Land-Use System in Simpang Lima Area

Semarang is considered to be a connection between Jakarta City in the western part and Surabaya City in the eastern part of Java Island. It also links the Java Sea harbour in the northern part to many cities in the southern part of Java Island. Hence, Simpang Lima area becomes significant as the CBD due to its location in the CBD Triangle of Semarang City. See Figure 7.17.

Figure 7.17. Simpang Lima Area as an Activity Centre in Semarang Source: Own drawing by the author

133 Land use in Simpang Lima Semarang is of mixed type, including commercial, government, educational, public facility, and residential. See Annex 12. The location and the land-use system influence public space activities in the Simpang Lima area. On occasion, educational, religious, and governmental activities are extended to public spaces in the surrounding areas. This can either attract outside users to join in the given activities or generate conflict and restrict the space or activity of other users.

Governmental offices and commercial areas are located on the main street or first layer.

The educational area is located in the second layer area but is still accessible. The residential area is also placed in the second layer. Due to the amount of public buildings, more than half of the land area is owned by the government. See Figure 7.18.

The interaction between formal and informal economic activities here produces a symbiosis⁶⁶ (Rukayah, 2010). Her research stated that the informal market in Simpang Lima Square embodies the bazaar public space, which is the same as the pkan (market in old Mataram public space) phenomenon. Moreover, it supports the dualism⁶⁷ theory in Indonesian public space and maintains the evolution-involution theory in public space. Evolution means that there is always a physical upgrade and development of public space. But Javanese people (including Semarang communities) are accustomed to mixing in old culture or habits, resulting in the term, involution (Geertz⁶⁸ [1963]). The bazaar in public space, dualism and the evolution-involution phenomenon support the ideal condition for Indonesian public space. Rukayah was convinced that all these phenomena enrich the place theory in public space and become a reason for continuing Simpang Lima Square, which can be used as a policy control measure in developing this area.

Regarding the urban equity context in Simpang Lima area, the mentioned phenomenon supports the connection between formal-informal activities and official buildings-public spaces surroundings. Each element becomes a magnet that attracts the other. Consumers at a department store or visitors to the mosque can visit the nearby public space, and park their vehicles, or use the toilets in nearby buildings. Rukayah’s research also showed that there is a mutual symbiosis here. These factors need and support each other. As one of the hawkers at a CFD (car free day) event said, there is no problem with toilets being unavailable in their area since hawkers can use the toilets in the nearby government buildings (Widihabsari, personal communication, December 2014). Hence, users feel that there is no problem with public facilities for women, children, elderly persons, and persons with disabilities since the facilities are available from formal providers.

66 Synopsis Dissertation: Simbiosis di Ruang Terbuka Kota di Simpang Lima Semarang

67 Dualism between the formal and informal sectors.

68 Geertz (1963) stated about involution in Agricultural Involution: The Processes of Ecological Change in Indonesia.

Figure 7.18. Land-Use Map of Simpang Lima Area in Semarang Source: Redrawing based on direct observation and Semarang Land Use Map

Moreover, the hawkers’ arrangement in Simpang Lima area generates fair space for vulnerable people. Along with creating a good image and safer space, this design can upgrade the comfort and quality of life of public space users and pedestrians. It is usual in Indonesia for public spaces and pedestrian-ways to be occupied by street vendors until users have no space to move.

Pedestrians must walk on the street, which is occupied by on-street parking, and amid a dangerous traffic situation. Hence, the hawkers’ arrangement creates comfort, which generates an urban equality feeling in public space.

135 7.4. Discussion about Socio-Spatial Condition and Urban Equity Meaning in Both Public Spaces 7.4.1. Socio-Spatial Condition and Urban Equity Meaning in Alun-alun Yogyakarta

Jeron Beteng Yogyakarta is a traditional residential area that was originally intended for the courtiers who worked in Yogyakarta Palace. The designation of the kampong was based on the type of work done by the courtier. The arrangement of the kampongs is concerned with all strata of the community, ranging from the Palace soldiers, women’s servants (Kampong Pasindenan), and the courtiers with special needs (Kampong Polowijan). Nowadays, the inhabitants of Jeron Beteng have changed; they do not have to be servants in the Palace. Since the leadership of HB IX, Jeron Beteng has become an increasingly free area for migrants. In particular, after the Palace was opened for tourism activities in 1969, Jeron Beteng activities and its land use transformed from a traditional settlement (courtiers, kampongs) to an area supporting tourism activities, especially on major roads.

The enduring public spaces here are well built considering the fact that they are 260 years old. The social structure dominated by the native Javanese people and the contextual atmosphere within the Palace walls create a strong sense of belonging from the users and inhabitants as members of traditional Javanese communities. The hierarchical stratification of Kasultanan Yogyakarta has great power to delegate social structure in this area. Also, the strong cultural roots that stand on Islamic and Javanese cultures support Yogyakarta Palace as a cultural centre.

Discussing the subject of spatial structure, this research touches on the cosmological array from Mount Merapi to the South Sea. Also, the shifting activities from the sacred to the profane, the land rent type, namely, the Sultan Ground, and the transformation of the land-use system from the traditional residential area to the tourist-historic city and mixed-use area.

Regarding the socio-spatial condition, there are changing activities, special rent types, and land use systems here. The Palace and its community must learn about the socio-economic transition and the underlying conflicts that influence the urban equity in public space. This is particularly due to the diverse clients of an economic structure, namely, tourism stakeholders in Yogyakarta Palace. Today, Yogyakarta Palace is in a completely different situation, shifting from the traditional stationary atmosphere into intensive tourism activities.

This strong cultural root influences the community perception of urban equity meaning in public space; that Alun-alun Yogyakarta has had a static and traditional form since it was established. What’s more, communities of Yogyakarta also feel satisfied with this standing place.

The Palace and the city government are also more concerned about traditional events rather than physical development, since Javanese people are ritual activity actors.

Table 7.6. Socio-Spatial Condition, Urban Equity Meaning, and Vulnerable Group Rights in Alun-alun Yogyakarta

Socio-Spatial Variable

Circumstance Urban Equity Meaning Actors’ Rights in Public Space

W C E D

Social structure and Cultural Root

Social Structure Hierarchical Stratification

Kasultanan Yogyakarta has great power to delegate social structure in this area since the milieu is inside the Palace walls in Jeron Beteng area

● ● ● ●

Domination population

Dominated by native Javanese people of Yogyakarta

Cultural Roots Javanese Islamic religion and Javanese culture are the basic and traditional roots of Yogyakarta Palace as a cultural centre. There is a particular atmosphere and definition of urban equity according to the cultural roots

● ● ● ●

Sense of belonging Strong sense of belonging of the traditional Javanese communities Create completely

different situation and sense

Although there is a traditional static atmosphere here, the condition has changed today into intensive tourism activities Spatial Structure

Cosmological Array North-South Axis Alun-alun as part of Yogyakarta Palace structure (Kuthanegara concept) and part of the cosmological arrangement of Yogyakarta City centre

● ● ● ●

Changing Activities There is a change in activities from sacred to profane

Today, it is dominated by traditional Palace activities.

Economic activity is improved due to tourism demand, which creates tourism stakeholders

● ● ● ●

Land Rent Type Sultan Ground Long-lasting public space (259 years old) due to the Sultan’s ownership

● ● ● ●

Land Use System There was a land-type transformation from a residential into a tourist-historic city and a mixed-use area

Due to traditional regulation, Alun-alun Yogyakarta has had a static form since it was first established, which must be considered. Communities feel satisfied with the situation due to their dependence and their contextual activities with respect to the Palace. The land

transformation is support to land function as a tourist area.

However, the Palace and the government are more concerned about traditional events rather than the physical form

   

W: Women C: Children E: Elderly Persons P: PwDs

● : High Rights in this variable

 : Medium Rights in this variable

• : Low Rights in this variable

137 Table by the author