Planless Concept vs Urban Land-use Issues

Konsep Plan-less sangat erat kaitannya dengan perancangan/perencanaan katalitik; dimana perencanaan katalitik merupakan perencanaan yang strategis. Walau dalam konteks ini metode perencanaan tersebut dikemas dengan istilah Plan-less Concept (Tanpa Rencana) bukan berarti konsep yang diaplikasi terjadi dengan sendirinya. Produk akhir dari model perencanaan seperti ini bukanlah sebuah rencana tata ruang (Plan) melainkan adalah sebuah program ruang.

Penerapan model perencanaan seperti ini dapat digunakan untuk mengembalikan fungsi dan mengendalikan zona-zona yang telah dilanggar. Pertimbangan implementasi konsep ini adalah karakter perencanaan katalitik itu sendiri dimana dalam model perencanaan ini sebuah komponen baru diperkenalkan kedalam konteks yang telah ada. Komponen baru ini nantinya akan mempengaruhi konteks sehingga terjadi perubahan sesuai dengan program yang telah ditentukan.

Perubahan yang diharapkan tentunya adalah perubahan yang positif; oleh karena itu reaksi yang ditimbulkan oleh komponen baru tersebut hendaknya dikendalikan sehingga tidak merusak konteks aslinya. Dan karena sifat/pola “reaksi kimia” yang terjadi tidak ditentukan sebelumnya, maka tidak ada rumus yang pasti untuk setiap konteks. Dalam hemat saya sifat ini merupakan kelemahan pada model perencanaan katalitik.

Letak keindahan konsep ini adalah pada komponen yang akan diperkenalkan kedalam konteks. Pembentukan/formulasi komponen ini dipengaruhi oleh konteks yang akan ia “sentuh”, dan pada akhirnya mempengaruhi konteks yang ia penetrasi. Oleh karena komponen baru ini dipengaruhi oleh konteks, maka komponen baru ini harus dimengerti, dipertimbangkan, dan diterima keadaannya terlebih dahulu.

Culture Industry & Indonesia’s Traditional Markets

Background: Traditionally, markets in Indonesia were not just places to trade goods and services, but also a place of cultural and social exchange. In the ancient days, markets open once a week (the Javanese calendar only has 5 days in a week; Pahing, Pon, Wage, Kliwon, and Legi) because the population was not as dense as today. The day on which the market is open is known as “dina pasaran” (market day). More over, every village had their own market day. This meant that anyone from a particular village, who needs to purchase goods on a non-market day, must go to another village to purchase the goods they need. This phenomenon encourages markets to also function as a place of social and cultural exchange, with local produce reflecting local culture (every village also has their own trading customs, depending on local culture and traditions). Markets also encourage village growth, and thus were the barometer of a village’s welfare. Thus, Indonesia’s traditional marketplaces represent one of the nation’s many cultural heritages. Their existence is undoubtedly needed by society as they, up to this day, provide goods and sevices at a low and negotiable price.
As time passes, population density staggers, and markets began to open daily. But nowadays (especially in big cities), markets have become dirty, unsafe, and slum-like due to poor management. This is a stark contrast when compared to other traditional markets in other south-east Asian countries such as Brunei Darussalam’s Kianggeh market, and Thailand’s floating market. They all contain the same activity, but these markets are better maintained, and well managed, thus have better chances at generating revenue through tourism.
Other than managerial problems, traditional markets nowadays face competition from modern supermarkets such as “Hypermart”, “Giant”, and “Carrefour”. On the one hand, these modern markets help boost Indonesia’s image as a developing nation, on the other hand, they threaten the existence of traditional markets by absorbing labor, and shifting the market forces. Not only that, they also encourage hedonistic shopping lifestyle. Because of their large labor intake, these new markets encourage urbanization, raising population density in cities, causing common urban problems related to urbanization such as congestion and the sprawl of the informal economy sector, and deprive villages of their human resources. The government almost has no power to control this situation as they are economically too weak. This phenomenon is commonly found all over the archipelago.

Theoretically Speaking: Reading Adorno (1903-1969) and Horkheimer’s (1895-1975) argument, “The Culture Industry: Enlightenment as Mass Deception” (1944), that popular culture is akin to a factory producing standardized cultural goods – through film, radios, and magazines – to manipulate masses into passivity, I came to realize that culture industry may be able to save Indonesia’s traditional markets. Both men argued that business is culture industry’s ideology, and that its power resides in the identification with manufactured needs. Working on Adorno and Horkheimer’s understanding of culture industry, I see the potential to help regenerate traditional markets by manufacturing a need for them.  There is, however, a risk of the markets becoming mere amusement, sought after as an escape from the mechanized work process. To avoid this condition, therefore the manufactured need should be focused on the need of certain goods or services, and perhaps even manufacture the need to be able to bargain and negotiate the price of goods.

What is Expected: it is expected that by preserving Indonesia’s traditional markets, it not only maintains one of the archipelago’s many cultural heritages, but also encourage and shift economic growth towards the populist economy – that way Indonesia’s development won’t be too concentrated on one or two regions/islands.

Decongesting Congestion

Indonesia had almost 9 million motorized vehicles in 1990, of which 70% were motorcycles and 15% were cars. The motorized vehicle fleet increased in line with the urban population. There were 5 motorized vehicles for every 100 persons in 1990. The percentage of urban households owning a non-motorized vehicle in 1989 was only slightly higher (35%) than those owning a motorized vehicle (29%). By 2015, it is forecasted that about 2.5 million cars and 1.2 million motorcycles will crowd the roads of Jabotabek.

-BPPT, 1992

Rapid increases in car and motorcycle ownership in Surabaya over recent years (are) creating serious and widespread traffic congestion. In the future, if no action is taken, conditions will deteriorate still further. It is estimated that a journey to work that takes thirty minutes now, will take up to one hour by the year 2010.

-Surabaya Integrated Transport Network Planning Report No. B3, “Traffic Demand Management”, 1998

Introduction

Congestion, not only is it troublesome for the individual motorist in terms of delay, stress, and uncertainty, but it is also a problem that confronts society as a whole. Not to mention, the impact congestion has upon the environment in terms of higher emissions, noise, and visual intrusion, thus also implicating for public health and safety. When referred to the data that BPPT issued in 1992, congestion also has a role in increasing economic pressure due to high fuel demand.

Various parties play different roles in society, each contributing in their own way to congestion whether they realize it or not. Even the financial sector (banks) contribute greatly to congestion by providing automobile mortgages; empowering people to own private vehicles. Motor vehicle manufacturers are also greatly responsible for providing society with incredibly affordable vehicles. This article does not convey that it’s wrong to have your own motor vehicles, its only asking readers to think about their contribution to society, and asking readers to take a look at the possibilities to help reduce the economic pressure that we face when we commute daily in our private vehicles (fuel demands, maintenance costs, insurance, etc.)

The solution to this matter that makes the most sense is of course public transport or urban mass transit. As one professor in Shanghai, China, once mentioned:

The earlier urban transit system is developed, the greater the possibility to avoid congestion issues.

-Zhang, “Development of East Asian Cities” (lecture) Tongji University Shanghai, CAUP, 24/12/2007

Although Zhang’s statement indicates that urban transit system must be developed as early as possible in the urban development stages, it doesn’t mean that it’s too late for big cities that up until today have not properly developed urban mass transit.  The following are possible forms of urban mass transit and other possible solutions to this clog:

Busway

The term Busway refers to a form of public mass transport (buses) that exclusively occupies a lane in main arterial roads.

“.. Jakarta sejak ada busway ama masalah banjir jadi kacau banget..[..eversince we have the busway and the regular floods, Jakarta has been really chaotic..]” this is an excerpt from an email that I received from a friend of mine, D, on November 29th, 2007. In this message, he states his disappointment with the latest form of urban mass transit currently available in Jakarta. It’s not a surprise that a lot of people are disappointed with the busway system, and most people accuse the busway as the cause of further congestion as it occupies an exclusive lane in major arterial roads, thus reducing the number of existing vehicle lanes.

Railway (Rail-based Transportation)

Railways in Indonesia were built during the Dutch colonization era and were not intended to serve the intra-urban passengers. The strategic concept was clear that our suburban railway network was intended to connect large cities with smaller cities nearby e.g. Jakarta with Bekasi, Bogor, and Tangerang. Thus railways did not correlate with the urban development patterns which mainly guided development towards major arterial roads.

Surabaya has developed what is known as the commuter train, a light rail train connecting Surabaya and Sidoarjo. The idea is to serve the people who commute to and fro between Sidoarjo and Surabaya especially during rush hour. Thus ultimately reducing the volume of private motor vehicles that operate along some of the main arteries. So far, this has been the best solution since it actually reduces the amount of private vehicles on the road, and it doesn’t occupy the roads at all, but operate on its own tracks.

Highway

The idea of developing highway systems to overcome traffic congestion has been heard of quite often. In my opinion, providing highways may be able to solve the congestion problems that a big city has, but it is nothing more than just a short-term solution, and a win-win solution for both construction contractors and the urban authorities.

IT Solutions

T, a friend of mine, suggested in a conversation some time in early December 2007, that rescheduling the public transport trajectory route and controlling congestion-risk nodes may be an efficient solution to congestion. During our conversation, T mentioned that a program which can calculate the volume and amount of public transport vehicles should be operational according to the time of the day be developed. This program will also determine the best route to be taken during certain periods of the day. Thus there is a possibility that there will be various routes going from A to B. One route perhaps with more or less stops than the other.

Closing Remarks

The solutions mentioned above are the sort that a great number of funds, thought / energy, and time. Perhaps it would make a lot of sense if authorities would simply make do with whatever it is that they have in hand at the moment. In other words, repair the existing forms of public transport facilities and improve their service quality. Not only that, urban authorities should also actively promote the use of public transport through mass media. As for the greater society, please reconsider when you board your private vehicles; nothing compares to communal needs. Not even prestige.

Taking The Plan-less Concept Further; Challenging Urban Land-use Issues

The Plan-less Concept is strongly related to Catalytic Planning; both being strategic approaches. Although referred to as Plan-less, but this does not mean that the planning was conceived without any thoughts or considerations. This planning model does not, in the end, come up with an actual plan as regular planning models do; its end result, instead, is a spatial program.

This type of planning model can be used to restore functions, and control planned zones that have been violated. The consideration towards implementing this concept is the characteristic of Catalytic Planning itself where a new, so to say, “ingredient” is introduced into the existing context. This new element will then influence the context in such a way according to the predetermined program.

The changes that this new element cause are of course (hopefully) for the better; thus the “chemical reaction” which takes place should be closely observed and controlled to ensure that it doesn’t cause damage to the original context. And since the characteristic/pattern of the “chemical reaction” is not predetermined, therefore there is no such thing as “one formulae for all circumstances”. In my opinion, this is a weakness of the Catalytic model.

The beauty of this model, however, is in the new “ingredient” itself. Its formulation is strongly influenced by the context to which it will be introduced, and ultimately it will influence the context itself. Thus this new component must first of all be well understood, considered, and accepted.

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An Essay on Islamic Architecture

Since it’s almost Ramadhan, I thought that it would be appropriate to publish these thoughts of mine. This post has something to do with the work of Andy Rahman on how an Islamic house should manifest itself. This post, however, will not speak about the house in an Islamic context, but more towards architecture in general.

Ever since I was a child, I have often heard of the phrase “hygiene is a part of faith”, and naturally as a child, I manifested the phrase in the form of taking regular baths, and keeping my room clean. As I grew up, however, my understanding towards this jargon has also expanded. The word “hygiene” has taken a broader meaning in my mind, expanding to more than just physical hygiene, but also “moral hygiene”, “spiritual hygiene”, etc. What does this have to do with architecture? I will attempt to explain in the following paragraphs.

To kick start our journey, we shall first take a closer look at the word “hygiene” from various perspectives. The term is derived from Hygieia, the Greek godess of health, cleanliness, and sanitation. Hygiene refers to practices associated with ensuring good health and cleanliness. Such practices vary widely and what is considered acceptable in one culture may be unacceptable in another. In medical context, the term “hygiene” refers to the maintenance of health and healthy living. In Islam, hygiene has been a prominent topic in the faith. Since the 7th century, Islam has always placed a strong emphasis on personal hygiene; one example is that one must be ritually clean in time for the daily prayer (Shalat) through Wudhu, and Ghusl. There are many hygiene-related rules governing the lives of Muslims, including Islamic dietary laws, and sexual hygiene. Thus, in a shallow sense, in architecture, it is advised that we choose building materials that are easy to clean, and maintain. The architecture itself must be environmentally friendly at all times, including the phase where it manifests itself physically (during construction), and even during demolition.

The latter discussed mostly about physical hygiene. What about moral hygiene, or spiritual hygiene? Islam encourages us to maintain cleanliness, not only must our bodies be kept clean (ritually clean whenever possible), but also our minds, and our souls. This can be seen through how a Muslim must pray (Shalat) five times a day at fixed times. Shalat’s primary purpose is as an individual’s means of communication with God, enabling one to stand in front of God to thank and praise Him, and ask Him to show one the “right path” (as mentioned in surah Al-Fatihah which is recited in every prayer). In addition, the daily ritual prayers serve as a constant reminder to Muslims that they should be grateful for God’s blessings. Shalat also serves as a formal method of remembering God. Ultimately, Shalat (As-Salat) is also a means to restrain believers from social wrong and moral deviancy (Q.S. Al-’Ankabuut verse 45) Thus, in my opinion, this should manifest itself in architecture through low profile appearance; for example a house should not reflect its owners social status (boastful) to avoid any possible social conflicts. As Andy Rahman has also mentioned, a house’s gate and fence (should there be any), despite its function as security means, should enable interaction with neighbors, and not segregate the house completely from its immediate environment; the gate and fence should not reflect that of a fort’s.

As hygiene is strongly related to cleanliness, therefore, architecture should be able to reflect and maintain its users’ image cleanliness in the sense that, a house should ensure its owners’ privacy. Its spatial arrangement, according to Andy Rahman, should make sure that guests and passers-by should not be able to see the semi-public and private spaces. This is to ensure that guests are not able to see the hosts when they are not yet ready to receive guests (such as perhaps the host’s wife has not put her scarf on).

To conclude this essay of mine, in my opinion, Islamic architecture should be one with its immediate environment. It should not cause any conflicts whatsoever; whether it’s conflicts with nature, or socio-cultural conflicts. Thus making it very clean in all aspects.

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