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Magersari: Restructuring Gendered Space in Vernacular Settlement Case Study: Particularly Dalem (Noble's Residences) in Surak

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Magersari: Restructuring Gendered Space in Vernacular Settlement Case Study: Particularly Dalem (Noble's Residences) in Surak Informal Settlements and Affordable Housing Meeting and Conference, Semarang 22nd – 23th February 2007 MAGERSARI: RESTRUCTURING GENDERED SPACE IN VERNACULAR SETTLEMENT CASE STUDY: PARTICULARLY DALEM (NOBLE’S RESIDENCES) IN SURAKARTA Mohamad Muqoffa Department of Architecture Sebelas Maret University Surakarta (UNS) (Email: [email protected]) Abstract The starting point of this paper is the spatial phenomena: magersari; the right of abdi dalems to occupy the land or a part of dalem (noble’s house). Abdi dalems work as servants for the noble in exchange for a place to live, to receive the good fortune of blessing (berkah). The objective of this paper is to restructuring gendered space of magersari as a part of Javanese vernacular settlement: dalem. Dalem actualize as masculine domain. Furthermore abdi dalem imitate to noble’s social construct, so that magersari is arranged by gender concept. The purposes of this paper are to understand the links between social phenomena and setting (vernacular settlement), and to explore the spatial segregation based on gender and to define domain of gender concept. Furthermore the purpose this paper is to restructure gendered space in magersari. Keyword: magersari, gendered space, dalem, to restructure I. INTRODUCTION Based on cultural historicity, Surakarta was an aristocratic city where separated into inner city and rural district. A Sociologist, Soemardjan (1981) and an archeologist, Adrisijanti (2000), suggested that segregation consider to cosmological concept which divided Surakarta to some conceptual spatiality, i.e. nagarigung (centre, inner city) and mancanegara (rural district). The Sunan of Surakarta, whose title was Sunan Paku Buwono and most of his families used to live in the keraton (palace) which nowadays stands as a monument to Javanese culture, spirit of Java and in dalems (noble’s houses). The keraton and most of the dalems are laid in nagarigung area. The world view of Javanese family relates to social construct that so- called patriarchy. These social construct actualized the relationship between woman and man, which woman became subordinate. In the largest Javanese house, the keraton, there was gender’s construct, which Sunan (the king) separated domestic activity into two domains, woman’s domain and man’s domain. These also transform into architecture, which express as keputren (woman’s domain) and keputran (man’s domain). Dalem has similar arrangement 44 Informal Settlements and Affordable Housing Meeting and Conference, Semarang 22nd – 23th February 2007 where it separated into two to domains. Pendhapa and its surround (front zone) are man’s domain, and dalem and its surround (back zone) are woman’s domain. Doing my research which I conducted in 1997 shown that particularly dalems have different phenomena of spatial segregation based on gender. To understand the inhabitants’ construct of gender, we need to observe the people who live in the Javanese house. According to my research the construct of gender in particularly dalems were different, even though all of them were noble. What is the conceptual reason behind these phenomena? In more specific questions: what are the differences of gender bias and their expression in spatial order (architecture) in each dalem in Surakarta? Magersari where abdi dalems used to live in also separated into two domains, i.e. man’s domain and woman’s domain. The question is what kind of spatial segregation based on gender is arranged in magersari? The purposes of this paper are to understand the links between social phenomena and setting (vernacular settlement), and to explore the spatial segregation based on gender and to define domain of gender concept. The method can be divided in three phases, first to choose the district as an object or setting (as urban living). Second, to choose the Jawanese houses as samples. They were chosen by purposive sampling technique. Third, to identify the phenomena of gendered space. Fourth, to analyze the data and information related to the phenomena. The district or object was selected by purposive sampling. The selection criteria used is district which has characteristic of vernacular settlement. II. DALEM: THE LIVING HISTORIC SETTLEMENT OF SURAKARTA The dalem or noble’s house is usually a complex of buildings which is consisting of two until four buildings and it is surrounded by high wall. Each building has different type of Javanese traditional architecture, i.e. pendhapa, dalem, gandhok, etc. Almost all of the dalems have a gate (or sometime two gates). To enter the dalem one passes trough a gate. The orientation of dalem is always to the north or south. The user of dalem is usually the noble and his family, and also abdi dalems (servants) and his family. Abdi dalems usually used to live in magersari. The magersari system which is a symbiotic relationship of mutual dependence between abdi dalems and the noble’s family. The user of magersari which belong to two groups: the abdi dalems families who live and work there, and the noble’s family whose members belong to the priyayi. On the other hand, Javanese house as a research sample is a typological of Javanese house, which refer to some of writings on the Javanese house, i.e.: . Javanese house is a house which consist of specific expression or form, i.e.: Joglo, Limasan, Kampung, and Mesjid (Suto Prawiro, terjemahan, 1969). Javanese house is a house which consist of varied house-form, i.e.: griya Tajug, griya Jugloro, and griya Limasan (R. Sastra Wiryatma, terjemahan, tt). Javanese house is a large settlement, and also means: house-form, wood’s construction (R.Slamet Soeparno Kridosasono, terjemahan, 1976:1). Dhapuring griya Jawipunika ugeripun namung warni sekawan: Joglo, Limasan, Kampung, Masjid (transkripsi oleh Suroso, 1982:9). Javanese house is a house which varied form, i.e.: Joglo, Limasan, Kampung, Tajug dan Panggang-pe (Hamzuri, tt: 14). 45 Informal Settlements and Affordable Housing Meeting and Conference, Semarang 22nd – 23th February 2007 Omah (house) is the most common of several Javanese words meaning house. The word omah is signing a particular concept as well as the dwelling where domestic practices mainly take place. (Revianto, 2000:3-4). III. READING GENDERED SPACE IN JAVANESE VERNACULAR SETTLEMENT Inspired by my research which I conducted in 1997, “Gender Aspect on Javanese House (dalem) in Surakarta”. By focusing three dalems (in the inner city-so called nagarigung), I have discovered differences of gendered space and the inhabitant’s construct of gender issues, even though they have same in cultural background. Concerning the gender context of its development, Spain (1992) suggested that gendered space is spatial order where it can be divided into women’s role and men’s role. Further more, Spain said that: “Architectural space also plays a role in maintaining status distinctions by gender. The spatial structure buildings embody knowledge of social relations, or the taken-for-granted rules that govern relations of individuals to each other and to society. Thus, dwellings reflect ideals and realities about relationships between women and men within the family and in society (1992:7). Guwanwan (1989), a Berkeley educated architect, conducted a field-study in an old quarter southeast of Yogyakarta, i.e. Kotagedhe. He attempted to discover some of the cultural theme, such as cosmology and world view, cosmos which play an active role in the Javanese house. He found duality in order of Javanese house, i.e. women’s domain (dalem, pawon), and men’s domain (pendhapa, gandhok). The Javanese sociologist, Marbangun Hardjowirogo (1980), analyzed seriously the cultural significance behind the social system of Javanese family. He suggested that gender inequalities in Javanese family are not always shown by subordinating woman’s role. In contrast, an anthropologist, Hildred Geertz (1983) in her field study in two small cities in East Java, attempted to discover some of gender themes, such as minor woman’s role (subordinate). As Geertz thought, De Jong (1985) observing Javanese cultural and tradition, emphasized the hierarchy of social order in the community. The hierarchy arranged not only top-down order, but also an inequalities relationship between women and men. Based on many arguments above, I derive that gender can be understand as social construct which depend on many the contexts (time, economic, culture). Gender can express architecture and its elements. III. MAGERSARI: RESTRUCTURING GENDERED SPACE Some dalems in Surakarta have still maintained its architecture preserved within traditional or vernacular architecture. A little dalems, of which its architecture has been adaptive-reused or demolished, have undergone changing in functions and in ownership as well. The dalems in Surakarta spread in inner city, nagarigung, an area in around the keraton. There are many kampungs as well as vernacular settlement in Surakarta, where magersari are show continuity and change in the social construct of gendered space. Some dalems show continuity in spatial and cultural context. Some others, show change not only in spatial but also cultural context. 46 Informal Settlements and Affordable Housing Meeting and Conference, Semarang 22nd – 23th February 2007 The tendency demonstrates that dalems in Surakarta have gendered space. The man’s domain of dalem is pendhapa where is located in public or semi-public zone. The performance art (traditional dance), puppet show (wayang) also took place in pendhapa. When puppet show took place, men sit on the pendhapa, and women sit on pringgitan. It was related to masculine space. In contemporary living, pendhapa is related too much activity which has not segregated by gender. The phenomena in pendhapa can be cultural activity, feminine activity (arisan) etc. Men usually sit on pendhapa while take a rest or read news. There are many men’s properties, e.g. spears (tombak), umbrella, bird cage, etc are laid down in pendhapa. Abdi dalem has a similar social construct with noble family, in particular in gender perspective. Meanwhile magersari has different expression and actualization of architecture.
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