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  • JW Morphogenesis

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    Jw Morphogenesis

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    Jw Morphogenesis

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    12 visualizações15 páginas

    JW Morphogenesis

    Enviado por

    herysp
    Jw Morphogenesis

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    © All Rights Reserved
    Baixe no formato PDF ou leia online no Scribd
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    Southeast Asian Culture and Heritage in a Globalising World Diverging Identities in a Dynamic Region Edited by RAHIL ISMAIL, BRIAN SHAW and OO! GIOK LING Chapter 5 Morphogenesis and Hybridity of Southeast Asian Coastal Cities Johannes Widodo Morphogenesis of Southeast Asian Cosmopolitan Cities Within Southeast Asia. cosmopolitan settlements have been growing and developing around the coastal areas of the South China Sea, Java Sea, and Malacca Strait (the ‘Mediterranean of Asia’, see Figure 5.1), since the beginning of the inter-insular and inter-continental trades dating at least from the first century. In the past, this region was politically unified under various maritime kingdoms, continuously shaped and enriched by various cultural layers and elements, constantly nurtured and developed throughout its history From the fertile Mekong delta region, the source of rice culture of Southeast Asia, the first kingdom of Funan was established around the Mekong delta around 100-600 CE, followed by several other inland kingdoms of Chenla (600-790 CE), Pagan (849-1287 CE), Khmer (790-1431 CE), Ayuthaya (1350-1767 CE), and Champa (192-1471 CF). Srivijaya maritime power (600-1290 CE) took effective control over the main trading routes of Melaka strait and Java Sea. It was the period when Hindu-Buddhist cosmology and its materialisation of culture spread across the region. [slam entered and spread throughout Southeast Asia through various trading routes. From the west the Arabs, Persians, and Indians (Gujarat and Tamil) came to Malay Peninsula and the west coast of Sumatra, to northern coast Java and all over the archipelago in the thirteenth to fourteenth centuries, From the north came the Chinese Muslim traders, peaking especially during the voyage of Ming dynasty’s admiral Zheng He (1405-1433) in the fifteenth century. ‘The Chinese traders and immigrants from Southern China had been settled down in the coastal cities of Southeast Asia since as early as the twelfth century, and getting more intensive from the fifteenth century onward. Located thus, at the crossroads of global maritime trading routes, Southeast Asia has been very open towards the various cultural influxes. These cultures were then transplanted, adopted, absorbed and nurtured locally, then expressed into unique but yet closely linked culture, language, architecture, and artifacts. The settlements are formed by complex layers of various cultures, ideologies, ‘economies, and ecosystems, and manifested in the hybrid urban morphology and architectural typologies. Here cultural and geographical ‘boundary’ is always blurring, overlapping, or intersecting, and has never been clearly defined 80 Southeast Asian Culture and Heritage in a Globalising World it LIT Medit f Asi jediterranean of Asia Z> ay “se SU oy . we i NN Figure 5.1 Mediterranean of Asia Source: Figure by author, Johannes Widodo. At the dawn of Southeast Asian urban maritime civilisation, the vessels from China, Japan, and Ryukyu’ sailing (o the south made use of the northern monsoon between January and February, returning home by the southern monsoon between June and August. Indian and Arab ships went eastward by the southwest monsoon between April and August, and returned by the northeast monsoon from December. During the cyclone periods or the changing monsoon seasons, these traders stayed in Southeast Asian ports (such as Samudra Pasai and Melaka) and inhabited the markets. while waiting for their tcading partners from the other parts of the world. Metaphorically the city is like a boat or a vessel, loaded by people. goods, activities, rituals, and symbolism. The trading ships and immigrant boats were not only carrying people and goods. but also conveying cosmological and 1 Thekingdom of Ryukyu, located at the currently known Okinawa islands, appeared around the fifteenth to sixteenth century growing as intermediary trading hub between Fast ‘Asia (China and Japan) with Southeast Asia, before the European disrupted and dominated the maritime trade in this region. Morphogenesis and Hybridity of Southeasi Asian Coastal Cities gl geometrical patterns (like architectural typologies, urban grids, and hierarchy of spaces) from original sources into the new landscapes, implanting new layers in the new lands. People from different places, islands or continents are kept moving, communicating, and intermingling, influencing each other and producing hybrid, fused, diverse architecture and material culture. For more than two millenniums of urban history, cities in this region have been demonstrating their ability to preserve primary elements and basic morphological patterns. Never ending processes of layering, transformations, and hybridisation, is probably the best way to describe its dynamic and sustainable characters. Diversity, eclecticism, fusion, acculturation, adaptation, can perhaps describe the nature of Southeast Asian architecture and urbanism from the past into the present and hence into the future. ering Process of Urban Morphology The vernacular building tradition in Southeast Asia is the outcome of local climate, building materials and techniques, also indigenous beliefs and rituals, The people who live inland are mostly involved in agriculture, with rice-culture as the most dominant activity, Those who live in coastal areas are traders and seafarers. The architecture in this region is the reaction to equatorial and tropical warm-humid climates. Architecture is also adapted to earthquakes, especially within an archipelago which is continuously rocked by active volcanoes and continental plate movements. The building construction method is similar to the shipbuilding technique, and the flexible structural system is well adapted to absorb destructive forces of the earthquake. Rivers systems have been the lifeline of human settlement, Early settlement that bore the seeds of urbanity appeared near the waterfront, as the connection point between the outside worlds and the interior hinterland. The waterfront settlement nucleus in the Malayan, Indonesian, and Cambodian contexts is called Kampung. According to some locals, Kampung (in languages currently described as ‘Bahasa Malaysia’ and ‘Bahasa Indonesia’), or Kompong (in Cambodian) originally refers to the area on the riverbank near the landing point and on the path to the settlement further uphill from the waterfront. In subsequent centuries, Indian cosmology (Hinduism and also Buddhism) was transmitted from India to Southeast Asia and East Asia through trades and migrations, applying a new layer of ordering principles and meaning into vernacular spaces and structures. [t is believed that human lives exist in between vertical and horizontal universal orders, metaphorically summarised in the tripartite hierarchical sub-division of upper-middle-lower (see Figure 5.2). This cosmological sub- division follows the metaphor of the human body, the head, the torso, and the fect, parallel to the metaphor of the universe, sky, ground, and underworld. This is known as the concept and ordering principles of the ‘Mandala’? 2 ‘Mandala’ is a Sanskrit term meaning ‘circle’ or ‘completion’. 82 Southeast Asian Culture and Heritage in a Globalising World Figure 5.2 Superimposition of two tripartite cosmological hie of space Source: Sketch by author, Johannes Widedo, The physical remains of the cultural heritages from this period were almost vanished due to the non-durable materials such as brick and timber they used in the building construction, but many Hindu-Buddhist made of stones temples | still survived (such as Angkor in Cambodia, Borobudur and Prambanan in Java). However from the archeological findings it is evident that the layout of the cities in this region showed clear underlying Indian cosmological principles, harmoniously merged with the local vernacular planning and design traditions. \ Islam entered and spread throughout Southeast Asia through various trading routes in the thirteenth to fourteenth centuries. The Arab, Yemeni, Gujarati, and { Tamil traders from West Asia and South Asia were the earliest agents of the spread of Islam in Southeast Asia, followed by the Chinese Muslims, the latter especially i Morphogenesis and Uybridity af Southeast Asian Coastal Cities 3 during the voyages to Southeast Asia and the indian Ocean of Admiral Zheng He of the Ming dynasty in the fifteenth century. The process began from the urban centres along the northern coast of Java (Gresik, Tuban, Demak, Semarang) and northern tip of Sumatra (Samudra Pasai in Aceh), then spread to other coastal port cities in the Malay peninsula and Indonesian archipelago (Melaka. Palembang, Makassar. Banjarmasin, Ternate, Tidore, Ambon, etc.), and southern Philippines (Mindanao, Palawan, and the islands around Sulu sea) Islam introduced new typology and vocabulary in Southeast Asian architecture and urban forms such as the Islamic orientation towards the Qiblat (praying orientation towatds Mecca). The natural and peacefull fusion processes of the new Islamic design principles into the building and urban spatial typology from the previous periods took place during this period. The hybrid architectural style is @ tangible manifestation of the cosmopolitan spirit and the tolerant nature of the Southeast Asian urban culture in embracing and incorporating new foreign elements, Patrons, artists and builders from different ethnic and cultural groups worked together and coordinated their artisiry and skill to construct new and anique building tradition and architectural form, for example Kampung Kling mosque in Melaka (Figure 4.2), Figure 5.3. Kampung Kling mosque in Melaka Notes: Tangible architectural manifestation of cultural fusion and hybridity of Javanese, Indian, Malay, Chinese, Portuguese, Dutch and other Architectural elements and detailing. 84 Southeast Asian Culture and Heritage in a Globalising World The coastal region of Southeast Asia was the first place where new cities and coastal settlements appeared as a result of this international wading network. During the cyclone periods or the changing monsoon seasons, the traders stayed in Southeast Asian ports, while waiting for their trading partners from the other parts of the world to come. During their stay the crew and passengers of the ships populated the city and mingled with the local population. Many of the carly Chinese colonies were developed near river estuaries closed to the pre-exisied indigenous villages. Some of these early settlements then grew into flourishing entrepéts® (such as Pattani, Melaka, Palembang, and Semarang) thanks to the vibrant international maritime trading. The Chinese architectural elements blended with the local-vernacular design features created numerous variations of fusion building styles. The voyages of Admiral Zheng He to Southeast Asia and the Indian Ocean during the Ming Dynasty left tangible traces along the coastal regions of Southeast Asia in the form of Chinese settlements. These new coastal towns were well integrated into the pre-existing structure of the original coastal villeges, mostly situated near the river estuaries and shorelines. The morphology of these cosmopolitan settlements consisted of an interrelated double nuclei. It is a common occurrence in coastal Southeast Asia that an old Chinese temple is located adjacent to an ancient mosque within the old urban core, close to the waterfront, at the middle of a multi-racial cosmopolitan community. Both of these areas were separated but interconnected by a market place not far from the harbour. The market place was the common urban centre, a meeting place for the locals and foreigners to mect and to exchange. It was a public place with a strong cosmopolitan character. Unique identity, belief, and material culture of each group were preserved and nurtured, and at the same time a new communal hybrid identity would be created and developed, based on mutual respect and the spirit of tolerance. On every Southern Chinese immigrant boat, a special shrine for Mazu* was installed to safeguard the compass, the steering wheel, the sailing direction, and all passengers aboard. Once the boat reached the destination in the South Seas and they decided to settle down, the ship would be dismantled and the shrine would be reconstructed near the landing place at the shore or riverfront. The new settlement’s spatial structure of the diasporie southern coastal Chinese was a reconstruction of the cosmological pattern of the immigrant boat, where the Mazu temple was placed at the end of the axis facing the harbor and two masts were placed in front of the temple (such examples in Palembang, Melaka, Yangon.

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