Kemas Ridwan Kurniawan
Centre for the Built Environment Studies
Department of Architecture
University of Indonesia
SACRED PLACE IN POSTCOLONIAL URBAN VERNACULAR:
A STRUGGLE OF TRADITIONAL CULTURAL IDENTITY AGAINST MODERN HEGEMONY IN THE KAMPUNG LUAR BATANG - JAKARTA
Abstract
Postcolonial urban vernacular discourse concerns aspects of power relations which occur in vernacular space and society. This postcolonial discourse also sees colonial practice (‘colonial modernity’) as a specific cultural entity operating in centre-periphery spectrum which is continued by postcolonial society. What was not recognized by this kind of [colonial] perspective is the ‘real’ social cultural life of vernacular inhabitants which still endures in an invisible and unrecognized manner. One of vernacular aspects which is often challenged by modern [postcolonial] pressure is the existence of sacred place which becomes an important symbol for traditional community’s dignity. Sacred place represents traditional values, spirit of place and cultural history; all these have to compete with the speed of [postcolonial] modern development.
To look at how this aspect of urban vernacular struggles against modern post-colonial conditions, this paper will put its cursor onto one of the oldest historic urban [postcolonial] kampung in Jakarta, namely Kampung Luar Batang, where floods are commonly a part of people’s environment. Located on the waterfront area facing JavaSea, this wet and crowded urban kampung is almost forgotten as part of important cultural heritage. The 17th century’s Sacred [Tomb] of Kampung Luar Batang located inside the Mosque (now undergoing change), where the body of the founder of the area (a descendant of an Arab family) was buried, is the spiritual anchor of this area. It attracts people from outside of the area to do pilgrimage (‘ziarah’).
This paper discusses urban vernacular space (and place) as a cultural identity being forced by modern hegemony to change in parallel with people’s pragmatism in facing economic pressures. The growth of modern developments through the construction of high-rise apartments and high class residences, highways, and shopping malls, encircle the historic urban vernacular, which is actually inhabited by lower class settlers whose living conditions are identical with poverty. Dominant powers are held by conglomerates and people who sit in government posts, while the power of urban vernacular settlers is still unvoiced. This disparity identifies the struggle of traditional cultural identity against modern hegemony.
Introduction
There is acurious feeling when one day in 2007 I entered the area of Kampung Luar Batang.This was my first time experience to visit this area, after almost 30 years living in the capital city of Jakarta. Always heard about but never visited [by me], thus making my journey to this place more challenging. This place is about half a mile from my house in the centre of Jakarta. For me, the name of Luar Batang connotes the mystery, the unknown place where part of our city’s history is buried.
The centre of attention in this place, is the traditional Jami’ Mosque which is undergoing some alteration in its form througha conservation program. Inside this mosque, the body of the founder of the mosque (as well as the area) namely Sayid Husein Bin Abubakar bin Abdullah al-Aydroes (18th C) was buried. According to local resources, this tomb,‘Keramat’(sacred) becomes the most important symbol in this area except the mosque itself. Not only people around the area of Jakarta, but also from overseas as well, visit this object. Even important elites and powerful people from the country also spent their free-time to come to the area. The last one is from the President of Republic of Indonesia, during the Ramadhan 2007, and the Jakarta’s governor, during the provincial election in 2007. Most people come here in order to obtain spiritual benefit (‘barakah’) for their better life, which was believed coming from this sacred place.
However, it is a wonder that the area still endures in improper condition. Luar Batang is still a backyard of Jakarta where poverty and floods are common place. In this area, the symbol of sacred power is not parallel with the symbol of economic power and prosperity. Luar Batang seems to be outside of the economic boundary where capitalism through the erection of new modern apartments, shopping malls, and the toll road encircle the area.Even, compared to other historic places in the northern part of Jakarta, like Pekojan andMuseum Bahari, Luar Batang area can be said as leaving no historic buildings at all. The mosque, although still close to the form of the older one, had undergone major alterations by its new extension and materials in the 1990s. Traces of native ‘Betawi’ dwellings like in the past,arehardly to be recognized. It is why my strange feelings accumulated through my low expectations when I imagine this place under its legendary name.
This journey left me with some questions. What is the identity of this kind of sacred place today? What power does it play and how does it control the area? Does the role of ulama as the common guardian of an Islamic society still exist in this place?The urban Kampung is one of colonial production in Batavia (the name of Jakarta in colonial times), however, the question arises whether the particularity of the postcolonial urban kampong of Luar Batang (through its sacredness) revivesnew modes of coloniality? To understand these issues, let us delve into this place deeply.
Waduk Pluit
Kampung Luar Batang / / JavaneseSea
Sunda Kelapa
Port
Fig. 1. Satellite view of Kampung Luar Batang –Jakarta(2007) shows the area today is not really on the coastal area. Yearly sedimentation and land reclamations program make this area step-by-step farther from the edge of the beach. Source: Google Earth.
History
The history of Luar Batang area is linked to the history of colonialism, when the Dutch Company VOC (Vereenigde Oost Indische Compagnie) still existed in the area. The VOC (colonizer) viewed the Native or Oriental people (colonized) as a representation of Western domination over the Orient. Through this kind of representation, the indigenous people, native inhabitants, or colonized people were victimized.[1]
This area originally was part of sea and swamp (Fig. 3). Due to intensive sedimentation on the estuary of Groote Rivier and SundaKelapaPort, new extensive lands wereformed. Luar Batang itself appeared firstly on the 18th C colonial map. The area was located outside the Batavia’s northern barrier, made from tree trunks strengthened with iron which dammed up the CiliwungRiver.[2]This is why this area was calledLuar Batang which means ‘Out of Tree Trunk’.
/ Northern barrierFish Market
Luar Batang area
Fig. 2. Luar Batang area was basically surrounded by canals and sea, making this area was an island.
Segregation and separation of city’s people was a colonial common practice. People from ‘Out of Tree Trunk’ area were identified as ‘Others’, outside of the civilized culture of colonial people. They lived in traditional urban kampongs where fishing, trading and small farming were common occupations. Like other indigenous people living in poor conditions of urban kampongs scattered outside the wall of Batavia’s city centre, people in Luar Batang had limitations in life under colonial laws. They received different treatment from European masters, who controlled the socio-cultural life of people from inside Batavia Casteel. In practice, indigenous people was categorized as third class citizens under other Asian foreigners such as Arabian and Chinese, who obtained more privileges from colonial rulers due to their trading skills which benefited the colonial system.
a. b. c. d. e.
Fig. 3. Intensive sedimentary process made Luar Batang and its Mosque surrounded by new lands. a. 1630, b. 1700, c. 1750, d. 1830s, e. 2007. Reconstructed map, drawing by: Widyarko.
In 1739, the Dutch Governor General (from VOC)[3]gave a small piece of land on the western side of Ciliwung River across Sunda Kelapa Port to an Arabian ulama from Hadramaut namely Sayid Husein bin Abubakar bin Abdullah al-Aydrus.[4]According to local folklore, this ulama had ‘karomah’ (super-natural power) andwas influential in spreading and leading Moslem on the northern area of Batavia. He died young in 1751 and unmarried. When his body was to be buried in Tanah Abang, a cemetery for foreigners, it was missing from ‘kurung batang’ (a corpse litter), and was found back in his house. According to this story, it is why this area was later called ‘Luar Batang’ meaning ‘out from its corpse litter.’Sayid’s Husein body later was buried near his mosque, and people immortalized his spiritual power through his tomb and some traditional rites.
Fig. 4. The tomb of Sayid Husein bin Abubakar bin Abdullah al-Aydrus, the founder of the mosque. Due to mosque extension, the tomb is now part of the mosque building (2007). Private Collection.
The Mosque and Postcolonial Power
Like its name, Luar Batang was outside of the Dutch colonial history. Since there were no colonial reports and only a few archives recorded of its existence, it is difficult to trace back the description of the original mosque. Located on Jl. Kampung Luar Batang V, on RW 3, this 1,050 sqm’s Mosque today sits comfortably on the site of more than 4,000 sqm land. Thesquare plan, the pyramidal roof supported by twelve columns, the tomb, the well, the minaret and the gate, are main features which indicate the mosque original form.A refurbishment program in 1996 did not preserve entirely the original materials, rather kept only main forms for future reference.The new verandahs on the right and left walls were also added and functioned for transitory access as well as protecting the walls and windows from solar heat.
The Mosque is the most impressive structure in Luar Batang. To enter this complex, visitors have to pass a gate located on the southeastern side, which leads visitors to a courtyard where two circle of ablution spots for male and female are located. An old minaret stands separately on the southwest. The unique feature of this mosque is from a space one-meter down into a large sheltered,sunken area beyond the courtyardthat functions as a transition area. Visitors have to pass this dry-sheltered pond covered with a marble floorbefore entering the praying area. On its left, the tomb of Sayid Husein bin Abubakar was located, separated from prayer room and now due to extension of the mosque, was part of main building. Outside the boundary of the mosque on the southwestern side, next to the founder’s tomb, there is an unknown old cemetery which possibly has a link with the history of colonial encounters. The only new forms of this mosque can be seen from supporting buildings for management located on northwestern and southwestern side of the Mosque.
Fig. 5. The gate or main entrance of the mosque. An open corridor was added on the right and left of the gate to connect with main and supporting buildings (2007). Private collection.
Fig. 6. Model of new mosque under glass box (2007). Source: Private Collection / Fig. 7. Three dimensional computer reconstruction. New high minaret was built on the right side of the mosque. Drawing by: WidyarkoNostalgia is something absurd here. Materiality and past images, through which artifacts are visible, are not historical evidence in this object. The preservation of this mosque, which only left 50% of its originality raised some criticism. Historical societies (through NGO) that were widely developed after the 2000 era were not fully involved when the Mosque underwent alteration. While local society should have a link to history and place seemed unaware. For local people, as long as their Mosque looks new and good, and the tomb is not demolished, they are okay.
Exploring this kind of conserved sacred place involves political possibilities. This Mosque was protected as an heritage building under Gubanatorial Act, No. 475, 1993, when the gathering of cultural artifact were under intensive scrutiny to resolve the lack of attention towards historic places in cosmopolitan areas such as Jakarta. The conservation program for this mosque firstly started during a period from 1996 to 1997, coinciding with the last era of New Order regime in the Indonesian political arena.
Compared to some of the colonial heritage demolished by New Order Regime, like Harmonie and Des Indies Hotel, this Mosque has a better destiny. People still respect this Mosque as part of Jakarta’s local history, although its neighbors such as Museum Bahari, SyahbandarTower, Fish Market and VOC Shipyard buildings are entirely preserved in their original forms by government.
Fig. 8. The southwestern side, the courtyard, and the interior of the old Mosque, when the major conservation took place in 1996. Photo: Courtesy of Masjid Luar Batang.
Fig. 9. The minaret and the north-eastern side of the old Mosque, when the major conservation took place in 1996. Photo: Courtesy of Masjid Luar Batang.
However, besides the issue of historical preservation, the interesting thing is the relationship between the mosque and power; the mosque becoming one of spiritual destination from this country’s important elite. The consideration is how political symbols utilized as religious places to obtain spiritual benefits, besides political advantages received through these visits. This country has a long legacy of the connection between supernatural power and political power; from the Old Order Regime to the present government.[5] People’s understanding between religion and old tradition is sometimes mixed up, as shown from the practice of important elites. The separation between politics (secular) and religion (sacred), like in the West, results indisagreementsamong the majority of parliamentary members in this Eastern country. This is why spiritual or religious placesare important sites which are also effected by political intervention. In this case, this comes very close to representing the way architecture has sought to represent political space in the postcolonial age.
The Place and the Community
To enter the area of Luar Batang, visitors have to go through traditional ‘pasar’(market) next to fish market and cross a bridge only for people. Presently, Kampung Luar Batang is part of the ‘Kelurahan’ Penjaringan area, North of Jakarta. Situated in an area of 131,500 sqm in size, this kampong consists of 3 RW (Rukun Warga) and 37 RT (Rukun Tetangga). The largest is RW 3 about 69,500 sqm, where the Mosque is located.For the people who had livedfor decades in Kampung Luar Batang, the mosque becomes a spiritual centre that has an historical link to other spiritual centres in Jakarta. Luar Batang is one of a series of mosques built near water (coast and river) in the early era of colonial Batavia.[6] These connections (and disconnections) are at once hidden and visible. The centre (the Mosque), which is also public, is a sacred place, while the surrounding is social space combined with private dwellings. Streets become the main social space. People chat, gossip, perform events and play on the street. Here, people are more active in the exterior rather than interior space.
/ The MosqueFig. 10. Luar Batang’s Map.
/ RW 3
The Mosque
RW 2
RW 1
Fig. 11. The Division of RW.
The present population here is 7,895 inhabitants and the majority are Moslems (92%). This population figure is about thirty times greaterthan Luar Batang’s early population in the mid of 18th C. People in Luar Batang, originally were migrants from Java and Bugis/Makassar, and lately they are mixed with other indigenous ethnic groups in Batavia, forming a ‘Betawi’ culture. Most people here worked as lower income labourers whose monthly wages are under one million rupiahs. They work in Sunda Kelapa port, some work as fishermen/sailors, some open small businesses at home, some work as lower employees in companies and businesses outside the area. No people here work as civil servants. The ratio between female and male is 48% : 52%. Most females work as housewives, and some open food stalls or other small businesses at home. There are 2,551 family units and most live in RW 2 (about 42%). The density in this area reaches 0.06 per sqm.
The provision of public facilities, beside the Mosque, is small which only can be seen from schools (an elementary school, a Madrasah and a kindergarden) and RW offices. The only open public place is located in front of the Mosque area which is used also for a car park for the Mosque visitors. There are no health facilities in this area. People here have to go out to find the doctor and Puskesmas (small clinic). A few women have a profession as ‘dukun beranak’ (traditional midwife) to serve locally.
No / Public Facilities / Total1 / Luar Batang Mosque / 1
2 / PublicElementary School / 1
3 / Madrasah / 1
4 / Kindergarden / 1
5 / Public Parking for the Mosque / 1
6 / RW Office / 3
Table 1. Public Facilities in Luar Batang (2007). Surveyed by: Widyarko.
Electricity entered this area around 1980s, and now 100% of the houses here obtained electrical access. Somehouses are illegally hooked onto electric wires, which is very dangerous. Communication facilities are also something in common in this area. Owners of home telephones are plentiful. In some spots we can see public telephones. The only problem is water facilities. People rely on water from pipes rather than from private jet-pumps due to the salinity here which is mixed with sea water.