DOCSLIB.ORG

Masjid Agung Banten : Perpaduan Tiga Budaya Dalam Satu Arsitektur

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Masjid Agung Banten : Perpaduan Tiga Budaya Dalam Satu Arsitektur Seminar Ikatan Peneliti Lingkungan Binaan Indonesia (IPLBI) 1, A 365-368 https://doi.org/10.32315/sem.1.a365 Masjid Agung Banten : Perpaduan Tiga Budaya dalam Satu Arsitektur Bintang Widya Laksmi Arsitektur Islam, Program Studi Arsitektur, Sekolah Arsitektur Perencanaan dan Pengembangan Kebijakan, Institut Teknologi Bandung. Korespondensi: [email protected] Abstrak Banten merupakan daerah dengan letak strategis sebagai pelabuhan sekaligus pintu gerbang masuknya peradaban Islam di Pulau Jawa. Hal ini ditandai dengan adanya Masjid Agung Banten yang berdiri kokoh sejak abad ke-15 di utara kota Serang, Banten. Arsitektur dari masjid Agung Banten dapat dikatakan cukup unik, karena merupakan perpaduan antara arsitektur Jawa, Cina, dan Belanda. Keunikan ini lah yang menggugah saya untuk membuat Studi Kasus yang membahas lebih dalam mengenai pengaruh budaya Jawa, Cina, dan Belanda pada arsitektur bangunan bersejarah ini. Saya menguraikan satu per satu elemen bangunan yang terpengaruh oleh ketiga budaya tersbut. Dengan demikian saya dapat mengerti elemen apa saja yang terpengaruh oleh ketiga budaya tersebut serta mengerti keindahan dari perpaduan ketiga budaya tanpa saling menghilangkan keindahan budaya lainnya. Kata-kunci : Belanda, budaya, Cina, Jawa, perpaduan Pendahuluan Arsitektur Islam adalah sebuah karya seni bangunan yang terpancar dari aspek fisik dan metafisik bangunan melalui konsep pemikiran islam yang bersumber dari Al-Qur'an, Sunnah Nabi, Keluarga Nabi, Sahabat, para Ulama maupun cendikiawan muslim. Pemikiran islam di sini termasuk di dalamnya adalah nilai-nilai ajaran islam seperti penghambaan pada Allah, hubungan baik sesama makhluk hidup, dan nilai-nilai Islam lainnya. Dalam hal ini, arsitektur islam tidak hanya berbicara tentang bentuk-bentuk, lebih dari itu berbicara tentang kebermanfaatan bagi orang banyak, suasana yang ada pada bangunan tersebut, serta fungsi dari bangunan itu sendiri, sesuai dengan nilai-nilai Islam yang sudah disebut tadi. Masjid merupakan salah satu produk arsitektur Islam. Gaya dan bentuk masjid sangat terpengaruh oleh budaya, suku, dan etnis pada daerah sekitar tempat di mana masjid itu dibangun pada masanya. Inti dari tulisan ini adalah bagaimana kita bisa memahami peran dari rancangan Masjid Agung Banten yang merupakan sebuah masjid dengan perpaduan tiga budaya arsitektur yang berbeda, yaitu Jawa, Cina, dan Belanda. Objek dan Persoalan Masjid Agung Banten adalah salah satu masjid tertua yang ada di nusantara. Masjid ini merupakan masjid pusat penyebaran agama Islam di Banten. Masjid Agung Banten dibangun pertama kali oleh Sultan Maulana Hasanuddin (1552-1570), sultan pertama Kasultanan Banten yang juga putra pertama Sunan Gunung Jati, Sultan Cirebon. Masjid Agung Banten termasuk dalam wilayah Desa Kasemen, Kecamatan Kasemen, Kabupaten Serang, Provinsi Jawa Barat. Bangunan masjid berbatasan dengan perkampungan si sebelah utara, barat, dan selatan, alun-alun di sebelah timur, dan benteng/keratin Surosowan di sebelah tenggara. Salah satu keistimewaan Masjid Agung Banten adalah masjid ini dibangun oleh tiga orang arsitektur yang berbeda sehingga mempunyai ciri khas Sekolah Tinggi Teknologi Cirebon, Universitas Indraprasta, Universitas Trisakti Prosiding Seminar Heritage IPLBI 2017 | A 365 ISBN 978-602-17090-5-4 E-ISBN 978-602-17090-4-7 Masjid agung Banten : Perpaduan Tiga Budaya dalam Satu Arsitektur tiap-tiap arsitektur yang membangunnya. Yang Pertama adalah Raden Sepat, Arsitek Majapahit yang telah berjasa merancang Masjid Agung Demak, Masjid Agung Ciptarasa Cirebon dan Masjid Agung Banten. Arsitek kedua adalah arsitek China bernama Cek Ban Su. Lalu arsitek ketiga adalah Hendrik Lucaz Cardeel, arsitek Belanda yang kabur dari Batavia menuju Banten di masa pemerintahan Sultan Haji tahun 1620, dalam status mualaf dia merancang menara masjid serta bangunan tiyamah di komplek masjid agung Banten. Komplek bangunan Masjid Agung Banten memiliki luas area kurang lebih 1,3 HA yang dikelilingi oleh pagar tembok setinggi satu meter. Pada tembok sisi timur dan barat masjid masing-masing terdapat dua buah gapura di bagian utara dan selatan yang letaknya sejajar dan berdiri di atas pondasi stinggi kurang lebih satu meter di atas halaman. Ruang utama masjid ini memiliki bentuk persegi panjang dengan luas 25 x 19 meter. Gambar 1. Masjid Agung Banten tiga ciri budaya yang berbeda; menara, pendopo, dana tap yang menyerupai pagoda. Sumber : http://www.bantenwisata.com/2015/09/masjid-agung-banten.html Pembahasan Perpaduan budaya Jawa, Cina, dan Belanda pada arsitektur Masjid Agung Banten. 1. Budaya Jawa pada arsitektur Masjid Agung Banten Pada Masjid Agung Banten terdapat sebuah pendopo di sebelah selatan masjid, yang pada budaya jawa berfungsi untuk tempat berkumpul, musyawarah, dan segala aktivitas yang lebih profan (tidak bersangkutan dengan agama), meskipun memiliki fungsi yang lebih profane, pendopo ini dapat memberi manfaat bagi masyarakat sekitarnya, sesuai nilai-nilai Islam. Pada pendopo ini terdapat umpak batu andesit berbentuk labu ukuran besar yang terdapat pada tiap dasar tiang masjid dan juga pendopo digambarkan sebagai simbol pertanian untuk mengingatkan serta menunjukkan kemakmuran kesultanan Banten lama pada masanya. Umpak tersebut semakin memperkuat nuansa budaya jawa. Pengaruh budaya jawa ini tentu dibawa oleh arsitek bernama Raden Sepat. A 366 | Prosiding Seminar Heritage IPLBI 2017 Bintang Widya Laksmi Gambar 2. Umpak batu andesit berbentuk labu pada pendopo Masjid Agung Banten. Sumber :https://2dheart.wordpress.com/2011/1 1/14/masjid-agung-banten-di-serang-banten- lama/ 2. Budaya Cina pada arsitektur Masjid Agung Banten Pengaruh budaya Cina yang paling terasa pada Masjid Agung Banten ialah bentuk atap dari bangunan utama masjid. Atap dari masjid ini memiliki lima susun atap. Ini adalah karya arsitektur China yang bernama Tjek Ban Tjut. Makna dari lima susun atap tersebut adalah rukun Islam, namun yang menarik pada atap ini adalah dua tumpukan atap yang paling atas seakan terpisah dengan tiga tumpuk lainnya, hal ini mengesankan dua tumpukan atap tersebut digambarkan sebagai mahkota dari Masjid Agung Banten. Gambar 3. Atap Masjid Agung Banten yang terdiri dari 5 susun atap menyerupai pagoda. Sumber :https://www.indonesiakaya.com/kanal/foto- detail/perpaduan-arsitektur-budaya-di-masjid-agung- banten#lg=1&slide=3 3. Budaya belanda pada arsitektur Masjid Agung Banten Pada sisi timur masjid terdapat sebuah menara yang mirip mercusuar menjadi ciri khas Masjid Agung Banten. Terletak di sebelah timur masjid, menara ini terbuat dari batu bata, dengan diameter bagian bawahnya kurang lebih 10 meter. Untuk mencapai ujung menara, ada 83 buah anak tangga yang harus ditapaki dan melewati lorong yang hanya dapat dilewati oleh satu orang. Dari atas menara ini, dapat melihat pemandangan di sekitar masjid dan perairan lepas pantai, karena jarak antara menara dengan laut hanya sekitar 1,5 km. Dahulu, selain digunakan sebagai tempang mengumandangkan azan, menara ini juga digunakan sebagai tempat menyimpan senjata. Penggunaan menara pada masjid pada kala itu sebenarnya belum ada di pulau Jawa, ini merupakan pengaruh dari budaya Belanda yang dibawa oleh Arsitek Hendrik Lucaz Cardeel. Prosiding Seminar Heritage IPLBI 2017 | A 367 Masjid agung Banten : Perpaduan Tiga Budaya dalam Satu Arsitektur Gambar 4. Menara berbentuk seperti mercusuar yang berada di sebelah timur masjid, merupakan pengaruh dari budaya Belanda. Sumber : http://www.panoramio.com/photo/80864259 Kesimpulan Setelah melakukan pembahasan di atas, dapat dikatan Masjid Agung Banten merupakan hasil akulturasi dari beberapa budaya, yaitu Jawa, Cina, dan Belanda. Meskipun begitu, ketiganya saling melengkapi keindahan masjid secara harmonis dengan keunikannya masing-masing. Selain itu, elemen-elemen yang ada pada Masjid Agung Banten memiliki makna yang dapat menjadi pelajaran untuk kita semua. Acknowledgement Penulis berterimakasih kepada Dr.Eng. Bambang Setiabudi, ST., MT. selaku dosen pengajar mata kuliah AR4232 Arsitektur Islam, Institut Teknologi Bandung, untuk informasi, diskusi, dan komentar selama mata kuliah berlangsung. Makalah ini ditulis oleh Bintang Widya Laksmi (NIM 15214046) mahasiswa mata kuliah AR4232 Arsitektur Islam. Daftar Pustaka Iriyani, D. (2015). Masjid agung Banten. Dikutip dari http://kebudayaanindonesia.net/kebudayaan/1364/masjid-agung-banten Sejati, I.K. (2014) Wisata Ziarah Masjid Agung Banten. Dikutip dari http://www.ejawantahtour.com/2014/06/wisata-ziarah-masjid-agung-banten.html Sahar, R. (2011). Masjid agung Banten Sarat Nilai-Nilai Islam dan Multi Budaya. Dikutip dari http://ratnasahara-ratnasahara.blogspot.co.id/2011/01/masjid-agung-banten-sarat-nilai-nilai.html Deddyek. (2011). Masjid Agung Banten di Serang. Dikutip dari https://2dheart.wordpress.com/2011/11/14/masjid-agung-banten-di-serang-banten-lama/ A 368 | Prosiding Seminar Heritage IPLBI 2017 .
Load more

Recommended publications
  • Disaster Response Shelter Catalogue
    Disaster Response Shelter Catalogue Disaster Response Shelter Catalogue Disaster Response Shelter Catalogue Copyright 2012 Habitat for Humanity International Front cover: Acknowledgements Sondy-Jonata Orientus’ family home was destroyed in the 2010 earthquake We are extremely grateful to all the members of the Habitat for Humanity that devastated Haiti, and they were forced to live in a makeshift tent made of network who made this publication possible. Special thanks to the global tarpaulins. Habitat for Humanity completed the family’s new home in 2011. © Habitat Disaster Response community of practice members. Habitat for Humanity International/Ezra Millstein Compilation coordinated by Mario C. Flores Back cover: Editorial support by Phil Kloer Top: Earthquake destruction in Port-au-Prince, Haiti. © Habitat for Humanity International Steffan Hacker Contributions submitted by Giovanni Taylor-Peace, Mike Meaney, Ana Cristina Middle: Reconstruction in Cagayan de Oro, Philippines, after tropical storm Washi. Pérez, Pete North, Kristin Wright, Erwin Garzona, Nicolas Biswas, Jaime Mok, © Habitat for Humanity Internationa/Leonilo Escalada Scarlett Lizana Fernández, Irvin Adonis, Jessica Houghton, V. Samuel Peter, Bottom: A tsunami-affected family in Indonesia in front of their nearly completed Justin Jebakumar, Joseph Mathai, Andreas Hapsoro, Rudi Nadapdap, Rashmi house. © Habitat for Humanity International/Kim McDonald Manandhar, Amrit Bahadur B.K., Leonilo (Tots) Escalada, David (Dabs) Liban, Mihai Grigorean, Edward Fernando, Behruz Dadovoeb, Kittipich Musica, Additional photo credits: Ezra Millstein, Steffan Hacker, Jaime Mok, Mike Meaney, Nguyen Thi Yen. Mario Flores, Kevin Kehus, Maria Chomyszak, Leonilo (Tots) Escalada, Mikel Flamm, Irvin Adonis, V. Samuel Peter, Sara E. Coppler, Tom Rogers, Joseph Mathai, Additional thanks to Heron Holloway and James Samuel for reviewing part of Justin Jebakumar, Behruz Dadovoeb, Gerardo Soto, Mihai Gregorian, Edward the materials.
    [Show full text]
  • Adzan Pitu? Syncretism Or Religious Tradition: Research in Sang Cipta Rasa Cirebon Mosque
    HTS Teologiese Studies/Theological Studies ISSN: (Online) 2072-8050, (Print) 0259-9422 Page 1 of 7 Original Research Adzan Pitu? Syncretism or religious tradition: Research in Sang Cipta Rasa Cirebon mosque Authors: Adzan Pitu is one form of the legacy of Syarif Hidayatullah in spreading Islam in Cirebon. 1,2 Wawan Hermawan One of the ways in which Sunan Gunung Jati spread Islam is by building mosques. Linda Eka Pradita1,2 The construction of the Sang Cipta Rasa mosque aims to centre the spread of Islam in Cirebon Affiliations: and surrounding areas. A Mosque is symbolised not only as a place of worship but also as a 1Doctoral Student Indonesian place of studying Islam. This is what underlies the construction of the Sang Cipta Rasa mosque Language Education, Sebelas by Syarif Hidayatullah which is now in the Kasepuhan palace complex in Cirebon. The noble Maret University, Surakarta, goal is constrained by the evil intentions of the Mataram envoy who wished to thwart the Indonesia. construction of the mosque. Until today, when the People of Cirebon are affected by an epidemic such as measles, they have to perform Adzan Pitu to repel the outbreak and sacrifices 2Faculty of Teacher Training and Education, Majapahit as a condition to purify the spell that was spread by the envoy of Mataram. Adzan Pitu is a call Islamic University, Mojokerto, to prayer with seven people at the same time. It is a form of mixing of Islamic and Hindu Indonesia. culture. Adzan Pitu has character values in it, which include religious values, hard work and social care.
    [Show full text]
  • The Elements of Local and Non-Local Mosque Architecture for Analysis of Mosque Architecture Changes in Indonesia
    The International Journal of Engineering and Science (IJES) || Volume || 7 || Issue || 12 Ver.I || Pages || PP 08-16 || 2018 || ISSN (e): 2319 – 1813 ISSN (p): 23-19 – 1805 The Elements of Local and Non-Local Mosque Architecture for Analysis of Mosque Architecture Changes in Indonesia Budiono Sutarjo1, Endang Titi Sunarti Darjosanjoto2, Muhammad Faqih2 1Student of Doctoral Program, Department of Architecture, Institut Teknologi Sepuluh Nopember (ITS), Surabaya, Indonesia 2Senior Lecturer, Department of Architecture, Institut Teknologi Sepuluh Nopember (ITS), Surabaya, Indonesia Corresponding Author : Budiono Sutarjo --------------------------------------------------------ABSTRACT---------------------------------------------------------- The mosque architecture that deserves to use as a starting point in the analysis of architectural changes in Indonesian mosques is the Wali mosque as an early generation mosque in Indonesia. As a reference, the architectural element characteristic of Wali mosque (local mosque) needs to be known, so that this paper aims to find a description of a local mosque (Wali mosque), and also description of architectural elements of non- local mosques (mosques with foreign cultural context) because one of the causes of changes in mosque architecture is cultural factors. The findings of this paper are expected to be input for further studies on the details of physical changes in the architectural elements of mosques in Indonesia. The study subjects taken were 6 Wali mosques that were widely known by the Indonesian Muslim community as Wali mosques and 6 non-local mosques that were very well known and frequently visited by Indonesian Muslim communities. Data obtained from literature studies, interviews and observations. The analysis is done by sketching from visual data, critiquing data, making interpretations, making comparisons and compiling the chronology of the findings.
    [Show full text]
  • 46 Mohammad Imam Farisi Bhinneka Tunggal Ika [Unity in Diversity]
    Journal of Social Science Education ©JSSE 2014 DOI 10.2390/jsse.v14.i1.1261 Volume 13, Number 1, Spring 2014 ISSN 1618–5293 Mohammad Imam Farisi Bhinneka Tunggal Ika [Unity in Diversity]: From Dynastic Policy to Classroom Practice The purpose of this article is to discuss the concept of Bhinneka Tunggal Ika, in its narrowest sense, a policy on religious tolerance, as it is operationalized in social studies textbooks and in classroom practice in Indonesia. The focus of the research is on six electronic textbooks used by students aged 7‐12 years, in Indonesian elementary schools which are further considered in the context of Indonesian teachers’ actual experience of the operationalization of Bhinneka Tunggal Ika in a classroom setting. The study shows that the textbooks and classroom practice are able to describe and transform a concept such as Bhinneka Tunggal Ika into a real and meaningful concept or practice for students as practiced in the family, the school, the wider community and at a national level as well as in religious ceremonies, architecture, and gotong‐royong (or reciprocal) activities. However, the state also has a political goal and this concept should also be viewed as underlying cultural policy designed to build a character and civilization appropriate to a pluralistic Indonesian nation. Keywords: Bhinneka tunggal ika, dynastic policy, textbook, social Bhinneka Tunggal Ika is a concept dating back to the studies, elementary school third century which was central to the religious politics of 1 the ruling dynasty . It was later adopted by the Indonesian government as a motto of national unity.
    [Show full text]
  • Heritage, Conversion, and Identity of Chinese-Indonesian Muslims
    In Search of New Social and Spiritual Space: Heritage, Conversion, and Identity of Chinese-Indonesian Muslims (Op Zoek naar Nieuwe Plek, Maatschappelijk en Geestelijk: Erfgoed, Bekering en Identiteit van Chinese Moslims in Indonesië) (met een samenvatting in het Nederlands) PROEFSCHRIFT ter verkrijging van de graad van doctor aan de Universiteit Utrecht op gezag van de rector magnificus, prof.dr. G.J. van der Zwaan, ingevolge het besluit van het college voor promoties in het openbaar te verdedigen op vrijdag 24 februari 2012 des ochtends te 12.45 uur door Syuan-Yuan Chiou geboren op 24 september 1967 te Pingtung, Taiwan Promotor: Prof.dr. M.M. van Bruinessen This thesis was accomplished with financial support from the International Institute for the Study of Islam in the Modern World (ISIM), the Netherlands, the Chiang Ching-kuo Foundation for International Scholarly Exchange (CCKF), Taiwan, and the Center for Asia-Pacific Area Studies (CAPAS), RCHSS, Academia Sinica, Taiwan. About the author: CHIOU Syuan-yuan (邱炫元) is a sociologist, who is interested in exploring contemporary Indonesian Muslim society and Chinese-Indonesians. He obtains his PhD degree in Utrecht University, the Netherlands. He was involved in the International Institute for the Study of Islam in the Modern World at Leiden, the Netherlands, where he joined interdisciplinary projects, working on various issues of contemporary Islam in Africa, Middle East, Southeast Asia, and West Europe during 2001-2007. He has published several works about Chinese-Indonesian Muslims.
    [Show full text]
  • SUSTAINABILITY Report 2020 Genting Berhad 196801000315 (7916-A) OVERVIEW About This Report 1
    SUSTAINABILITY REPORT 2020 GENTING BERHAD 196801000315 (7916-A) OVERVIEW ABOUT THIS REPORT 1 MESSAGE FROM EXECUTIVE DIRECTOR AND PRESIDENT 3 KEY SUSTAINABILITY HIGHLIGHTS IN 2020 5 ABOUT GENTING BERHAD 6 OUR VISION 6 OUR MISSION 6 OUR CORE VALUES 6 OUR PROFILE 7 AWARDS 8 PART 1 OUR SUSTAINABILITY APPROACH 10 SUSTAINABILITY GOVERNANCE 12 STAKEHOLDER ENGAGEMENT 14 MATERIALITY ASSESSMENT PROCESS 16 5 SUSTAINABILITY PILLARS 18 PILLAR 1: MAINTAINING THE INTEGRITY OF OUR ASSETS 20 • Economic Performance 20 • System Effi ciency 22 • Sustainability Of Genting Berhad’s Key Companies 23 • Investment Portfolio Of Genting Berhad 26 • Intellectual Property Of Genting Berhad 27 PILLAR 2: REGULATORY COMPLIANCE 28 • Maintaining Approvals And Licenses To Operate 28 • Adequate And Reliable Financial Disclosures 28 • Environmental Management 29 PILLAR 3: CORPORATE CULTURE, BRANDING AND REPUTATION 34 • Genting Core Values 34 • Brand And Reputation 35 • Ethical Business Conduct 35 • Responsible Procurement Practices 36 PILLAR 4: LEADERSHIP AND SUCCESSION PLANNING 37 • Our Workforce 37 • Talent Attraction And Management 38 • Occupational Safety And Health 41 • Employee Development 43 CONTENTS • Succession Planning 43 PILLAR 5: COMMUNITY INVESTMENTS 44 • Corporate Social Responsibility 44 PART 2 SUSTAINABILITY SUMMARY 46 • GENTING SINGAPORE LIMITED 47 • GENTING MALAYSIA BERHAD 54 • GENTING PLANTATIONS BERHAD 62 APPENDIX 68 GRI CONTENT INDEX 69 GLOSSARY 75 OVERVIEW ABOUT THIS REPORT This is the fi fth annual edition of Genting Berhad’s Sustainability Report, covering the material economic, environmental and social topics and supplements the sustainability disclosures in the 2020 Annual Report. Genting Berhad has been reporting annually on its sustainability activities since 1982. SCOPE & BOUNDARY The scope of this report covers Genting Berhad (“Company”) and its principal subsidiaries (collectively referred as “Group” or “We” or “Our”).
    [Show full text]
  • The Royal Mosques in Indonesia from 16Th to Early 20Th Centuries As a Power Representation
    I.P. Nasution, Int. J. of Herit. Archit., Vol. 1, No. 3 (2017) 494–502 THE ROYAL MOSQUES IN INDONESIA FROM 16TH TO EARLY 20TH CENTURIES AS A POWER REPRESENTATION ISMAN Pratama NASUTION Department of Archaeology, Faculty of Humanities, Universitas Indonesia, Indonesia. ABstract This study describes the characteristics of the royal mosques in Indonesia from the 16th century to the early 20th century through the architectural and archaeological study of the building’s components. Royal mosques are meaningful in the concept of building because they are the places for sultans and their people to pray, and these mosques are located in the capital cities of the Islamic empires that rep- resent the sultans and became the identity of the characters of the Islamic empires in the past. Through architectural and archaeological studies of several kingdom’s mosques in Java, Sumatra, Borneo, Sulawesi and North Maluku, this research observes the data with the context of space (spatial) with the central government (the palace), squares, markets, tombs and other buildings of a king. In addition, this paper studied the aspects of power relations with the palace mosque as the centre of power, to reveal the power of representation in the mosque, with attention to the style of the building and ritual. The results obtained show that the royal mosques in Indonesia have special characteristics displayed in the building form and the local ritual practices that are different from non-royal mosques and the mosques outside of Indonesia as a strategy and resistance against global Islamic power relations in the past. Keywords: identity and resistance, royal mosque, the representation of power.
    [Show full text]
  • Makam Dan Masjid Masa Kesultanan Banten Abad XVI-XIX Masehi: Suatu Kajian Kode Budaya Tentang Kematian = the Burials and The
    Universitas Indonesia Library >> UI - Tesis (Membership) Makam dan masjid masa Kesultanan Banten Abad XVI-XIX Masehi: suatu kajian kode budaya tentang kematian = The burials and the mosques of Banten Sultante from XVI-XIX centuries a study of death's cultural code Ghilman Assilmi, author Deskripsi Lengkap: http://lib.ui.ac.id/detail?id=20432331&lokasi=lokal ------------------------------------------------------------------------------------------ Abstrak <b>ABSTRAK</b><br> Penelitian ini membahas mengenai makam dan masjid pada masa Kesultanan Banten Abad XVI ?XIX Masehi, sumber data terdiri dari kompleks makam di Masjid Agung Banten Lama, Masjid Kasunyatan, dan Masjid Kanari. Penelitian terfokus kepada kajian keletakkan makam pada masjid untuk mengungkapkan cultural code masyarakat masa Kesultanan Banten yang membedakan antara yang hidup dan yang mati, profan dan sakral, tempat tinggal dan bukan tempat tinggal. Selain itu, dilakukan kajian terhadap bentuk dan ragam hias nisan-nisan Sultan Banten untuk mengetahui identitas serta keistimewaan Sultan berhubungan dengan makamnya. Hasil kajian terhadap bentuk dan ragam hias nisan menunjukkan bahwa tidak ada keistimewaan yang dimiliki sultan berdasarkan nisannya. Sedangkan hasil kajian keletakkan menunjukkan bahwa culutral code masyarakat Kesultanan Banten tidak memperlihatkan pemisahan ruang antara yang hidup dan yang mati, profan dan sakral, tempat tinggal dan bukan tempat tinggal, akan tetapi masjid dianggap sebagai tempat yang paling sakral karena menjadi acuan yang hidup dan yang mati tersebut <hr> <b>ABSTRACT</b><br> This research discuss about the relation between tomb and mosque in the Sultanate of Banten XIX-XVI century AD. The source data consists of the tomb in the Great Mosque of Banten Lama, Kasunyatan Mosque and Kanari Mosque. The research focused on spatial study about tomb in the mosque to express the cultural code of Banten Sultante?s society that distinguishes between the living and the dead, the sacred and the profane, living space and refuse space.
    [Show full text]
  • 1 ANALISIS SEMIOTIK: PESAN DAKWAH DALAM ARSITEKTUR MASJID AGUNG PROVINSI BANTEN Muhamad Nur E-Mail: [email protected] F
    ANALISIS SEMIOTIK: PESAN DAKWAH DALAM ARSITEKTUR MASJID AGUNG PROVINSI BANTEN Muhamad Nur E-mail: [email protected] Fakultas Dakwah dan Komunikasi, UIN Syarif Hidayatullah Jakarta Fatmawati E-mail: [email protected] Fakultas Dakwah dan Komunikasi, UIN Syarif Hidayatullah Jakarta ABSTRAK Penelitian ini membahas masalah pemaknaan simbol dalam bagian-bagian arsitektur Masjid Agung Banten. Tujuan penelitian ini untuk mengetahui pesan dakwah yang terkandung pada arsitektur Masjid Agung Banten. Kegunaan penelitian diharapkan dapat menjaga pesan yang terkandung dalam arsitektur Masjid Agung Banten sejak dahulu zaman kesultanan Banten sebagai salah satu bukti peradaban Islam di Provinsi Banten. Metode yang digunakan dalam penelitian ini adalah kualitatif deskriptif. Dari penelitian ini diperoleh bahwa pesan dakwah yang terdapat dalam arsitektur Masjid Agung Banten terdiri dari pesan aqidah yang terdapat pada pintu. Kemudian pesan syariah yang terdapat pada tiang penyangga utama, jendela dan atap, serta pesan akhlak terdapat pada mimbar dan menara. Kata Kunci: Masjid, Pesan dan Banten. ABSTRACT This study addresses the issue of understanding symbols in parts of the architecture of the Great Mosque of Banten. The purpose of this study to determine the propaganda message contained in the architecture of the Great Mosque of Banten. Usefulness of the research is expected to keep the messages contained in the architecture of the Great Mosque of Banten Banten sultanate since ancient times as one of the proofs of Islamic civilization in Banten Province. The method used in this research is qualitative descriptive. From this research, the propaganda message contained in the architecture of the Great Mosque of Banten consists of aqidah message contained in the door.
    [Show full text]
  • Cars, Conduits, and Kampongs
    Cars, Conduits, and Kampongs <UN> Verhandelingen van het Koninklijk Instituut voor Taal-, Land- en Volkenkunde Edited by Rosemarijn Hoefte (kitlv, Leiden) Henk Schulte Nordholt (kitlv, Leiden) Editorial Board Michael Laffan (Princeton University) Adrian Vickers (Sydney University) Anna Tsing (University of California Santa Cruz) VOLUME 295 The titles published in this series are listed at brill.com/vki <UN> Cars, Conduits, and Kampongs The Modernization of the Indonesian City, 1920–1960 Edited by Freek Colombijn Joost Coté LEIDEN | BOSTON <UN> This is an open access title distributed under the terms of the Creative Commons Attribution-Noncommercial 3.0 Unported (CC-BY-NC 3.0) License, which permits any non-commercial use, distribution, and reproduction in any medium, provided the original author(s) and source are credited. The realization of this publication was made possible by the support of kitlv (Royal Netherlands Institute of Southeast Asian and Caribbean Studies). Cover illustration: front page issue 0 (1938) of the Vereniging Groot Batavia. Library of Congress Cataloging-in-Publication Data Cars, conduits, and kampongs : the modernization of the Indonesian city, 1920-1960 / edited by Freek Colombijn, Joost Coté. pages cm -- (Verhandelingen van het Koninklijk Instituut voor Taal-, Land- en Volkenkunde; 295) Includes index. “The origin of this book goes back to the conference on ‘The decolonization of the Indonesian city in (Asian and African) comparative perspective’, held in Leiden, from 26 to 28 April 2006” -- Preface. ISBN 978-90-04-28069-4 (hardback : alk. paper) -- ISBN 978-90-04-28072-4 (e-book) 1. Cities and towns--Indonesia--History--20th century. 2. Decolonization--Indonesia.
    [Show full text]
  • Banten Lama Landmark Based on Visitors Perception
    BANTEN LAMA LANDMARK BASED ON VISITORS PERCEPTION Sangiru1, Maria Immaculata Ririk Winandari2, Etty Retnowati Kridarso3 1 Mahasiswa Program Studi Magister Arsitektur Fakultas Teknik Sipil & Perencanaan 2,3Jurusan Arsitektur Universitas Trisakti, Jakarta Barat, Indonesia Email : [email protected] Abstract Old Banten Region is an area that is famous for trading at its time. Currently, related to the past glory this place turn into a religious tourist destination .There are still many relics of ancient buildings which show the image of the past glory as well as the element of the city image in Old Banten Region . This study has aim to explore the image of the city of Banten Lama based on visitors' visual perception. The research method uses visual perception method with a rating rating of 14 Landmarks (tetenger) selected based on case selection. Respondents consisted of 40 visitors. The results showed that the image of Banten Lama area based on visual perception of visitors was built based on the image of Banten Lama Great Mosque at 39.63%, Avalokitesvara Vihara 16.16% and Surosowan palace 9.76%. Keywords: Landmark, city image, visual perception, visitors, old Banten area 1. Background Old Banten as a strong City imagery or city identity regional image in Banten Province is very important for the shown by Banten Provincial development of a city; it can be a Regulation No. 2 of 2011 article 64 self-identity and attraction of a city or (a), the Banten Lama Area was region. The Old Banten Region designated a strategic area seen presents a visual image of from a cultural and social point of architectural splendor in the past view.
    [Show full text]
  • Study on the History and Architecture
    DIMENSI − Journal of Architecture and Built Environment, Vol. 44, No. 1, July 2017, 67-78 DOI: 10.9744/dimensi.44.1.67-78 ISSN 0126-219X (print) / ISSN 2338-7858 (online) THE THERMAL PERFORMANCE OF MOSQUE WITH DOME ROOF AND TAJUK LIMASAN (Case study: Ottoman Mosques in Turkey and Java Mosques in Indonesia) Sugini1*, Amalia Nur Fitriani2, Fahrun Reza Anggoman3 1,2,3 Architecture Department, Civil Engineering and Planning of UII, INDONESIA *Corresponding author; Email: [email protected] ABSTRACT The purpose of this study are: (1) Analysing the thermal quality of the mosques which use dome and Tajuk &Limasan roof especially seen on the thermal pattern and behavior; (2) Knowing how high a proportion of openings may affect the quality of the indoor thermal. The study was conducted on the mosques in the two regions with different climates. The objects of research are (1)the Great Mosque of Banten, (2) Great Mosque of Yogyakarta,both of them located in Indonesia and(3) Sehzade Mosque , (4) Mihrimah Mosque, located in Turkey. Data were collected by observation and secondary data. For the first purpose data is processed into information about: (1) thermal quality in space, (2) the pattern of thermal comfort, (3) the distinctiveness of the pyramid roof and dome. For the second purpose, the measurements of the openings dimensions, temperature and humidity are done. In addition, the macro climate secondary data per year in each city are collected indirectly. Data processing is done by calculation, use the chart manually and using software Autodask Ecotect. The results of this study are as follows: (1) Tajuk & Limasan-roofed mosque had more varied radiation temperatures in each month, while the dome mosque has relatively stable.
    [Show full text]