Journal of Comparative Cultural Studies in Architecture 12/2019 – pp. 29–34 JCCS-a

Ema Y. TITISARI, ANTARIKSA, Lisa D. WULANDARI & SURJONO

Understanding the Significance of Heritage Building: Candi Sumberawan in the Context of Urban Culture Die Bedeutung des Kulturerbes verstehen: Candi Sumberawan im Kontext der urbanen Kultur

ABSTRACT ZUSAMMENFASSUNG

Candi Sumberawan in Singosari, is still used Candi Sumberawan in Singosari, Malang, wird bis as a place of worship until now. Historically, its heute als Kultstätte genutzt. Historisch ist seine existence is related to Sumberawan water sources. Existenz mit den Sumberawan-Wasserquellen In the context of society, it is very important to verbunden. Im gesellschaftlichen Kontext ist es understand the significance of this building es- sehr wichtig, die Bedeutung dieses Gebäudes pecially for today’s society (including those with insbesondere für die heutige Gesellschaft (ein- different religious and cultural backgrounds) due schließlich derjenigen mit unterschiedlichem to the increasingly urbanized cultural dynamics. religiösen und kulturellen Hintergrund) aufgrund This is intended to make the preservation of his- der zunehmend urbanisierten kulturellen Dynamik toric buildings has more benefits and significances zu verstehen. Dadurch soll die Erhaltung histori- for the community. By using descriptive-qualita- scher Gebäude mehr Nutzen und Bedeutung für die tive methods, in-depth interviews, observation Gemeinschaft bekommen. Durch die Verwendung on people, activities, and space, as well as inter- deskriptiver-qualitativer Methoden, eingehender preting the meanings, the researchers found that Interviews, Beobachtung von Personen, Aktivitäten Candi Sumberawan has an important significance und des Raumes, sowie durch Interpretation der in preserving water resources and environmental Bedeutungen fanden die Forscher heraus, dass sustainability from the cosmological aspect. Candi Sumberawan eine wichtige Bedeutung für die Erhaltung der Wasserressourcen und die öko- Keywords: significance, heritage building, urban logische Nachhaltigkeit auch aus kosmologischer culture Sicht hat.

Schlüsselworte: Signifikanz, bauliches Erbe, urbane Kultur

JCCS-a 12/2019 29 Understanding the Significance of Heritage Building: Candi Sumberawan in the TITISARI et al. Context of Urban Culture

1. INTRODUCTION 2. METHODS

The aim of this study is to find the significance This research uses qualitative- descriptive method of Candi Sumberawan (Sumberawan Temple) for (Moleong, 2015). The researchers make observa- today’s society. Indonesian people, of whom tran- tions on space, people, and activities. The time sitioning from traditional culture to modern culture of observation becomes a context related to the (Santosa, 2008), often not ready when facing build- space, people, and activities. The observations ing conservation issue, especially in the case of are made on objects, either fixed, semi-fixed, temple preservation. Many temple conservation or non-fixed elements (Rapoport, 1990). In ad- activities were ‘stopped’ after building restoration dition to these field observations, the data were activities. The temple became an abandoned old also collected through in-depth interviews with the building in the midst of “new” buildings and people. key informants: religious ritual leaders, individual Moreover, many of them are not supported with ritual practitioners, temple caretakers, and com- good landscape arrangement. The temples become munity leaders. These data are then collected and ancient artifacts that are separated from the in- grouped into categories and analyzed inductively. creasingly urbanized communities. The interpretation of relationships that may occur between groups of categories is done to answer the Ideally, the conservation of historical buildings will research question that is the significance of Candi benefit the community, especially the surround- Sumberawan according to the today’s society. ing communities. It cannot be denied that cultural dynamics is one of the reasons for the separation of ancient buildings and its surrounding environ- 3. DISCUSSION ment. In the midst of a society that wants to be more ‘modern’, cultural and identities issues be- 3.1 Traditional (Pre-modern) and Modern come very important. According to Krakow Charter Culture 2000 and ICOMOS 1982, building conservation is not only aimed to preserve the tangible heritage The changes of traditional to the modern way of but also intangible heritage. Intangible heritage is thinking have an impact on the ‘loss’ of sacred spac- not only limited to oral traditions, skills, and ancient es and changes in the center of life or the center of knowledge, but rather on cultural values or​​ cultural the world. Pre-modern (traditional) society has a meanings (Titisari et al., 2016). In line with the desire to stay near the ‘center’ of the world, a space conservation objectives of the Indonesian Heritage that connects the God (Pugh, T., no date; Elliade, Conservation Charter 2003, this cultural meaning M., 1987). A home not only serves as a place to live can connect the disconnected enclaves. For a better but also as a representation of the cosmos. The de- future, understanding the meaning of this culture velopment process is the sacred process associated can be used as a tool to deal with the rapid dy- with the new life process (cosmogony). namics of the culture (Ashworth, 1991; Adhisakti, 2008; Mahuri, 2012) Modern culture places home as a mass industrial product that simply to meet the needs of shelter Candi Sumberawan is located at the foot of Mount (Tuan, 1990). The development of knowledge and Arjuno that is close to a cool and abundant water the changes of oral culture into writing culture source. It is assumed that this temple was built slowly make the material objects only appreci- at the end of Era (14th century). In ated by their physical-empirical form and ignores Kakawin Negarakertagama, this temple is written their meta-empirical elements (Klassen, W., 1992; with the name of Kasurangganan (paradise garden Pangarsa, G.W., 2006; Rappenglück, 2013). of angels). The community believes that the water is a tirta amerta thus inviting many people to per- form various rituals. They are not only Buddhists 3.2 Activities at Candi Sumberawan and Kejawen but also adherents of other religions who believe in the miracle of Sumberawan tirta The story of Tirta amerta (Amerta water) is a amerta. Every year, the residents of Toyomerto vil- myth that strengthens the existence of a place lage and the users of this water source hold a ritual (Mazumdar and Mazumdar, 2004). The efficacy of or ceremony called as Slametan Banyu. This ritual tirta amerta is to make those who drink can live is done as a sign of gratitude as well as a request eternally. Tirta amerta can cure diseases, bring to God to make the water continue to flow. miracles, give prosperity, improve rank and career, prevent bad luck, provide youthfulness, and offer Besides the visitors who come to do pilgrimages beauty. Someone who wants to get all the things and worship, there are many visitors who come above must perform several rituals such as medi- for sightseeing, doing research, sports, photo tating and taking a bath (kungkum, slulup, raup, shoots, study tours, or just looking around. In re- etc) conforming to the efforts of the Gods to stir cent years, arts and cultural activities have been Samudera Mantana to get amerta water (in the held in the area of Candi Sumberawan such as story of Tirta amerta). traditional dance, cultural festivals, and other art performances. According to the informants, Telaga Sumberawan (Sumberawan Lake) has been used as a place It is known that economic activity began to grow of ritual long before the temple was built. In the in Candi Sumberawan. This activity can have a book of Negarakertagama, the name Sumberawan positive impact on increasing the income of local is known as Kasurangganan (paradise garden of communities but can be a threat to the conserva- angels). In Negarakertagama, it is written that the tion activities of historic buildings. Therefore, the King of Majapahit, Hayam Wuruk, visited the place aim of this study is to formulate the significance of on his pilgrimage in the 14th century. In the story, Candi Sumberawan for the increasingly urbanized there is no mention of a temple; there is only a society who have different cultural backgrounds place called as Kasurangganan. Experts believed and beliefs. that Kasurangganan is a term for Sumberawan Lake (Suwardono, 2003) Figure 1 30 JCCS-a 12/2019 Die Bedeutung des Kulturerbes verstehen: Candi Sumberawan im Kontext der urbanen Kultur TITISARI et al.

The strong belief of the people of Tirta Amerta b) Individual or group ritual Sumberawan makes them name the local village as Toyomerto Village. This belief cannot be separated This ritual is carried out at certain times such as from Mt. Arjuno that is one of the holy mountains Friday night, Friday, Suro month, or on certain in . According to the Tantu Panggelaran, dates according to the day and day of birth. This Mt. Arjuno is part of Mt. Mahameru that is stretched ritual is done by praying or meditating near the out throughout Java Island because Semar moved stone ruins at the top of the . The top of the Mahameru from India (Jambudwipa) to Java stupa is believed to be the most sacred part of the (Yawadwipa) (Marsudi, 2017). The water that temple. comes out of the holy mountain automatically becomes holy. Some informants found that the Candi Sumberawan is damaged at its peak. function of the temple is to transform the moun- Archaeologists have not found the authentic data tain water to become equivalent with Amerta water. to restore this problem. The ruins of the top of the While on the other hand, other informants said that stupa are arranged at the north of the temple. The this water source is already equivalent with Amerta pilgrims put incense and flowers on the stones and water so that there is no need to transform again. pray to face the temple. The temple is merely functioned as a religious sym- bolic element. The praying activities are carried out in a closed room inside the Kolam Amerta (Amerta pool) or in Architecturally, Candi Sumberawan is quite unique. a small wooden building to the west of the temple. In general, stupa has a space to store relics, ashes, The wooden building is hexagonal and has a stilt statues, and inscriptions or reliefs on the surface, floor. There is a small window on the wall facing but, such reliefs, inscriptions, statues, ashes, or the temple. other items were never found in Sumberawan stu- pa. Historically, this stupa was founded by Singosari This prayer ritual is followed by a bathing ritual in Buddhists in the land of Kasogatan; a land that the Kolam Amerta or in Kolam Penguripan. There are King gave to Shiva-Buddhist priests for his services two private pools near the temple, namely Kolam to the country. Even though this building has a Amerta (east side) and Kolam Penguripan (west Buddhist pattern, the actors of religious activity in side). The informants claimed that the water from Sumberawan have varied religious backgrounds. Kolam Amerta can be used as an intermediary in terms of all necessities. The people believe that the Today, there are two groups of activities in the area sacred level is higher than the water from Kolam of Sumberawan, namely: religious activities and Penguripan. non-religious activities. The other religious actors do the bathing ritual without praying in front of the temple. They only 3.2.1. Religious Activities say “salaam” when entering the location of the temple and then take a bath in the pool. The in- The actors of religious activities come from sev- formants believe that there is mbaurekso (the spirit eral religions and beliefs, but they have a Javanese of the guarding ancestors) in that place including cultural background in general. They believe the Dewi Singowati and Resi Patmoaji. In addition to efficacy of the water as tirta amerta. They also the bathing ritual, the pilgrims also brought the believe that Sumberawan is the paradise garden water home as a medicine to drink every day. of angels. According to them, prayers and requests in this place can be granted quickly. Religious ac- tivities carried out at Sumberawan Site are a b) Slametan Banyu Waisak ceremony, Slametan Sumber, Bersih Desa, Slametan Banyu, bathing ritual, semedi (medita- The residents of Toyomerto Village perform the tion), and ancestral pilgrimage. annual ritual of Bersih Desa and Slametan Banyu every year. In the past, both rituals were held at different times. However, by considering the ef- a) Waisak Ceremony ficiency and effectiveness, those two activities are now held at the same time in the month of Sura There are several Buddhist sects in Malang, namely: that is the first month in Javanese calendar. Tantrayana, Mahayana, Kasogata, Budhayana, Tera Wadha, Sanyata/ Javanese Ngadas Buddhist, and The procession of the ceremony starts from the Vishnu/Javanese Gedangan Buddhists. According to east of the village intersection. The participants will the informants of Buddhist leaders, the commemo- wear traditional clothes and bring crops, tumpeng, ration of Waisak in Sumberawan was carried out food ingredients, plant seeds, and cakes. They head regularly every year since the 1990s. They chose to the water sources in which the ceremony will be Candi Sumberawan as the location of the ceremony led by a Kamituwo. by considering its historical and symbolic-structural value as well as the location and capacity. Then, they deliver respect and gratitude to their an- cestors. According to the Kamituwo and the temple The ceremony begins with pradaksina that is caretaker, the water is considered to sing dipundi- walking in a clockwise direction for 3 rounds while pundi which means something that is guarded as a humming the prayers and carrying flowers and in- testament to the ancestors as well as a legacy for cense. The ceremony is performed in the north of the next generation. They believe that the ances- the temple. In the procession, they add a pan- tors are still there with them, guarding the village cawarna candle (5-colored candle), Sedap Malam and water sources. flower, and Buddha statue on the north side of the temple. The participants of the ceremony sat fac- In this ceremony, the villagers ask the God to keep ing the statue and temple while the priests who the village safe, secure, and prosperous. Now that led the ceremony turned their backs on the temple most of the villagers embraced Islam, the prayers and faced the participants. The temple is the main also include salawat as taught in Islam. Even so, orientation in this activity. according to the Kamituwo, the essence of the JCCS-a 12/2019 31 Understanding the Significance of Heritage Building: Candi Sumberawan in the TITISARI et al. Context of Urban Culture

rituals does not change that is to express gratitude panorama and cool water by bathing in the lake or for the water and, at the same time, to ask for the just soaking their feet in the river. There are also sustainability of water resources. people who deliberately come to take a bath for their health. It is important to note that they bathe In Slametan Banyu and Bersih Desa ceremony in the lake and not in one of the sacred ponds. (Tirta Amerta Sari), tumpeng and all kinds of items According to them, the water comes from the same they carry for this ceremony are placed in the field source so that it has the same benefits. within the area of the temple. Tree seeds are placed on the south side of the temple to be planted in the The efforts to increase the tourists are conducted next day. On the one hand, the tumpeng is eaten more actively and seriously in the past four years. together while the food ingredients and other items The Singosari Cultural Festival and Suro the 1st can be taken by all residents through jabutan tra- Religious Tourism are held to increase the num- dition. The ceremony will be followed by a village ber of tourists. In 2017, there was a Sumberawan party in the form of a puppet-shadow play ( Tourism Relaunching aimed to attract more tour- kulit) and music performances in the village. In this ists. The tourism concept is adjusted to the trend Banyu Slametan ceremony, the temple does not of the year that is to build such Instagram-able become the orientation of the activity. natural tourism. They created new spots in the pine forest area such as Hammock Garden, Flower Garden, Garden, and Lampion Garden. Candi c) Slametan Sumber Sumberawan and pine forest are also widely used as a shooting location for pre-wedding photos, The ceremony of Slametan Sumber is carried out magazines, and fashion. According to the actors by the users of the water resources such as Job of this activity, Candi Sumberawan is unique and Training Center of Singosari, Abdurrahman Saleh exotic as an object or photo background. Airport, and Army Strategic Command. The im- plementation time is varied depending on each group. The purpose of this Slametan Sumber is b) Sport activities similar with Slametan Banyu that is to thank and ask the God to keep the water remain abundant. On Sunday mornings and holidays, visitors do This ceremony also invites kamituwo and the tem- sports activities like cycling, hiking, walking, and ple caretaker as prayers leader. After praying, they gymnastics in Sumberawan. Some of them come eat tumpeng together. alone and some of them come in groups. Besides exercising, they enjoy the panoramic beauty, cool air, and fresh water. All of those things are consid- 3.2.2 Non-Religious Activities ered fun by the visitors because, averagely, they have a solid work routine (Monday to Friday or The non-religious activities conducted at even Saturday). Sumberawan Site are research, study tours, tours, training and education, sports, art attractions, art festivals, photography, camping, water sources c) Study Tour and Environmental Conservation conservation, and bathing in the lake/swamps. Candi Sumberawan is one object of a study tour for elementary and middle school students. They usu- a) Tourism and Photography Activities ally come in groups. Besides students, researchers and academics also conduct research activities at The temple is located at the foot of the mountain, Candi Sumberawan. The researchers usually ex- in the middle of pine woods, and near the rice field. amine the culture, buildings, architecture, cultural The air is cool and has the panorama of the typi- arts, water sources, tourism, natural history, an- cal rural atmosphere. Those who visit this site are thropology, and social sciences. local and foreign tourists. They enjoy the natural

Figure 1 Figure 2

Figure 1 Slametan Banyu (source: Dhika Toyomerto 2017)

Figure 2 Amerta pool (source: Ema 2017)

Figure 3 Waisak Ceremony (source: Ema 2017)

Figure 4 Personal ritual on Suro month. (source: Ema 2017) Figure 3 Figure 4 32 JCCS-a 12/2019 Die Bedeutung des Kulturerbes verstehen: Candi Sumberawan im Kontext der urbanen Kultur TITISARI et al.

A group of environmentalists also likes to conduct parking lots by the private sector and Indonesian research and conservation activities; both tem- State Forest Company (Perhutani) shows that there ple conservation and water source conservation. are economic interests behind the efforts to ‘raise’ Routinely and incidentally, they plant tree seeds, the popularity of Candi Sumberawan. In fact, the clean the water channels, clean the rivers, and information about temples, history, and lessons clean the surrounding environment. delivered to visitors is still not provided properly.

3.3 The Significance of Candi Sumberawan 3.3.2 The Significance of Candi Sumberawan from Religious Activities 3.3.1 The Significance of Candi Sumberawan from Non-Religious Activities For Buddhists, Candi Sumberawan is a symbol of Buddha and a symbol of Buddhist triumph in the Sorkanto and Rahardjo stated that the character Singosari-Majapahit era. The ritual of pradaksina in of urban society is less religious (secular), rational, the celebration of Waisak is a form of appreciation open-minded, dynamic, and have such labor divi- and respect for Buddha. The ritual was exemplified sion, the clear boundary in between the citizens, by the disciples of the Buddha, Brahma Sahampati, high social mobility, diverse and heterogeneous in and Yang Arya Maha Kasappa (Sugata, 2016). culture, and clear social change (Soekanto, 1998; Pradaksina is a puja bakti ritual (devotion) in the Rahardjo, 1999). Urban society, as an industrial- preparation of the main ceremony. In pradaksina, modern society, has been preoccupied with the the pilgrims walk around the stupa clockwise for 3 density of activities from morning to night. They times. The Stupa is the ‘substitute’ of the Buddha need a recreation and sports in their spare time. when he died. This ritual shows that the Buddha is the center of life or, in other words, the main hu- Based on the activity observed in Candi Sumberawan, man. Buddha is a human who has reached the peak this temple is potentially be developed as a natural of perfection known as muksya or nirvana. At this and historical tourist attraction. This is what the point, such human can meet and unite with God, government and the private sector are trying to do; the center of all universe. to boost the local economy in particular. Javanese (Buddhist Shiva) believes that Despite the slow progress, the efforts to increase the water that comes out of the holy mountain tourist visits at Candi Sumberawan began to show is a holy too. distinguish banyu results. Stall arrangement and toilet renovation (intended for ordinary water) and tirta (holy wa- were done in 2016. The construction of lodging ter or sacred water). To strengthen the efficacy of (Pondok Santri), flying fox, and stalls on the north water, Javanese people build a sacred building or side of the site were carried out in 2015-2017. statue of the fountain (jaladwara) such as those in In 2015, the government and the private sector water sources at the foot of Mount Penanggungan organized the Singosari Culture Festival featuring (Candi Belahan and Jalatunda), Candi Songgoriti, the Kertanegara Sendratari at Candi Sumberawan. and Candi Tikus. With this, the holy water is be- Then, in 2017, Candi Sumberawan Tourism lieved to enrich the community. The water which Relaunching was held by building the Hammock flows through rivers kalen( ) is used for agriculture Garden, Flower Garden, Batik Garden, and Lampion and household needs. Thus, the people get ben- Garden. Therefore, it can be said that this tourist efits from crops fertility and water purity. Candi attraction is adjusted to the trend of urban lifestyle. Sumberawan is an element to strengthen the ef- ficacy of Sumberawan water purity. This element According to the informants from non-religious visi- displays the symbol of Buddha (stupa) because it tor groups, Candi Sumberawan has exotic values. was built by Javanese Buddhists. Its natural nuances support the refreshing activities of the busy city. They appreciate the temple as a Water sources have a special meaning in Javanese historical building which has exotic values. All in- beliefs. Javanese people believe that the source formants claim that they all get the sacred nuances. of water is guarded by ancestral spirits (Santosa, Even though they take pictures around the temple, 2016). In the structure of the Javanese village, they still maintain their attitude and politeness. the water source is located outside the settlement There are no visitors who take improper actions. area. The goal is that between humans and the spirits of those who have died will not interfere Researchers (archaeologists, artists, conservation- with each other. ists, cultural observers, and other researchers) value the temples as historical objects of cultural The community of Toyomerto Village also be- value. The younger generations ​must comprehend lieves this value. Generally, there is a punden (the these values because the glamor of urban culture founder’s tomb/sing mbabat alas) near the wa- makes the changes flow so fast and dynamic that ter source whereas, in Sumberawan, there is no they become unfamiliar with their own culture (Bird punden found. There are only two nameless graves et al., 2012). The young generation is a lack of managed by the jaran kepang (Javanese tradition- understanding of their own culture making them al horse dance) players. The caretaker of Candi separated from the local culture. As a result, the Sumberawan said that the temple is a representa- cultural identity is eroded and will change the val- tion of punden in the sense of sing dipundi-pundi ues ​and social relationships (Gupta and Ferguson, (guarded, respected, and appreciated). 1992; Nagel, 1994). The cultural observers, artists, and researchers held Cultural Festivals, discussion Slametan Banyu and Slametan Sumber are the ef- forums, and seminars to raise the popularity of forts to maintain the sustainability of water sources. Sumberawan Sites. Tourism is an added value and With this event, the message of ancestral heritage is the next goal for them. was conveyed through the symbolic representa- tions of ceremonies and the physical artifacts of Tourism activities provide economic value to the the temple. The sustainability of water resources is community and government. The construction interpreted as the survival of agricultural life which of Pondok Santri, flying foxes, stalls, toilets, and is the center of village life. JCCS-a 12/2019 33 Understanding the Significance of Heritage Building: Candi Sumberawan in the TITISARI et al. Context of Urban Culture

Ema Yunita Titisari, ST., MT. Waisak, Slametan Banyu, and Bersih Desa are the Bird, J. et al. (2012) Mapping the futures: local cultures, global Ema is Lecturer at the Fac- reflections of cosmological values. The actors of the change. Routledge. ulty of Architecture of the ritual “return” to the starting point: the first ‘human’ Universitas Brawijaya Malang Elliade, M. (1987) The Sacred and The Profane, The Nature of , is currently working (ancestor, founder of the village), the main ‘human’, Religion. New York: Harcourt, Brace &World Inc. on her PhD at the Universitas exemplary, and source of water. Water sources are Brawijaya. The field of science the source of life, the main point of village life, and Gupta, A. and Ferguson, J. (1992) ‘Beyond “culture”: Space, iden- he pursues is Archi- tity, and the politics of difference’, Cultural anthropology. Wiley tecture. The research that is moreover. This can be said as the ‘cosmos’ of the Online Library, 7(1), pp. 6–23. being carried out is the subject village community. By maintaining the relation- of cosmology of space with the ships with the ancestors, sources of water, and God object Sumberawan in Malang. Klassen, W. (1992) Architecture and Philosophy, Hermeneutics, Some articles that have been (Gusti), the people expect a better life. Slametan Deconstruction. Cebu City Philipines: University of San Carlos. written include The Meaning of Banyu and Bersih Desa is a manifestation of gratitude Alley as a Communal Space in and appreciation to the ancestors (Siswadi, Taruna Lelono, T. M. H. (2014) ‘Sacrificial Rite in The Mayu Desa, Tengger Kampung Kidul Dalem Malang, and Purnaweni, 2011; Lelono, 2014). Even though Megalithic Tradition (Ethnoarchaeology Study)’, Berkala Water Resources as Axis Arkeologi, 34(2). Mundi: an Efforts to Preserve it is not a punden in the village, Candi Sumberawan Water Resource Sustainability. means water resources (Wurianto, 2012). Mahuri, M. (2012) ‘Perwujudan Konsep dan Nilai-Nilai Kosmologi Pada Contact: [email protected] Bangunan Rumah Tradisional Toraja’, Jurnal Arsitektur, 2(1).

Prof.Ir. Antariksa, M.Eng., Candi Sumberawan symbolizes Mount Mandara Marsudi, M. (2017) ‘Bangkitnya Tradisi Neo-Megalitik di Gunung Ph.D. (Mandara Giri). According to the Book of Adiparwa Arjuna’, Jurnal Sejarah dan Budaya, 9(1), pp. 79–87. Antariksa is Professor at the (Kitab Adiparwa), Mount Mandara was used to stir Faculty of Architecture, Uni- versitas Brawijaya Malang Samudera Mantana in order to get amerta water Mazumdar, S. and Mazumdar, S. (2004) ‘Religion and place at- Indonesia. The field of sci- stored in the ocean floor. The caretaker of Candi tachment: A study of sacred places’, Journal of environmental ence he pursues is Nusantara Sumberawan claimed that Tirta Amerta can be in- psychology. Elsevier, 24(3), pp. 385–397. Architecture and Architectural terpreted as a semen that is the water of life or Preservation. The books that Moleong, L. J. (2015) ‘Metodologi Penelitian Kualitatif, Cetakan 34. have been written include: the essence of life. As an information, fertility is ed’. Bandung: PT Remaja Rosdakarya. Teori dan Metode Pelestarian a guarantee for the continuity of human genera- Arsitektur dan Lingkungan Binaan (Theories and Meth- tion. This concept is symbolized by lingga-yoni. It Nagel, J. (1994) ‘Constructing ethnicity: Creating and recreating ods of Preservation of Archi- is found that the temple is a symbol to remind the ethnic identity and culture’, Social problems. Oxford University tecture and the Built Environ- people of life’s starting point and its human nature. Press, 41(1), pp. 152–176. ment), Pelestarian Arsitektur Pecinan (Preservation of the Human must return to their ‘starting point’ to be Pangarsa, G.W. (2006) Merah Putih Arsitektur Nusantara. Architecture of Chinatown), able to understand themselves and their goals. The Yogyakarta: Andi Offset. dan Pelestarian Arsitektur dan temple becomes a monument which shows that Kota yang Terpadu (Preserva- Pugh, T. (no date) ‘2001). Flood Reptiles, Serpent Temples, and the tion of Integrated Architecture the main point of life is nirvana; God the Creator, Quadripartite Universe: The Imago Mundi of Late Postclassic and Cities). where he came from and where he will return. At Mayapan’, Ancient Mesoamerica, 12(2), pp. 247–258. Email: [email protected] this nirvana, a man can ‘meet’ the Gusti (God). This is the meaning which lies behind the figure of Rahardjo, M. D. (1999) Masyarakat madani: agama, kelas menen- Dr. Lisa Dwi Wulandari, gah, dan perubahan sosial. Jakarta: Kerjasama Pustaka Lp3es ST., MT. tangible Candi Sumberawan. Lisa is Lecturer at the Institute de. Lembaga Studi. of Architecture, Universitas Brawijaya Malang Indonesia. Rapoport, A. (1990) The meaning of the built environment: A non- The field of study she pursued 4. CONCLUSION verbal communication approach. University of Arizona Press. was landscape architecture, architecture and urban space. The improvement of urban culture has made the Rappenglück, M. A. (2013) ‘The Housing of the World: The The written works include Significance of Cosmographic Concepts for Habitation’, Nexus Space Metaphor Concept in Ur- people appreciate Candi Sumberawan as a place of Network Journal. Springer, 15(3), pp. 387–422. ban Public Open Space, Tipolo- recreation, photography, and object of study. Even gi Lansekap Pesisir Nusantara, though they value this temple ‘only’ as a sacred dan Proses Perubahan Ruang Santosa, E. B. (2016) ‘Ruang Permukiman Tradisional Jawa Berbasis Spasial di Permukiman Dusun object from the past, they still maintain the atti- Perlindungan’, Journal of Regional and City Planning, 27(1), pp. Baran Kidal Malang. tude and behavior in the temple environment. The 16–24. doi: 10.5614/jrcp.2016.27.1.2. Email: lisaromansya@yahoo. number of people who come to get benefits from co.uk the water shows that the significance of the temple Santosa, J. (2008) Arsitektur-Kota Jawa: Kosmos, Kultur, dan Kuasa. Jakarta: Centropolis Universitas Taruma Negara. Dr. Ir. Surjono, MTP as a place of worship is still quite strong. Surjono is Lecturer at the Siswadi, S., Taruna, T. and Purnaweni, H. (2011) ‘Kearifan lokal Regional and Urban Planning The important meaning of the temple found in this dalam melestarikan mata air (studi kasus di Desa Purwogondo, Department of Brawijaya Uni- research is the relationship between the temple and Kecamatan Boja, Kabupaten Kendal)’, Jurnal Ilmu Lingkungan, versity Malang Indonesia. The 9(2), pp. 63–68. field of science is development water sources. This relationship is not only about research, local government, water purity, but the existence of the temple is a gender and development, Soekanto (1998) Sosiologi, Suatu Pengantar Psikologi. Jakarta: development economics and monument that reminds us of the sustainability of Pegrankindo Persada. community. Works that have life, especially in relation to water. Each ritual is a been written include: Urban contemplation to ‘return’ to our starting point. The Sugata, F. (2016) ‘Keterkaitan Aktivitas Pradaksina pada Ragam Sustainability Assessment and people believe that it can give them a better future Tipologi Bangunan Stupa’, Serat Rupa Journal of Design, 1(2), Ranking of Cities, Form of For- pp. 210–234. est Resource Management in or sustainability of life (in the story of the amerta Kololio Village Togean Island water, it is called as ‘eternity’). With the existence of Suwardono (2003) Stupa Sumberawan. Middle Sulawesi, The Roles of Institution in Fighting Against this temple, the urbanized society still able to main- Poverty, Lessons Learnt From tain their behavior to not do improper things around Titisari, E. Y. et al. (2016) ‘Makna Kultural Situs Sumberawan : Masa and Sustainability Assessment the temple. They also guard themselves against Lalu , Masa Kini , dan Masa Depan’, pp. 63–68. of Indonesian Urban Kampong. prohibited acts. In this case, Candi Sumberawan Tuan, Y.-F. (1990) Topophilia: A study of environmental perceptions, Email: [email protected] has an important significance in maintaining the attitudes, and values. Columbia University Press. sustainability of the cosmological aspects. Wurianto, A. B. (2012) ‘Aspek budaya pada upaya konservasi air dalam situs kepurbakalaan dan mitologi masyarakat Malang’, REFERENCES Jurnal Humanity, 4(2).

Adhisakti, L. T. (2008) ‘Kepekaan, Selera dan Kreasi dalam Kelola Kota Pusaka’, in Badan Pelestarian Pusaka Indonesia Acknowledgment (ed.) Temu Pusaka 2008 “Pelestarian Pusaka versus This research is part of the dissertation that is being Pengembangan Ekonomi?” Bukittinggi: Badan Peles- compiled by the author. We would like to thank the tarian Pusaka Indonesia. Ministry of Research, Technology, and Higher Education of the Republic of Indonesia for giving BPPDN scholar- Ashworth, G. J. (1991) Heritage planning: conservation as the man- agement of urban change. ships and research grants for the doctoral dissertation to support the author’s doctoral study. 34 JCCS-a 12/2019