International Proceeding Conference on Multimedia, Architecture & Design (IMADe) Vol.1, October 2020 p-ISSN: (Print), e-ISSN: (Online) http://eprosiding.std-bali.ac.id/index.php/imade
THE CITY COMMUNITY PERCEPTION OF CATUSPATHA IN SEMARAPURA
Frysa Wiriantari1), Syamsul Alam Paturusi 2), Ngakan Ketut Acwin Dwijendra3) and I Dewa Gede Agung Diasana Putra
1) Student of Doctoral Program Engineering Science, Faculty of Engineering, Udayana University and Lecture of Architecture Department, Dwijendra University [email protected] 2) Lecture of Doctoral Program Engineering Science Udayana University [email protected] 3) Lecture of Doctoral Program Engineering Science Udayana University [email protected] 4) Lecture of Doctoral Program Engineering Science Udayana University [email protected]
ABSTRACT The existence of Catuspatha is identical to the embryo and also the development of an area. As the center of a city, Catuspatha has important elements around it such as the center of government, the field, and the market. Along with the passage of time, the meaning and function of Catuspatha need to be reexamined, especially for the people of Semarapura. This study raised the topic of city community perception of Catuspatha Semarapura in the contemporary era. The goal is to find out if there are meanings and function shift of the Catuspatha. The method used is a qualitative descriptive method, the search of data is implemented by observation methods, interviews, and research studies. Respondents were taken randomly with criterion: the resident of Semarapura, including the elder of the palace, temple priest, regent, government and other respondents aged between 26 to 60 years. This research uses the theory of perceptions primarily related to people's perceptions of the environment including perceptions of signs, symbols and spatial contained in the environment. From the results of the research obtained, respondents who were between 41 and 60 years argued that there is no change in meaning and function of the Catuspatha Semarapura, the addition of functions as the center of social and cultural activities as well as tourism activities including as a selfie object is a result obtained from respondents from the age of 26 to 40 years. Keywords: Catuspatha, Semarapura, perception, social, culture.
INTRODUCTION Klungkung Regency is one of the regencies in the island of Bali, the city center called Semarapura. In the era of the kingdoms, Klungkung Regency had an important role in the existence of Bali Island, this was because Klungkung Palace was one of the great kingdoms and had a strong influence on the surrounding (Agusintadewi, 2017). The developments of Klungkung include the city of Semarapura, closely related to cultural activities and social activities of the community (Mahendra, Paturusi, Dwijendra and Putra, 2019). These social-cultural activities give color and character to the region. Activities and the role of local culture in the region will provide a strong identity of the city of Semarapura, in addition, will affect the surrounding area (Dwijendra, 2016). It is important to understand how the culture of a place gives meaning to the region (Krase, 2011). One element of local culture that also characterizes the city of Semarapura is the existence of Pempatan Agung or better known as catuspatha (Mahendra et al, 2019). As one of the concepts of the cosmos macro that is owned and held firmly
International Proceeding Conference on Multimedia, Architecture & Design (IMADe) Vol.1, October 2020 p-ISSN: (Print), e-ISSN: (Online) http://eprosiding.std-bali.ac.id/index.php/imade by the Balinese people, catuspatha plays an important role in the development of the Semarapura city. Catuspatha itself comes from Sanskrit language which has a meaning of four paths. In other words, catuspatha is a four-way junction at a point in the region. These four roads form a cross pattern or a tapak dara (+) that symbolizes the swastika as a sign of good luck. For the Balinese Hindu people, the existence of catuspatha not only interpreted as a four- way junction but also contains meaning and very profound meaning is attributed to the sacred, social and cultural values of society. Not every crossroad that is in Bali is called catuspatha, but limited to the crossroad which is sanctified by the community and often called by Pempatan Agung (Djaja Bharuna, 2012). According (Krisna Adhi Dharma and Aulia, 2017) catuspatha is a traditional concept of street crossroads which is used as a city growth center with elements of the palace, wantilan (public open spaces), squares (green open spaces) and peken (market). Despite such results, the study of the power and transformation of architecture shows that not the entire central capital of the kingdoms has all four downtown facilities. The sacred concept of the catuspatha is believed to be the site of God Brahma (four faces) which is one of the embodiments of Trimurti as the God-Keeper of the universe. The existence of pempatan agung from the macro cosmos perspective of the Bali layout is central to a region and becomes the initial central point of regional development (Krisna Adhi Dharma and Aulia, 2017). Along with the development of technology and the passage of time, catuspatha (pempatan agung) located in the city center and identical to the center of the government (puri) during the kingdom period, experienced its main development relating to the meaning and function (Yudantini and Jones, 2015). Catuspatha, the symbol of the world's center, has shifted its meaning and function (Putra, 2005). The one that demonstrates the shift of the catuspatha function as the center of energy in an area and is an empty space is to move the building right in the middle center of catuspatha, which is often equipped with other aesthetic elements of traffic signs and other city elements (Djaya Baruna, 2012). This research aims to explore how the city's perception of catuspatha in Semarapura in the era of contemporary. The method used in this research is a qualitative descriptive method. Data search and analysis are based on observation and also interviews on the elder of the palace and also the community in the city of Semarapura.
DATA DESCRIPTION AND DISCUSSION Catuspatha as part of the economic, social, and cultural activities of society has developed over time. Currently, catuspatha not only serves as the center of the city of Semarapura, but also an integral part of the dynamics of economic, political and society (Joseph, 2008). The change of the economic layer structure of the community from homogeneous and limited to certain groups turned into heterogeneous structures originating from different regions. Not only the surrounding area but also from the opposite. This is very possible due to the ease of mobilization (Wiriantari and Semarajaya, 2018) The political structure was changed, the government system in which the castle as the holder of supreme power in the past shifted its role to hold power in the realm of customs and culture, while the administration is fully held by government agencies, in this case, the government of Klungkung regency (Wiriantari et al., 2020). The change from the government system to the democratic system, also demonstrated from the regional office of Klungkung Regent in the area is the main position for the place of the local leaders as stated in the Lontar Eka Pretamaning Brahmana Sakti Bujangga (Putra, 2005), And it affects land use around catuspatha. In the civic order, there is a change in the community mindset, the change of government system, which was once represented by the castle and located in the pempatan agung, is now replaced by the Regent Office or government office located in the area Catusphata, thus changing some layout of the building. It can be seen that the concept of
International Proceeding Conference on Multimedia, Architecture & Design (IMADe) Vol.1, October 2020 p-ISSN: (Print), e-ISSN: (Online) http://eprosiding.std-bali.ac.id/index.php/imade
Catusphata is not absolute and dynamic because it can follow the development of the times. Factors such as increasing population so that the increasing needs and activities of the community and changes in the governance system also affect zoning and orientation division. The change relates to equality in which the early years of the society regarded the king as a deity so that anything conveyed by the king was a commandment to be performed. The king takes a position like a god who controls as the rulling of the universe or ruler of heaven who is domiciled in the mountain (meru) as the center of the universe. The king in building the city including the King's Palace in it is a replica of the universe with the symbols of the mountain appearing in the palace or the place of worship of the country in the center of the kingdom. The king in it serves as the ruler deity of the smaller universe, the kingdom (Suwitha, 2019). Today the community is more equal, where everyone gets the same right and position before the law. So there is freedom in democracy (Brettell, 2000).
Figure 1. Influence of political structure change on land use in Semarapura Source: (Harrry Juliarthana, 2008)
Several studies related to catuspatha have stated that the function of catuspatha is as a city yard, where the location of the tawur ceremony is held on Tilem Kesanga Day and incidentally functions as a place to perform ritual activities such as ngulapin, nebusin, ngelawang, and others (Wiriantari et al., 2020). In the series of cremation activities, in this catuspatha there is a tradition of rotating the building of the body stretcher (bade) before proceeding to the cemetery. Whereas the initial meaning of catuspatha is a four-way junction which implies a tapak dara. A tapak dara symbolizes the universe, and also the symbol of antidotes for evil to be saved. On the other hand, an intersection of four is also the intersection of two axes: north-south and east-west. The intersection of the axis is the point 'zero' or the symbol of the void. Emptiness or windu also symbolizes the universe (Putra, 2003). Activities like the one above can be done well if the catusphata center is still empty. Once there is a building in the middle of the catusphata, there is disruption because the ceremonial facilities that are supposed to be at the center of the catuspataha can no longer be placed at the center. In fact, there is a tawur activity that moves to other places, for example to the square. Urban society according to Talcott Parson's theory is a group of people who have lived for a long time in a certain area and are bound by rules or laws. Urban communities generally have characteristics: individualistic, prioritizing factors of interest, less religious life than rural communities, more affected by globalization, heterogeneous and rational mindset, there are cultural blending and diversification (Umanailo, 2019). There are several groupings of generations by year of birth, namely baby boomers, generation X, generation Y, generation Z, Alpha generation and Beta generation (Noe, 2009). From the results of a survey of Semarapura people aged 26 to 60 years (generation X and Y) on the perception of the city community towards the Semarapura catuspatha in the present era, it was found that there were differences of opinion regarding the function and meaning of the catuspatha in the current era. People who come from generation X (age 60-40 years) argue that there is no change in meaning or function of the catuspatha, this
International Proceeding Conference on Multimedia, Architecture & Design (IMADe) Vol.1, October 2020 p-ISSN: (Print), e-ISSN: (Online) http://eprosiding.std-bali.ac.id/index.php/imade means that generation X still see the catuspatha as the center of a regional center so that the existence of the catuspatha is also sacred by the local community, besides that the catuspatha still functions as a center of religious and cultural activities. The addition of functions in the form of the construction of Puputan Klungkung Monument and Semarapura Museum as one of the landmarks of the city of Semarapura was initially in the location where the monument was built there was a catusphata element in the form of a banyan tree (associated with the Ngangget Bingin ritual) during the Meligia / Ngeroras / Memukur rituals. In the south of the monument, it was developed into a plaza for people to gather, especially young people at night hanging out (it did not exist in the 1970s) (Widyatmika and Wiriantari, 2017).
Figure 2. Catuspatha Semarapura as cultural and social space Source: Wiriantari, 2019
On the other hand generation Y (aged 39-25 years) sees catuspatha as a landmark/icon and aesthetic of Semarapura City, a very strategic position because it is located in the middle of the city, near the government center and the Klungkung Kingdom (Klungkung Castle) strongly supports this function. Catuspatha and its environment are considered tourist attractions and selfies spots that appeal to generation Y. Some mention that the function of the monumental building in the middle of the catuspatha is related to transportation and driving safety. Where in the catuspatha there are traffic lights to regulate the flow of traffic in the catusphata. The survey results also show that generation Y thinks that the monumental building in the middle of the catuspatha is only considered as a statue that has no meaning. From a religious aspect, generation Y views the catuspatha as the center of the Great Kesanga Tawur Ceremony in Klungkung Regency. From the cultural aspect, several art performances, such as the ogoh-ogoh parade, carnival, gong kebyar contest were also held in front of the catuspatha especially in front of the Puputan monument. Catuspata is also a trading center in Klungkung, many shops stand around catuspatha, plus an art market and night bazaar. Judging from the other functions of generation Y mentioned that one of the important functions of catuspatha is as a space that allows the flow of air and light for the surrounding area. So that the air and the degree of light around catuspatha can be maintained and provide good quality for the surrounding community.
CONCLUSION From the results of the above research, it can be concluded that the perception of urban communities towards the Semarapura catuspatha in the current era is that in general people still consider catuspatha as the center of the region, a place that is the focal point for the development of Semarapura City and even Klungkung Regency. Catuspatha is still considered as one of the centers of religious activity associated with carrying out the activities of Tawur Kesanga and Ngaben ceremonies. Catuspatha gives a very strong ritual and cultural meaning. Meanwhile, if viewed from the perception of people aged between 20 to 40 years (generation Y) catuspatha has an additional function, namely as a landmark (icon)
International Proceeding Conference on Multimedia, Architecture & Design (IMADe) Vol.1, October 2020 p-ISSN: (Print), e-ISSN: (Online) http://eprosiding.std-bali.ac.id/index.php/imade
Semarapura, this is due to the addition of aesthetic elements which in addition act as traffic signs as well as orientation. The placement of monumental buildings in the middle of the fourth section of the road and the addition of monument buildings to the north of catuspatha support the parade and cultural performances which are often centered at this location. The monumental building in the middle of the catuspatha and the Puputan Monument Building make this location a great choice for a vacation and tour. Many points of interest in this location make this object widely used as a location for selfies.
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