without this unique character, the attractiveness of a place is reduced and the sustainability of the city and its tourism function is diminished.

Three basic dimensions of urban setting that contribute to a sense of place emerge: the built environment, the natural environment, and the cultural environment. The municipality has targeted four projects to fulfill these strategic objective through practical, direct action: conservation of the Kraton and Mosque, restoration of the housing complex called ‘Magersari’ (composed of several associated buildings), rehabilitation and adaptive reuse, and the establishment streetscape character. The Kasepuhan complex and adjacent structures are another monumental ensemble in programme. The complex was built in several stages during the reign of Sunan Gunung Jati, of the ‘Wali Songo’. The stabilisation and partial restoration of the complex includes the nineteenth-century Warehouse, the Great Mosque and market place and surrounding open spaces. In present days, just only few festival or great events conducted in Kraton district quarter. Moreover, although these activities are conducted in Kraton district but the involvement of local community is very low. If there is an Islamic Festival such as Maulud people come to this district to sell some goods and work temporarely there. As consequences, there is no economic benefit, for the community as a whole, only external tourism entrepreneurs who are induced by these tourism activities get benefit of it. The government, on the other hand, is concerned with urban redevelopment and historic preservation of this historic district. It seems the legal means, either The Monument Art 1990 at national level and Perda no.6 1988 applied by the local government of Cirebon, are in fact still insufficient and inapplicable to control the development of Kraton district, particularly in preservation and conservation programs. The City Council through the Urban Design Guidelines, attempts to preserve some of the historic buildings, and provides guidelines for new development in Kraton district. However, these guidelines employed only a little public participation approach in the process. Kraton district needs fresh blood; a new activity based on the image of this place. The historic preservation activity is a tool rather than a goal. This suggests that buildings should not be preserved merely for their historic city alone, but for their value for the wider community. Therefore urban heritage conservation programs should be incorporated in urban design plan and in should be carried out within the existing legal and institutional framework. No matter how sound a conservation policy in its objectives, it cannot succeed unless the measures proposed are within the regulations, and are financially possible. Local authority plans to re-establish the extraordinary urban value of this ensemble, which lies at the southern end of the Palace, through a combined programme of restoration (Magersari, the historic wall and the Great Mosque and Kasepuhan Palace), adaptive reuse (the warehouse) and environmental and landscape improvements especially the corridors and the Alun alun (town square). The entire complex could eventually provide a setting for recreational and cultural events and provide a focal point in the district, for residents and visitor. Proposed interventions, to be carried out with the involvement of the district authorities and the development of self-help initiatives, focus on a variety of these spaces: Streetscape. Possible improvements range from basic space planning to accommodate conflicting activities, to upgrading street paving, public lighting and signage, as well as building facades. While these improvements by themselves do not generate economic activity, they can do much to attract and enhance commerce; Important public squares and public concourse areas. These often require comprehensive reorganisation and space planning. Improvements in these highly visible spaces can do much to enhance the image of the area and attract visitors; Urban Village. These are found throughout the inner-blocks of Kasepuhan called Magersari, often associated with homes to the Kraton retainers and their families. These spaces can be targeted for simple low-cost improvements, designed to encourage and to maintain informal contact and community life, on the other hand to develop a unique tourist accommodation. Alun alun (town square) is an example of a public space targeted for improvements by the local authority. Interest in this area stems from its proximity to Mesjid Agung, one of the principal historic building that Moslem people use as a center of Islamic festival . By analysing the quality and condition of both traditional and contemporary structures, the study identifies four areas and different levels of physical

intervention in the neighbourhood, subdivided into actions aimed at preserving the historic fabric and actions aimed at transforming individual buildings that are considered inappropriate or structurally unsafe. In addition, series of models for housing rehabilitation and new development of urban village for tourist accomodation that take into account residents’ lifestyles, which can be used to facilitate implementation. Finally, the rehabilitation of the former Warehouse, an early nineteenth-century building, offers an opportunity to introduce a new activities around historic sites The objective of the adaptive re-use proposals for the former warehouse is to take advantage of the building’s close proximity to the Historic wall and the future Park, as well as its potential, given its location and size, to serve the community. This led to the idea of re-using this large structure as a combined community and visitor centre. An orientation and exhibition space, a garden café in Kasepuhan Palace will accommodate visitors, while residents will find recreation as well as community services in the district. Some of the activities and services will produce revenue for the future operation and maintenance of the community centre. Urban areas are popularly viewed as ‘sites of conflict’ or contested landscapes between groups of people with divergent motives and claims on the city. The premise for such work is that urban locales comprise people with differing senses of attachment to place. Thus the new development of any activity and facility more likely in the area less sensitive; perhaps the East side of Kraton district where many houses has been changed into workplaces are the best location. On the other hand, the need to revitalise the palace is clear. A healthy neighbourhood serves several key functions of the city. A revitalised Kraton district increases public options for services. This is true in the both traditional sense of culture, and in non-traditional functions such as entertainment and tourism through mixed-use development. Reference Chsatain T. R( 1999), Forming Place, Informing Practice, Places Vol. 11 Numbe , pp. 6-9 Dummarcay J and Michael Smithies (Eds) (1991) The Palaces of South-East Asia Architecture and Custom, New York: Oxford University Press Evers Hans-Dieter and Rudiger Korff (2000), Southeast Asia Urbanism The Meaning and Power of Social Space, New York: St. Martin Press Logan W ( 2002), The Disappearing ‘Asian’ City Protecting Asia’s Urban Heritage in a Globalizing World, New York: Oxford University Press Mortada Hisham ( 2003), Traditional Islamic Principles of Built Environment, London: RoutledgeCurzon Nas Peter J.M (Ed) ( 2002), The Indonesian Town Revisited, Munster: Lit Verlag

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