symposium g

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Symposium G

AbstractPlenary1_Yatmo_Architecture for People: Educating, Empowering, and Sustaining ............... 1504

G1.1_DyahSPP_Building not Growing Case of study : nDalem Pangeranan Kasunanan Palace at

kampong Baluwarti Surakarta ................................................................................................................... 1505

G1.3_EddyH_The Application of Sustainable Development System at Dr.Kariadi-Hospital in

Semarang .................................................................................................................................................... 1514

G2.2_DianeVW_Towards a Grand Scenario: Innovations in Green Architecture ................................... 1517

G2.3_Suparwoko_Green Open Space Approach to the Building Mass Arrangement in Yogyakarta: Case

Study of the Revitalization of the Tugu Rail Station ................................................................................. 1518

G3.1_AntonyS_Partnership between Private Sector and Low-income Community in Self-Help Housing as

a Model for Urban Settlement ................................................................................................................... 1526

G3.3_TriatnoYH_Contestation of Public Space: Areas Surrounding the Public Transport Terminal

Kampung Melayu, Jakarta ......................................................................................................................... 1531

G3.4_DitaT_Urban Invasion and Contestation of Space: Houses to Shop-houses to Street Vendors

alongMadura Island’s Primary Collective Road ........................................................................................ 1539

G3.5_YukeA_The Triadic Column and Pivot Hinge: To Realize the ‘Beautiful House’ to ‘Wong Cilik’ As the

Architecture Innovation to Low Cost Housing ........................................................................................... 1545

G4.1_KlaraPI_Lesehan Culture at Yogyakarta Tourist’s Night Space ..................................................... 1550

G4.2_ImmaWA_BRO: AN APPROPRIATE DESIGN TO UNIFY PEOPLE, PLACES, AND TRAFFIC IN THE CITY

CENTRE PLAZA OF MALANG CITY .............................................................................................................. 1558

G4.3_AntoniusKM_The Role of Indigenous Community in the Production of Street Space Use Justice

..................................................................................................................................................................... 1565

G4.4_MahmoudYMG_Toward Resilience Urbanization: The Shared Roads as a Mean for Enlarging the

Public Spaces ............................................................................................................................................. 1569

G4.6_FebyHK_‘Urban Legend’ of Wakaf Cemeteries at Jalan Pangeran Antasari and Kemang .......... 1579

G4.7_NurFR_Women’s Space of Activities in Slum Areas: Territories and Negotiation ........................ 1588

G4.8_AntonyS_DevelopingSquatterKampungs, a PoliticalResolution CaseStudyKampungLio, Depok,

Indonesia .................................................................................................................................................... 1594

G4.9_TitienWM_Transformation from Conventional To Modern Urban Open Space In Semarang City1600

G4.10_MikthaFA_Void: A Mechanism of Delaying Space ........................................................................ 1606

Symposium H

H1.1_NiGAGEM_Accelerating Village Development through Institutional Arrangement ....................... 1613

H1.2_BaniaM_Coping in Widows Who Have Children with Moderate Mental Retardation ................... 1620

H1.3_BudiB_Corporate Waqf – An Islamic Model CSR for Community Development ........................... 1627

H1.4_AlamsyahL_The Influence of Service Quality on The Satisfaction of Regular Patients in The In-

Patient Wards in Putri Hijau Hospital Kesehatan Daerah Militer I/Bukit barisan Medan ..................... 1632

G4.3_AntoniusKM_The Role of Indigenous Community in the Production of Street Space Use Justice

..................................................................................................................................................................... 1565

The Role of Indigenous Community in the Production of Street Space Use

Justice

Antonius Karel Muktiwibowoa

aFaculty of Engineering, Architecture Department , Udayana University

Kampus Bukit Jimbaran Tel : (0361) 703384

E-mail : [email protected]

ABSTRACT

Among the recent research and theories in urban planning, it is argued that street is a public space that should have equal

access for the city inhabitants to use it. However, this character of street ‘publicness’ is always being contested. The various

users, occupation and control of street use have become a daily practice of urban life, especially in developing countries,

which consider street as a place of a person's livelihood beside its main function as a path or transportation access space. This

creates a street space contestation which demands for space justice. It is argued throughout this paper that municipality with a

top-down governance approach has difficulty to create and manage public space equality. At the same time, indigenous

community is capable to control street space activities and users by adopting the traditional value to create ‘justice’ in

community practice. This argument is accessed through an examination of empirical qualitative data of Denpasar Street life,

Bali.

Keywords Public space, justice, governance

1. INTRODUCTION

“Public space is, in this sense, the space of justice. It is not only the space where the right to the city is struggled over;

it is where it is implemented and represented. It is where Utopia is both given spatial form and given lie to. Utopia is

impossible, but the ongoing struggle toward it is not.”[1]

A street, a Public Space, is an important urban element of physical, economic, social, culture and identity[2-5]. Especially in

Denpasar, a street has been used daily as a transportation path but also as economic and social life. It is inevitable that the use

street space being contested everyday. Madanipour [6] argues that street as an urban public space should be accessible and

consume [7] for everyone than the challenge have developed into a more complicated matter such as degree and control of

accessibility, which is disputed. Newman [8] states that local municipalities has this responsibility to maintain theusers and

function of streets for transportation circulation[9]. When local officials want to segregate activities and localized activities as

its urban planning direction, it will face another problem of maintaining street space as social space [10]. This section will

focus more into the power and authority to govern public space in a democratic practice that people should have the right to

participate and express their voice in public space [11; 12]. Therefore,questions of this section are which actor who has the

main role to participate in street use justice, and followed by a question of how they can manage it?

The municipality powerto define and redefine public space will be contested in this section. The lack of common municipality

engagement in the community in a matter of budget limitations and other provincial procedure for off-office work makes

another negative perspective of present Denpasar official. In Denpasar, the community creates a specific agent of space

control that can determine access and activity in their territory area (Pecalang) this phenomena has occurred as a response of

low space control into the increasing awareness and participation of indigenous people to repossess and classify the existence

of public space into community space. It creates acivic space which still accessible for everyone, but it is controlled and

maintained by indigenous/ local residents group. One obvious advantage of community participation is the high level of

attachment of place, in this case a street space. Balinese attachment of space as an element of territorialitybehaviour[13]

determined by inherited value and identity relation of individual and related family experience of space. Geertz[14] stated that

the history of the development of Denpasar city that resulted from several compounds of family-interrelated kinship make a

specific urban space is being valued as family-personal space. Then the question of how to create a democratic space of

historically ‘private’ communal space should be accompanied with the interdependent question of who will guarantee the

regulator fairness, authority, and balance of management and maintenance of street space in a sustainable manner.

This sub-section is organised into three sections that will examine and discussed thesis argumentation of the role of indigenous

community groups and organization in the production of equal public space and how they can manage this ‘justice’ in a

sustainable urban practice. The first section focuses on the native norm and community classification called ‘krama’ of society

to maintain community justice. It is a traditional classification to create a society order. The fairness of this native power to

control street space is discussed in the second section which explores ‘ngayah’ as the traditional social concept that can bind

Proceeding of the 13th International Conference on QIR (Quality in Research)

Yogyakarta, Indonesia, 25-28 June 2013

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Page 1565

the justice in community responsibility. The last section describes the effort of indigenous community to preserve the

traditional value and norm as a guideline for its sustainability.

2. SOCIETY CLASSIFICATION (OR SEGREGATION) FOR JUSTICE

In Traditional Balinese society and also Denpasar community, it is well-known and applied the social community classification

called ‘krama’[15; 16]. It is based on religion, ingenuity, local-based identity, caste, economy and ethnicity differences. It

consists of three types of Krama. Krama is for indigenous local residents with Hindu’s religion; Krama Tamiu is for Hindu’s

residents but not originally (inherit) from local community/place and time for other residents who is not included in class of

Krama and Krama Tamiu. To simplify things, in the common daily practice, Balinese often called this categorization of

residents as Warga Adat (Krama), Warga Dinas( officially registered as resident but not inherit an indigenous identity) and

‘Bukan Warga’ for others. This traditional classification is written in indigenous social norm and regulation called ‘awig-

awig’[17]. Beside the classification of residents it defines the other society regulation and norms that related to everyday life in

public space, in the human relation and the creation of balance relationship between society, the environment and God which

known of ‘Tri Hita Karana’, a Balinese concept of life. The differentiation of rights and duties in every member of society is

detailed written in this indigenous document while it is also stated that the existense of society norm that unwritten in ‘awig-

awig’ also have their de-facto power to regulate communities.

One must therefore construct the objective class, the set of agents who are placed in homogenous conditions of

existence imposing uniform conditionings and producing homogenous systems of dispositions capable of generating

similar practices; and who possess a set of common properties, objectified properties, sometimes legally guaranteed

(as possession of goods and power) or properties embodied as class habitus (and, in particular, systems of

classificatory schemes) [18:101].

The social creation of classification should be valued as a positive community action towards social justice. It should be

comprehended that justice not solemnly relates to equality that everyone should have the same amount of resources. Social

justice relates to equity, equality and welfare [20]. The competition of street use that leading to horizontal conflicts are often

resulted from the misinterpretation of public space for freedom of use by the public. Highly accessed space that defines

publicness of space is no permanent relation tothe ability to control. There are many debates through the act of public space

occupation, possession and privatization [10; 21] that eventually potentially produce horizontal conflict. Creating justice in

public place requires an agency that can maintain the justice of use and act of territorialisation. This must be a persistent

action not just a scheduled or a random process of control. As stated by one of the street vendors,

‘We usually sell our groceries right here (on the street) start from 5 to 6.30 am. Theseare our daily activities working

hours that we are organised in conjuction with other vendors and parking man, as well as we share a sum of money

to pay parking man as they lose some space for motorcycle parking. We are here working and corporate in

cooperation with our living, to earn money to buy some food and pay our child's school fee for our family at home

not more... We know that government prohibits us to sell our stuff on the road, but they rarely come here to control

us, .. And if there will any plan of inspection for several municipality reasons(…. i.e special inspection from higher

municipality, president or other important national events), we know a day before from Pecalang that always came

here three times a day , it has happened so we can organise and help them by following the regulation ( temporary).

Anyway, we know the officials quitewell; we are friends…’

In this statement, it stated that municipality conducts street inspection irregularly. As it is becoming common understanding

in the Denpasar community that the governance of a neighbourhood (including the street space) is their basic right as

hereditary the space and resources is their belonging therefore the benefit and cost of territorial resource management better

become their authority. Municipality aware of this understanding and minimize their presence to avoid states-community, a

Top-Down conflict. Controlling street activity is a huge challenge in economic and mainly socially interconnected problems,

and irregular control of the street space is an inappropriate one.

Based on reviewing municipality and community empirical dispute about right to manage street, It can be summarized that

municipality seems to have a (save) neutral position, which also can be categorized as the lack of direct actual action as it tight

relation to law enforcement, regulation, justice and bias of political security. On the other hand, community (indigenous)

groups have their grounded and in depth comprehension through every second of street or social events and identification of

street users in their environments.

Community classification such as differentiation of local and non-local residents is not merely social segregation but a way of

managing right and responsibilities. As local residents more responsible to their territory through everyday activities such as

cleaning, offering, praying over all community public space than they have more right, the feeling of belonging than another,

as empirical data also shown that non-local (especially) vendors have a low level of public space environment quality even

more they make destructive action by littering or polluting neighbourhood.



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Classification based on religion also has its own importance to maintain social justice harmony. Denpasar community consists

of 63% Hindus, 29% Islam, and other religion such as Catholic, Protestant, Buddha below 4% each [22]. It is indicated in

census data that the proportion of Hindus community (indigenous one) still dominates the population followed by Islam’s

community in the second. These two groups of religion take a strong position in the governance of the city. The hindu

represents indigenous and Islam represents the municipality (or nationality) as an Indonesian biggest majority religion, a

religion that has full financial and political support from central government. On the level of street neighbourhood, Denpasar

communitylandscape, these groups of community based on religion create their individual community cohesion and exclusion

indicated by their particular symbol, attitude, language and activity system. As stated before in Awig-awig (indigenous

regulation), that non Hindu’s community classified as tamiu (community guest) that have different right and responsibility with

Hindus (the indigenous) which is practically conducted successfully in the present societies. Balinese Class domination is

based on Tri Hita Karana concept, to share and maintain a relationship with others. This is the key of creating social class

justice. Classification in a Balinese democratic society means the right of the majority to serve and support the minority class

right and activity which resulted in a respect of minority to majority that lead to social order.

Community classification as a part of Place-based justice is a requirement of social order. Indigenous community ( Hindus)

with their social value of creating balance between human, environment and god have positioned themselves in the process of

sharing community resources and right and duties, benefit and cost. For example, Hindus community will be more responsible

in maintenance and cost of their public space, especially sacred public space as it is related with their daily worship. It is also

found in the empirical data that several street vendors are classified by their interrelationship with home, shop, temple owner

of the street. For a Place that considered high local-sacred valued it is inhabited by Hindus community that has certain

knowledge for place worship and offering. Classification of actors who reflected in character of street use, creating a definition

of locality, an initial indication of private (certain group) place in public space. Classification of community is made to

maintain the conflict, which not certainly means segregation but more into the appropriation of the community members right,

action and activities around a specific territory. Justice can be achieved without fear with understanding people through respect

for certain inherited value.

3. COMMUNITY PARTICIPATION PROGRAM FOR EQUALITY

In Denpasar, there is a social participation concept called ‘Ngayah’. It is a term for an individual, family representative, or

group of people to work and spend their time for any community event based on scheduled affair or unscheduled one such as

family birth, marriage, funeral ceremony, temple birthday and other event ordered by community leaders. It is usually unpaid

job and consume a specific amount of time with a definite consequence for opposing this social activity, that is being

secluded and confronted with physical and social punishment. For example, a Balinese person that in purpose avoids a series

of ‘Ngayah’ then when there is a ceremony related to that ‘naughty-lazy’ resident than the community can embargo that

specific event, street access and even social access to the religion leader who related with. As Made, a Balinese resident said.

‘.. Everyone must attend and involve in every ‘ngayah’ session, if they are not joining this social work for several

times, it is against our community norm and social fairness, which also implies disrespect to God and Prajuru Banjar

( community leader) and societies, especially if they not come when there is a ‘Ngayah’ for funeral ceremony. We can

punish them with boycott their funeral ceremony when the days it comes. Not allowing their dead body to enter and

pass through our neighbourhood street… we should help each other, that’s the key... if they want to replace ‘Ngayah’

with money, I also have money. And if everyone wants to play .. So who will help this ceremony to be happening .. No

other reason, but they have to join ‘Ngayah’ whenever and wherever... as we do it for parahyangan, pawongan, and

palemahan… (God, community and place)...'

From the interview statement, it can be concluded here that some factor influencing the degree of participation in a community

is good leadership, which reflected in degree of obedient and respect to the leader (Balinese leader: prajuru banjar and God),

community (social) punishment and equality besides materialism (money). The interesting findingof Balinese community

equality is the effort to avoid the materialism factor in community governance. Money as the top rank of the social practice

generators is not generally applied to this empirical study result. When community aware that the materialism can distract the

successfulness of governance then immaterialism (value, religion, god, social norm) can be used as a generator to create a

community order. One way to minimize social class status is by treating them socially equal. Rich, poor, high caste, low

caste, active or not busy residents have the same obligation to conduct ‘Ngayah’ community (unpaid) work.

Social consequences become an important factor of community participation. It ensures the equality of responsibility

corresponded to the various differences of community equity and welfare. It is claimed that punishments have a greater impact

if it is a social / community –based, immaterial one. When the community has the equal consequences of participation then

awareness of active responsibility can be built as well as reduce social class distinction.



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4. SUSTAINABILITY OF ACTIVE COMMUNITY PARTICIPATION

Judd and Fainstein [23] argues social, environmental, institutional and economic defines sustainability, which is influenced by

level of care, democracy and justice. Based on the empirical finding, It is found that sustainability also shaped by three other

elements such as transformability, commonality, and dedication to immaterial value. Bourdieu (social) class and capital argue

this communal power called social capital is an important factor for small based enterprises, and consequently. It is reflected

on the degree ofcohesiveness that constitutes people ‘s perception, right, and exclusivity.

Transformability is the ability of the community to adapt, adopt and adjust their social behaviour with the change of individual

and resource development. Transformability will relate to the fluidity of regulation and regulator to manage society. Awig-

awig as indigenous community regulation is not a solid regulation and is kept, transformed and adjusted following the variety

of stakeholders,therefore, there is no identical awig-awig around Bali. One media that had been found in the research is a de

facto (legal) communal meeting called ‘paruman’ which can produce additional norm and regulation instead of inherited one to

adapt the change of resources. With direct voice, idea and expression from all community'sinhabitant, the regulation product

of ‘paruman’ is a result of democratic approach. Although there are differences and debate of ideas and power as it heard and

witnessed by all, it is one way to create sustainability of participation that guarantee the equality to express voice. Another

common understanding of community is that awig-awig has created from a generation that has huge difference to the recent

community condition. Therefore, it is should be modified democratically for community good will.

The second factor of sustainability is the proud, respect and attachment of indigenous value. In this case concept ‘Tri Hita

Karana’ balance relation with God, human and environment which is a fundamental concept but easily applicable to everyday

practice. Other indigenous practices such as traditional event, ceremony and activities that being preserved nowadays is the

other evidence of relativity with a traditional concept can bind cohesiveness of society, whichdevelops a greater degree of

people attached to the physical and social environment. In a simplify way that expressed by the respondent that express

confidence of Balinese people to preserve this tradition as it is not only a physical tangible product but more into social

valuable entities. Leaving tradition and indigenous value does mean leaving the physical attribute of a locality which is not

difficult to conduct, but leaving the social relation, value, meaning memory with friends and relatives still a greater factor to be

preferred.

Classification, Caste and leadership are other keys of sustainability factors. Community classification is socially constructed

based on individual possessed resources and hereditary. It exists, therefore, should be consumed carefully in the perspective

of social justice. Dominancy of power and class is used to maintain equity and community welfare. As awig awig states the

difference right and responsibility of every class of the community, it is should be applied to balance of right and responsibility

in analogy of the balance of social benefit and cost. To achieve this, social solidarity is a key factor together with the ability to

actively control and manage this solidarity among the community.

5. CONCLUSION Diversity of and class in the community are an on-going social construction process through variety, similarity, the cohesion of

identity. Generalizing community diversity into an equal identity of the community will face some difficulties in the process

and product of justice. The indigenous Balinese classification called ‘Krama’ is not merely a segregation tool for community

difference but as an indicator to achieve social justice in distributing community rights and resources. Balinese aware with

this unavoidable class difference, therefore, several regular community eventswere conducted called ‘paruman’, community

meeting and ‘Ngayah’, a community social work, with equality of class and social punishment for noncompliant one. It is a

social activity that reflects an active community participation towards their environment, neighbourhood space and God.

These indigenous values and activities have the important factor that should be kept for its sustainability such as

transformability, respect and attached values.

REFERENCES

[1] D. Mitchell, Right to the City: Social Justice and the Fight for Public Space. Guilford Publications, 2012. pp :235

[2] A. Rapoport, Urban and Regional Planning Series. Pergamon Press, 1977.

[3] I. Altman, J.F. Wohlwill, A. Rapoport, . Environment and Culture. Springer, 1980.

[4] N.R. Fyfe,” Images of the Street: Planning, Identity, and Control in Public Space. Routledge, 1998.

[5] B. Lawson, Language of Space. Taylor & Francis, 2001.

[6] A. Madanipour, Whose Public Space?: International Case Studies in Urban Design and Development. Routledge, 2010.

[7] A. Chakrabarti, A. Thakur, "The Making and Unmaking of the (in)Formal Sector." Critical Sociology 36, no. 3,2010, pp: 415-35.

[8] O. Newman, Defensible Space: People and Design in the Violent City. Elsevier Science & Technology, 1973.



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[9] Bailey, Keiron, Benjamin Blandford, Ted Grossardt, and John Ripy. "Planning, Technology, and Legitimacy: Structured Public

Involvement in Integrated Transportation and Land-Use Planning in the United States." Environment and Planning-Part B 38, no. 3

,2011, pp: 447.

[10] R.H. Barnes, A. Gray, B. Kingsbury, Indigenous Peoples of Asia. Association for Asian Studies, 1995.

[11] Perda, "Peraturan Daerah (Perda) Provinsi Bali No 06 Tahun 1986." edited by Pemerintah Daerah Provinsi Bali, 1986.

[12] F. Hernandez, P. Kellett, L.K. Allen, Rethinking the Informal City Critical Perspectives from Latin America. New York: Berghahn

Books Inc., 2009.

[13] I. Altman, Human Behavior and Environment, Advances in Theory and Research. edited by Altman and Rapoport: Plenum Press, 1980.

[14] H. Geertz, C. Geertz, Kinship in Bali. University of Chicago Press, 1978.

[15] C. Warren"Community Mapping, Local Planning and Alternative Land Use Strategies in Bali." GEOGRAFISK TIDSSKRIFT 105, no.

1, 2005, pp: 29.

[16] L. Cuba, D.M. Hummon, "A Place to Call Home: Identification with Dwelling, Community, and Region." The Sociological Quarterly

34, no. 1, 1993, pp: 111-31.

[17] CIB Report: "Sustainable Livelihoods in the Informal Settlements." CIB Report:Publication 302 (April 2005)..

[18] J. Duruz, S. Luckman, P. Bishop, "Introduction: Bazaar Encounters: Food, Markets, Belonging and Citizenship in the Cosmopolitan

City." Continuum 25, no. 5 , 2011, pp: 599-604.

[19] J. Agergaard, V.T. Thao, "Mobile, Flexible, and Adaptable: Female Migrants in Hanoi's Informal Sector." Population, Space and Place

17, no. 5 ,2011, pp: 407-20.

[20] A. Malik. "Identifikasi Kemacetan Lalu Lintas Di Kawasan Paal 2 Dan Pusat Kota Manado." SABUA 3, no. 1 ,2012.

[21] BaliPost, "Jalan Layang, Solusi Jangka Pendek." http://www.balipost.co.id/mediadetail.php?module=detailberita&kid=21&id=9925.

[22] BPS, "Bali in Figures 2010." edited by Statistics of Bali Province. Denpasar: BPS - Statistics of Bali Province, 2010.

[23] P.D.R. Judd, S.S. Fainstein, The Tourist City. Yale University Press, 1999.



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2/5/2017

1

Antonius Karel Muktiwibowo | Udayana University

The Role of Indigenous community in theproduction of street space use justice


a public space should have equalaccess However, street ‘publicness’ isalways being contested

2/5/2017

2


A top-down governanceapproach has difficulty tocreate and manage publicspace equality


Public space is, in thissense, the space ofimplemented andrepresented justice. D.Mitchell 2012

2/5/2017

3


Activities segregation and localization will face another problem of maintainingstreet space as social space R.H. Barnes 1995


a question ofhow “indigenouscommunity” canmanage andparticipate instreet use justicecreation?

2/5/2017

4


1. community traditionalclassification called ‘krama’of society to maintaincommunity justice and asociety order.

2. ‘ngayah’ as the traditionalsocial participation andresponsibility concept

3. Utilize traditional value andnorm as a communityguideline


The social creation of classificationshould be valued as a positivecommunity action towards socialjustice which relates to equity,equality and welfare

2/5/2017

5


Creating justice inpublic placerequires apersistent agentsthat can maintainthe justice of useand act ofterritorialisation.


municipality seems to haveminimum direct actual action ..

community (indigenous) groups havemore direct action with in depthcomprehension of activities

2/5/2017

6


“krama”classification for :a. creating a

definition oflocality,

b. an initialindication ofprivate group

c. appropriation ofthe communitymembers right,action andactivitiesaround aspecificterritory.


a social participation concept called‘Ngayah’ influenced by :

a. good leadership, which reflected indegree of obedient and respect tothe leader (Balinese leader: prajurubanjar and God),

b. community (social) punishment andequality besides materialism(money).

2/5/2017

7


It is claimed that asocial / community–based, immaterialpunishments havea greater impactthan formal one.


Traditionalvalues andnorms definessustainability,which isinfluenced bylevel of care(participation)and justice

2/5/2017

8


Sustainabilityalso shaped bythree otherelements suchastransformability,commonality,and dedicationto immaterialvalue


Transformability is theability of thecommunity to adapt,adopt and adjust theirsocial behaviour withthe urban change

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9


The Local balinese sustainabilityfactor is the proud, respect andattachment to indigenous value.

In this case concept ‘Tri Hita Karana’balance relation with God, humanand environment which is afundamental concept but easilyapplicable to everyday practice.


CONCLUSION :

The Balinese social activity thatreflects an active communityparticipation towards theirenvironment, neighbourhoodspace and God are importantindigenous values that should bekept through transformability, andrespect to attached values for itssustainability.

symposium g

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