S12 COLONIAL HERITAGE IN SOUTHEAST ASIA: CURRENT RESEARCH, CONSERVATION AND MANAGEMENT
18 June 2019, Galleria 3, 0830-1700 hours
Convener:TBC
Initially drawn by the spice trade and jungle products, European influence began to emerge in Southeast Asia as early as the 15th century, and by the 19th century, have established their presence throughout the region. During the 300 years of colonization, Southeast Asia has inherited numerous tangible and intangible cultural heritage that is unique to each locality. However, many of these legacies from the colonial period are fast becoming victims of modernization and globalization. This session aims to reflect on the significance of the unique colonial heritage of Southeast Asia and to discuss approaches in its conservation and management. Researchers and scholars are invited to share their recent excavations and findings in colonial sites, as well as experience and knowledge in the conservation and management of these sites and/or other cultural heritage from the colonial period of Southeast Asia.
Block 1: 0830-1000 hrs
Rico Paulo G. Tolentino
Department of Education, Philippines
rico.tolentino@deped.gov.ph
The municipality of Baliwag is one of the first-class municipalities in the province of Bulacan. The name “Baliwag” came from the native tagalog term “maliliwag” means slowpokes. Baliwag was founded in 1732 by Augustinian friars and was incorporated by the Spanish Governor-General on May 26, 1733. The Municipal Museum of Baliwag became the centerpiece of cultural heritage of the town. It is one of the Spanish colonial heritage houses and cultural properties which was believed built in early 1800s. The old Municipal Hall was converted into a museum showcasing various historical accounts and documents about the town’s prominent people, events, and architectures. The house’s architectural compositions revealed countless facts and stories that have occurred over 170 years ago. The original architectural structure of the house is a typical bahay na bato (stone house) with an influence of Spanish design as a result of the 330 years of Spanish colonialization in the Philippines. Bahay na bato emergence denoted the status of most Filipino elite (illustrados). This paper would like to share initial findings on the Baliwag Municipal Museum investigation as one of Baliwag, Bulacan, Philippines’ recognized cultural heritage.
Keywords: Cultural Heritage, Conservation, Archaeology
Putu Ayu P Agustiananda
Universitas Islam Indonesia
agustiananda@uii.ac.id
Ina Fildzah Hanifah
Universitas Islam Indonesia
15512035@students.uii.ac.id
Habibah Astrid Larasati Mergwar
Universitas Islam Indonesia
samahaq@gmail.com
Zahra Melati Cahyaning Hidayat
Universitas Islam Indonesia
samahaq@gmail.com
The adaptive reuse of historic buildings into museums is one of several conservation efforts in Indonesia. This measure does not only increase the number of education and recreation facilities for the community, but also saves the historical buildings by giving them a new function that may provide financial resource for their maintenance and care. Based on the Indonesian Law on Cultural Heritage No. 11 Year 2010, each act of adaptation in the effort of utilizing historical assets needs to meet four criteria: maintaining the inherent values of the heritage assets; adding facilities according to needs; changing their spatial layout to certain extent; and/or maintaining its architectural style, original construction, and aesthetic harmony of surrounding environment. By taking six museums in four cities in Central Java as case studies based on these criteria, this paper attempts to investigate the adaptive reuse undertaken as part of their conservation. The results are consistent with the principles of conservation and regulation on the utilization of cultural heritage. Based on the level of change that affects their cultural significance, almost all are only minor changes, with the most efficient level of adaptation approaches 1 to 3 in terms of funding. In addition, the changes made are reversible or flexible so that they can be restored again when non-structural elements are removed. Moreover, this paper also concludes how the four criteria under the law are generally achieved as well as the principles of adaptation as set out in the Burra Charter are also fulfilled.
Dwi Kurnia Sandy
Department of Archaeology Universitas Gadjah Mada
dksandy22@gmail.com
Salma Fitri Kusumastuti
Department of Archaeology Universitas Gadjah Mada
salmafk97@gmail.com
M.V. Boelongan is a Dutch’s made cargo ship which is sunken in Teluk Mandeh, Kabupaten Pesisir Selatan, Sumatera Barat. This ship sink by the army of Japan during the Second World War. Nowadays, the existence of M.V. Boelongan become an attractive destination to do a tourism activity such as diving. To make it more of benefit, designing museum is a solution. We call it M.V Boelongan Underwater Museum. This museum allowed people who can not dive to see the shipwreck. M.V Boelongan Underwater Museum aimed to save the shipwreck and to educate the visitor. This museum planned to be a modern museum that can give education and amusement. M.V Boelongan is a part of Indonesian history in maritime. So we have to save the existences by preservation and we also shall show it historical, educational, and other value to many people.
M.V. Boelongan adalah kapal kargo buatan Belanda yang karam pada saat Perang Dunia ke-2 karena bombardir oleh tentara Jepang. Saat ini bangkai kapal masih berada di lokasi tenggelamnya yaitu di Teluk Mendeh, Kabupaten Pesisir Selatan, Sumatera Barat. Keberadaan M.V. Boelongan menjadi sebuah daya tarik pariwisata, diantaranya wisata selam. Agar tidak hanya memberikan manfaat dari bidang ekonomi, namun juga pendidikan dan pelestarian, pembuatan museum bawah air adalah salah satu alternatifnya. Museum Bawah Air M.V.. Boelongan memungkinkan pengunjung yang tidak dapat menyelam tetap dapat menyaksikan keberadaan M.V Boelongan di bawah air. Selain itu museum dirancang sesuai dengan perkembangan zaman baik dari sisi pengelolaan, maupun perancangan. Hal ini sejalan dengan paradigma museum yang sejak lama digadang-gadang, yaitu membuat museum yang mengedukasi sekaligus dapat memberikan hiburan bagi pengunjungnya. Selain itu, adanya museum dapat melindungi keberadaan bangkai kapal dan menjadi salah satu cara untuk menjaga kelestarian M.V. Boelongan. M.V Boelongan adalah bagian dari sejarah kemaritiman di Indonesia. Tinggalan budaya materi ini patut dilestarikan dan disampaikan nilai-nilainya.
Tharaphy Aung
Sub- Assistant Engineer, Ministry of Religious Affairs and Culture
Department of Archaeology and National Museum, Myanmar
tharaphyaung121@gmail.com
The colonial architectural heritage in Southeast Asia has been lack of interest was likely due to the difficulty in assuming the legacy of foreign cultures as an element in as country’s identity. It has rarely been concentrated by tourism authorities and developers as revitalizing the historic buildings fot commercial or other purposes. As for Myanmar, until recently, one may see the harmonious co- existence of important buildings, dating back to 19 th to 20 th Century with architecture being the most tangible heritage from colonial times with Neo-gothic, Neo-renaissance or Tudor- style buildings, are spread across the Yangon Central Business District (CBD) which are also mainly made attention by developers and entrepreneurs. Aside from its vibrant history and rich culture, the identity of typical grid north-south layout of the streets in Yangon CBD demonstrates an example of Latin American town planning.
However the situation is subject to change due to a number of development projects are under processing creating architectural cohesion between the listed historic buildings and modern structures become very important issue. Yangon City Development Committee (YCDC) in coordination with Yangon Heritage Trust (YHT) and Department of Archaeology and National Museum (DANM) undertook the listing of historic buildings identifying that have been lasting over 100 years and above recorded as 188 numbers in CBD. Another issue is that the owners of the buildings are willing to reconstruct, repair or adaptive reuse by lack of knowledge how important the colonial historic buildings as well as without understanding the conservation and restoration of that buildings. As a consequence, the long-term management and comprehensive conservation are no longer financially viable, local and international support. However, at present there are not enough legislation or clear administrative tools to address these conservation issues in Yangon Central Business District (CBD).
This paper points out the current research, the conservation of colonial tangible heritage and integrated management plan of historic core of cities from Southeast Asia in general, and Yangon CBD in particular, in accordance with balancing economic, social and cultural aspects as well as landscape consideration. The research also investigates how international practice and legislation in the conservation of colonial heritage and management can be modified to be relevant for Yangon CBD. Moreover, tourism plays an important role in the conservation of historic buildings, both as a source of income as well as developing the idea of revitalization or restoration even adaptive reuse of colonial historic buildings for commercial purposes without disturbing the architectural artifacts. The final recommendations highlight important factors to consider for conservation practices and sustainable planning of colonial heritage while considering the skyline and its environ.
Key words: architectural heritage, conservation, restoration, revitalization, adaptive reuse, tangible heritage, legislation, architectural artifacts, sustainable planning
Block 2: 1030-1200 hrs
Lengkong Sanggar Ginaris
Gradaute Program of Archaeology Universitas Gajah Mada
mynameislengkong@gmail.com
Beside settlements, Dutch cemetery or often called kerkhof is one of the remains that marked the presence of colonial rule in Indonesia. The Kerkhof is distinguished from other cemeteries in Indonesia based from the tomb form, the language used in the gravestone, and the location. The tomb form and the inscription are associated with the identity and culture of the buried people. Therefore, Kerkhof is not only a place for burying bodies, but also a source for tracing the development of local colonial communities in the past. In addition, the tombstone on the kerkhof may has aesthetic value. Even though it has a high value, unfortunately most kerkhof in Indonesia are neglected or even worse, it disappear. The main problem is land use, where rapid construction of settlements makes the area of kerkhof decreased or even disappear. Another problem is the remaining kerkhof is still used for public cemeteries, so several old tombs were torn down for new burials. In addition to land use problems, another problem that has occurred is vandalism, when the tombstones taking from its place for unknown purpose. So far, the best efforts have been made is make it an open-air museum such as the Kebon Jahe Kober Kerkhof, Jakarta which is now turned into the Jakarta Inscription Park Museum. The awareness toward conservation of colonial cultural heritage is increase, but the awareness to kerkhof conservation still few. Based on these problems, this paper aims to discuss kerkhof conservation in Indonesia. There are two concepts that can be used to conserve kerkhof, namely the concept of an open museum as applied to the Taman Prasasti Museum or the garden cemetery concept. This paper will find out which concepts can be applied according to the current situation and what next action to be taken.
J. Eleazar R. Bersales
University of San Carlos
jerbersales@usc.edu.ph
Following the Magnitude 7.2 earthquake that struck the Central Philippine islands of Cebu and Bohol on October 15, 2013, the government embarked on a massive rehabilitation and restoration project of Spanish colonial heritage structures that were impacted in varying degrees. All these structures were of stone and lime mortar masonry dating to the 18th and 19th centuries, a building technique no longer familiar to the present. The National Historical Commission of the Philippines (NHCP) was eventually tasked to oversee projects in Cebu, which covered over a dozen of such structures. In this paper, I shall look into the problems and issues that attended them. Other than the restoration of the Intramuros in Manila in the 1970s, the Philippines has never before seen such a large-scale, multi-site heritage restoration within a narrow time frame. This daunting task was carried out amid a palpable absence of expertise in heritage building restoration among contractors, the absence of original building records, and a national procurement and auditing system. The results of these factors converging and the lessons learned are then presented with specific examples that will be of help to government agencies, policy planners, and owners of heritage structures.
Block 3: 1330-1500 hrs
Karyamantha Surbakti
Researcher at ''Balai Arkeologi Maluku'', Indonesia
karyamantha.surbakti@kemdikbud.go.id
Fort Nieuw Victoria in Ambon is a fortress of the Portuguese in the Moluccas/ Maluku. The fortress, built in 1575 AD, undergoes a long historical cultural process and historical narrative to the present day complex within the Fort Nieuw Victoria used as the military headquarters of Kodam XVI Pattimura Ambon. The objective of this article research is to fill the gaps in information display, what significance values can be described at Fort Nieuw Victoria in Ambon City and how to examine the perceptions of various stakeholders for the sake of good preservation and management. This research method uses qualitative approach by collecting data include observation to the object of the fort and the people who live around the fort, do literature study, and conduct interviews to explore the hopes and desires of various parties. Data processing using coding and triangulation techniques. The results obtained from this study, there is a reality in the field that is a heritage remains still widely used by the military was found to have a correlation (relationship) between the search for significance values (studies of significance) with conservation efforts that want to be urged by the government against, has it fulfilled every conservation element and stages mandated by the Cultural Heritage Act Number 11, 2010 (UU CB Nomor 11 Tahun 2010). The conclusion of this article is that colonial heritage fortress should be able to be utilized for society more broadly than the military usage so far.
Keywords: Fort, Society, Heritage Place, Cultural Resources Management, Significance Value.
Dr. Mya Mya Hnist
Ministry of Education
mmhnist@gmail.com
Myanmar possesses much prosperity of heritage classifying as tangible and intangible from ancient periods to modern days. Among the tangible heritage, colonial built heritage is one of the noteworthy ones in Myanmar. Colonial architecture can be perceived in different building types such as churches, monasteries, schools, office buildings, commercial buildings. My research approaches on colonial architectural designed monastery namely Wet-Ma-Sut, located in Myaung, Sagaing region, upper Myanmar because of its specialized heritage significance such as historic, aesthetic and technical aspects. According to historic value, the monastery is now nearly 100 years of aged because it was started the construction in 1918 and finished in 1921. By means of aesthetic, the two-storied colonial building is elegant because of great structure with two grand stairs, distinctive spiral stair, rhythmic and harmonious openings, ornamented ceilings and partitions, adorned verandah, parapet wall and projected edges. Unique composition of color and texture are well-dressed to the monastery. From the point of technical issue, load-bearing brick walling are supporting the strength of the building. By the combined usage of teak columns, beams and floor in interior spaces express the former construction technique. The finest architectural details of wood carving decorative arts enriching the interior and the plaster moldings enhancing on the outer surfaces of the buildings indicate the intelligent idea and skill of the workmanship. To retain the cultural significance of Wet-Ma-Sut monastery, conservation management plan including maintenance, preservation and restoration works should be introduced to responsible organizations and local societies. Beside disaster risk reduction should also be considered because the monastery can be affected by the natural disasters such as flood, earthquake, fire and man-made hazard such as theft, neglect. The local and regional development will advance by familiarizing the place to tourism development programs.
Annissa M Gultom
Director of National Museum of Ras Al Khaimah
Manager of Museums, Department of Antiquities and Museums
Government of Ras Al Khaimah, United Arab Emirates
annissa.gultom@gmail.com
In 1619, exactly 400 years ago, VOC (Vereenigde Oostindische Compagnie) built Batavia over the ruins of Jayakarta, an area now coincide as the old city (Kota Tua) area of Jakarta, Indonesia. Batavia became VOC’s “capital” in Southeast Asia where they control their monopoly trade that lasted for a few centuries. The citadel also marks the start of VOC’s violent colonial domination in the region. The walled city was built over over the razed city of Jayakarta after its indigenous population was expelled. The former fort built into a citadel in the next following years through sieges and did not complete the whole circling wall until after 10 years later. Batavia’s city development in its first 10 years was successfully established by the VOC through their success in dominating the trade by disseminating the existing indigenous residents in the process. The dark history has only being limitedly retold in a few places in Indonesia and in the Netherlands. The mention of this tragedy can be found with limited information in a museum in Banda islands, Maluku, Indonesia; Westfries Museum in Hoorn, the Netherlands (Hoorn was Coen’s hometown) and recently in Jakarta History Museum. This episode was also told in the commemoration of 350 years of Breda treaty (1667), a treaty between colonial powers in dividing their area of exploitation that includes a point where the Dutch and the British to exchange Manhattan Island for Banda islands. The treaty was done by disregarding the indigenous yet it was celebrated in Jakarta and New York as remains of international “connection”.
330 years later, in 1949, The Netherlands finally agreed to give back Indonesia’s sovereignty after the nation proclaimed their independence in 1945. The former Netherlands East Indies area eventually became Indonesia through stages of military struggles until 1963. Both sides of the collision has different side of the story of what happened between 1945-1945. Until today, for Indonesia the independence is in 1945, while for the Dutch, officially they give it away in 1949. This is somewhat similar with how both sides tell their version of what happened in 1619.
After 1945, Indonesian government gradually destroyed remains of colonial power or as we call now as colonial heritage. A sentiment of anti-colonial power seeped into the spirit of unity and basic education of nationalism. This creates a base of question in preserving colonial heritage. This can also be the reason why colonial historical facts can only be found limitedly in Indonesian museums and school text books. While on the other side, Dutch museums and school books are retelling their pride of successful colonial domination and wealth, without the mention of what indigenous had to endure throughout the centuries of exploitation and segregation. An interesting situation while the direction of de-colonializing museums is on the rise.
This paper will show how through museum exhibitions, permanent and temporary, in the colonial heritage space, the effort of preservation in colonial heritage will be able to contest or defend the value that we chose to preserve.
Joy Kearney
University College Dublin
Joy.Kearney@gmail.com
Interference, displacement and ruin – an examination of the cultural and historical exchanges between Indonesia, Great Britain and the Netherlands during the period of colonization and its legacy today. In Indonesia, traces of both British and Dutch colonization are left in ruins while these are just as valid a part of the history of the country as the ancient temples. Likewise, portions of temple complexes are sadly in a state of decay and many works of art and vital historic heritage items have been seized, smuggled and collected both during and after the colonial period, many of which have putative meaning to local communities (e.g. Ganesha or Buddha sculptures etc). How can heritage experts piece together these complex puzzles today in order to recreate past monuments as they were intended to appear, based on earlier drawings, photographs or archival details? This paper sets out to explore a small number of case studies in Java and Bali, referencing work which has been done up to the present and suggesting paths to be followed in order to reconstruct visions of past glory. Reference will be made to works of Indonesian art housed in Dutch and other museums and collections around the world with the proper documentation of their origins in mind.
Block 4: 1530-1700 hrs
National Museum of the Philippines - Cultural Properties Regulation Division
petraalta1947@gmail.com
Randy M. Episcope
National Museum of the Philippines - Cultural Properties Regulation Division
randyepiscope@gmail.com
Giovanni G. Bautista
National Museum of the Philippines - Cultural Properties Regulation Division
untoy_bautista@yahoo.com
The Intramuros - a fortification in Manila which was built starting in the late 16th century and gradually developed until the late 18th century by the Spaniards during their colonial rule in the Philippines - is a declared National Cultural Treasure in the country.
The fortifications of Intramuros in Manila, which still exist, are precious historical relics and legacy of the craftsmanship, industry and artistry of the Filipino craftsmen and labourers. As it possesses outstanding historical and cultural significance, it is exemplary in terms of artistic significance in the style of their architecture and decorative elements as well as scientific significance in terms of military and structural engineering.
The Revellin de Recoletos (also known as Revellin de Dilao), a part of Intramuros on its east side, was built in 1771 named after the Recoletos Church nearby and was intended to strengthen the defense of the curtain wall between Baluarte de Dilao and Baluarte de San Andres of Intramuros - the historical walled city of Manila.
At present, the Revellin de Recoletos structure in Intramuros is presently occupied by the Escuela Taller de Filipinas Foundation, Inc. (ETFFI) - a training center wherein its main objective is to equip out-of-school youth with knowledge and specialized skills to help them uplift their economic status while focusing on the preservation of heritage structures. As there is an expansion of the school, ETFFI took initiative to facilitate an archaeological excavation as part of the site development of the Revellin de Recoletos.
As it is a government regulation and policy that archaeological assessments are necessary in any earth-moving infrastructure development projects in any part of Intramuros, a Salvage Archaeology Project was instigated in the area in Revellin de Recoletos where the expansion of the school intended by ETFFI will be built. With this, the Revellin de Recoletos Salvage Archaeological Project will help generate findings that will contribute to the knowledge on the construction of the fortifications, and to help significantly in determining appropriate goals for the future development of the walls for educational, scientific, cultural and tourism purposes.
The archaeological project is a government program implemented by the National Museum of the Philippines (NMP) and the Intramuros Administration (IA) - both government agencies in collaboration with ETFFI. The project aims to expose and document archaeological features, and to restore, preserve and reconstruct features including the moat at the Revellin de Recoletos which in a general aspect and perspective will help generate archaeological data and information that will be used in ongoing and future efforts to protect, preserve and promote Intramuros.
Archaeological Studies Program – University of the Philippines
leeeneri@yahoo.com
Pauline Grace A. Basilia
Archaeological Studies Program – University of the Philippines
pbasilia@gmail.com
Ena Angelica C. Luga
Archaeological Studies Program – University of the Philippines
ena.luga@gmail.com
Kiln, a structure used in clay baking ovens, is an integral part of the colonial heritage of Northern Mindanao, Philippines. These kilns were built specifically for the construction of the colonial churches in northern Mindanao. Based on historical records, four (4) Spanish kilns were constructed by Bro. Juan Costa of the Society of Jesus (commonly known as the Jesuits). These are located in the municipalities of Balingasag, Jasaan, Tagoloan, and Alubijid in the province of Misamis Oriental, Mindanao, Philippines. Unfortunately, these kilns in Balingasag, Tagoloan and Jasaan were already destroyed because of neglect and the construction of the Cagayan – Gingoog National Highway in 1970s. The only kiln left standing is in the town of Alubijid. Currently, this remaining Spanish kiln also suffered from neglect and was used as a garbage dumpsite by the present community. The kiln was abandoned and vegetation has covered the area. Until in 2014, when the University of the Philippines – Archaeological Studies Program (UP-ASP) conducted its thorough archaeological investigation. The results of this investigation provided information on the kiln, unearthed the history and archaeology of Alubijid, and imparted unknown-before information on the local community. These successfully encouraged the preservation of archaeological sites in the area.
Convener:TBC
Initially drawn by the spice trade and jungle products, European influence began to emerge in Southeast Asia as early as the 15th century, and by the 19th century, have established their presence throughout the region. During the 300 years of colonization, Southeast Asia has inherited numerous tangible and intangible cultural heritage that is unique to each locality. However, many of these legacies from the colonial period are fast becoming victims of modernization and globalization. This session aims to reflect on the significance of the unique colonial heritage of Southeast Asia and to discuss approaches in its conservation and management. Researchers and scholars are invited to share their recent excavations and findings in colonial sites, as well as experience and knowledge in the conservation and management of these sites and/or other cultural heritage from the colonial period of Southeast Asia.
Block 1: 0830-1000 hrs
Traces From The Heritage Of The Past: The Reconstruction Of Baliwag Municipal Museum Architecture
Rico Paulo G. Tolentino
Department of Education, Philippines
rico.tolentino@deped.gov.ph
The municipality of Baliwag is one of the first-class municipalities in the province of Bulacan. The name “Baliwag” came from the native tagalog term “maliliwag” means slowpokes. Baliwag was founded in 1732 by Augustinian friars and was incorporated by the Spanish Governor-General on May 26, 1733. The Municipal Museum of Baliwag became the centerpiece of cultural heritage of the town. It is one of the Spanish colonial heritage houses and cultural properties which was believed built in early 1800s. The old Municipal Hall was converted into a museum showcasing various historical accounts and documents about the town’s prominent people, events, and architectures. The house’s architectural compositions revealed countless facts and stories that have occurred over 170 years ago. The original architectural structure of the house is a typical bahay na bato (stone house) with an influence of Spanish design as a result of the 330 years of Spanish colonialization in the Philippines. Bahay na bato emergence denoted the status of most Filipino elite (illustrados). This paper would like to share initial findings on the Baliwag Municipal Museum investigation as one of Baliwag, Bulacan, Philippines’ recognized cultural heritage.
Keywords: Cultural Heritage, Conservation, Archaeology
Adaptive Reuse of Historic Buildings in Indonesia: Case Studies of Museums in Central Java
Putu Ayu P Agustiananda
Universitas Islam Indonesia
agustiananda@uii.ac.id
Ina Fildzah Hanifah
Universitas Islam Indonesia
15512035@students.uii.ac.id
Habibah Astrid Larasati Mergwar
Universitas Islam Indonesia
samahaq@gmail.com
Zahra Melati Cahyaning Hidayat
Universitas Islam Indonesia
samahaq@gmail.com
The adaptive reuse of historic buildings into museums is one of several conservation efforts in Indonesia. This measure does not only increase the number of education and recreation facilities for the community, but also saves the historical buildings by giving them a new function that may provide financial resource for their maintenance and care. Based on the Indonesian Law on Cultural Heritage No. 11 Year 2010, each act of adaptation in the effort of utilizing historical assets needs to meet four criteria: maintaining the inherent values of the heritage assets; adding facilities according to needs; changing their spatial layout to certain extent; and/or maintaining its architectural style, original construction, and aesthetic harmony of surrounding environment. By taking six museums in four cities in Central Java as case studies based on these criteria, this paper attempts to investigate the adaptive reuse undertaken as part of their conservation. The results are consistent with the principles of conservation and regulation on the utilization of cultural heritage. Based on the level of change that affects their cultural significance, almost all are only minor changes, with the most efficient level of adaptation approaches 1 to 3 in terms of funding. In addition, the changes made are reversible or flexible so that they can be restored again when non-structural elements are removed. Moreover, this paper also concludes how the four criteria under the law are generally achieved as well as the principles of adaptation as set out in the Burra Charter are also fulfilled.
MV Boelongan Underwater Museum: A Concept of Museum Renewal | Museum Bawah Air M.V Boelongan : Sebuah Gagasan Pembaruan Museum
Dwi Kurnia Sandy
Department of Archaeology Universitas Gadjah Mada
dksandy22@gmail.com
Salma Fitri Kusumastuti
Department of Archaeology Universitas Gadjah Mada
salmafk97@gmail.com
M.V. Boelongan is a Dutch’s made cargo ship which is sunken in Teluk Mandeh, Kabupaten Pesisir Selatan, Sumatera Barat. This ship sink by the army of Japan during the Second World War. Nowadays, the existence of M.V. Boelongan become an attractive destination to do a tourism activity such as diving. To make it more of benefit, designing museum is a solution. We call it M.V Boelongan Underwater Museum. This museum allowed people who can not dive to see the shipwreck. M.V Boelongan Underwater Museum aimed to save the shipwreck and to educate the visitor. This museum planned to be a modern museum that can give education and amusement. M.V Boelongan is a part of Indonesian history in maritime. So we have to save the existences by preservation and we also shall show it historical, educational, and other value to many people.
M.V. Boelongan adalah kapal kargo buatan Belanda yang karam pada saat Perang Dunia ke-2 karena bombardir oleh tentara Jepang. Saat ini bangkai kapal masih berada di lokasi tenggelamnya yaitu di Teluk Mendeh, Kabupaten Pesisir Selatan, Sumatera Barat. Keberadaan M.V. Boelongan menjadi sebuah daya tarik pariwisata, diantaranya wisata selam. Agar tidak hanya memberikan manfaat dari bidang ekonomi, namun juga pendidikan dan pelestarian, pembuatan museum bawah air adalah salah satu alternatifnya. Museum Bawah Air M.V.. Boelongan memungkinkan pengunjung yang tidak dapat menyelam tetap dapat menyaksikan keberadaan M.V Boelongan di bawah air. Selain itu museum dirancang sesuai dengan perkembangan zaman baik dari sisi pengelolaan, maupun perancangan. Hal ini sejalan dengan paradigma museum yang sejak lama digadang-gadang, yaitu membuat museum yang mengedukasi sekaligus dapat memberikan hiburan bagi pengunjungnya. Selain itu, adanya museum dapat melindungi keberadaan bangkai kapal dan menjadi salah satu cara untuk menjaga kelestarian M.V. Boelongan. M.V Boelongan adalah bagian dari sejarah kemaritiman di Indonesia. Tinggalan budaya materi ini patut dilestarikan dan disampaikan nilai-nilainya.
Conservation Practices of Colonial Architectural Heritage through Comprehensive Planning: A Case in Yangon Central Business District
Tharaphy Aung
Sub- Assistant Engineer, Ministry of Religious Affairs and Culture
Department of Archaeology and National Museum, Myanmar
tharaphyaung121@gmail.com
The colonial architectural heritage in Southeast Asia has been lack of interest was likely due to the difficulty in assuming the legacy of foreign cultures as an element in as country’s identity. It has rarely been concentrated by tourism authorities and developers as revitalizing the historic buildings fot commercial or other purposes. As for Myanmar, until recently, one may see the harmonious co- existence of important buildings, dating back to 19 th to 20 th Century with architecture being the most tangible heritage from colonial times with Neo-gothic, Neo-renaissance or Tudor- style buildings, are spread across the Yangon Central Business District (CBD) which are also mainly made attention by developers and entrepreneurs. Aside from its vibrant history and rich culture, the identity of typical grid north-south layout of the streets in Yangon CBD demonstrates an example of Latin American town planning.
However the situation is subject to change due to a number of development projects are under processing creating architectural cohesion between the listed historic buildings and modern structures become very important issue. Yangon City Development Committee (YCDC) in coordination with Yangon Heritage Trust (YHT) and Department of Archaeology and National Museum (DANM) undertook the listing of historic buildings identifying that have been lasting over 100 years and above recorded as 188 numbers in CBD. Another issue is that the owners of the buildings are willing to reconstruct, repair or adaptive reuse by lack of knowledge how important the colonial historic buildings as well as without understanding the conservation and restoration of that buildings. As a consequence, the long-term management and comprehensive conservation are no longer financially viable, local and international support. However, at present there are not enough legislation or clear administrative tools to address these conservation issues in Yangon Central Business District (CBD).
This paper points out the current research, the conservation of colonial tangible heritage and integrated management plan of historic core of cities from Southeast Asia in general, and Yangon CBD in particular, in accordance with balancing economic, social and cultural aspects as well as landscape consideration. The research also investigates how international practice and legislation in the conservation of colonial heritage and management can be modified to be relevant for Yangon CBD. Moreover, tourism plays an important role in the conservation of historic buildings, both as a source of income as well as developing the idea of revitalization or restoration even adaptive reuse of colonial historic buildings for commercial purposes without disturbing the architectural artifacts. The final recommendations highlight important factors to consider for conservation practices and sustainable planning of colonial heritage while considering the skyline and its environ.
Key words: architectural heritage, conservation, restoration, revitalization, adaptive reuse, tangible heritage, legislation, architectural artifacts, sustainable planning
Block 2: 1030-1200 hrs
Conserved the Monument of Deaths : Colonial Cemetery Conservation in Indonesia
Lengkong Sanggar Ginaris
Gradaute Program of Archaeology Universitas Gajah Mada
mynameislengkong@gmail.com
Beside settlements, Dutch cemetery or often called kerkhof is one of the remains that marked the presence of colonial rule in Indonesia. The Kerkhof is distinguished from other cemeteries in Indonesia based from the tomb form, the language used in the gravestone, and the location. The tomb form and the inscription are associated with the identity and culture of the buried people. Therefore, Kerkhof is not only a place for burying bodies, but also a source for tracing the development of local colonial communities in the past. In addition, the tombstone on the kerkhof may has aesthetic value. Even though it has a high value, unfortunately most kerkhof in Indonesia are neglected or even worse, it disappear. The main problem is land use, where rapid construction of settlements makes the area of kerkhof decreased or even disappear. Another problem is the remaining kerkhof is still used for public cemeteries, so several old tombs were torn down for new burials. In addition to land use problems, another problem that has occurred is vandalism, when the tombstones taking from its place for unknown purpose. So far, the best efforts have been made is make it an open-air museum such as the Kebon Jahe Kober Kerkhof, Jakarta which is now turned into the Jakarta Inscription Park Museum. The awareness toward conservation of colonial cultural heritage is increase, but the awareness to kerkhof conservation still few. Based on these problems, this paper aims to discuss kerkhof conservation in Indonesia. There are two concepts that can be used to conserve kerkhof, namely the concept of an open museum as applied to the Taman Prasasti Museum or the garden cemetery concept. This paper will find out which concepts can be applied according to the current situation and what next action to be taken.
Take It or Leave It: The Restoration and Rehabilitation of Spanish Colonial Structures in Cebu After the 2013 Earthquake
J. Eleazar R. Bersales
University of San Carlos
jerbersales@usc.edu.ph
Following the Magnitude 7.2 earthquake that struck the Central Philippine islands of Cebu and Bohol on October 15, 2013, the government embarked on a massive rehabilitation and restoration project of Spanish colonial heritage structures that were impacted in varying degrees. All these structures were of stone and lime mortar masonry dating to the 18th and 19th centuries, a building technique no longer familiar to the present. The National Historical Commission of the Philippines (NHCP) was eventually tasked to oversee projects in Cebu, which covered over a dozen of such structures. In this paper, I shall look into the problems and issues that attended them. Other than the restoration of the Intramuros in Manila in the 1970s, the Philippines has never before seen such a large-scale, multi-site heritage restoration within a narrow time frame. This daunting task was carried out amid a palpable absence of expertise in heritage building restoration among contractors, the absence of original building records, and a national procurement and auditing system. The results of these factors converging and the lessons learned are then presented with specific examples that will be of help to government agencies, policy planners, and owners of heritage structures.
Block 3: 1330-1500 hrs
Significance Value of ''Fort Nieuw Victoria'' In Ambon City, Indonesia As A Cultural Heritage
Karyamantha Surbakti
Researcher at ''Balai Arkeologi Maluku'', Indonesia
karyamantha.surbakti@kemdikbud.go.id
Fort Nieuw Victoria in Ambon is a fortress of the Portuguese in the Moluccas/ Maluku. The fortress, built in 1575 AD, undergoes a long historical cultural process and historical narrative to the present day complex within the Fort Nieuw Victoria used as the military headquarters of Kodam XVI Pattimura Ambon. The objective of this article research is to fill the gaps in information display, what significance values can be described at Fort Nieuw Victoria in Ambon City and how to examine the perceptions of various stakeholders for the sake of good preservation and management. This research method uses qualitative approach by collecting data include observation to the object of the fort and the people who live around the fort, do literature study, and conduct interviews to explore the hopes and desires of various parties. Data processing using coding and triangulation techniques. The results obtained from this study, there is a reality in the field that is a heritage remains still widely used by the military was found to have a correlation (relationship) between the search for significance values (studies of significance) with conservation efforts that want to be urged by the government against, has it fulfilled every conservation element and stages mandated by the Cultural Heritage Act Number 11, 2010 (UU CB Nomor 11 Tahun 2010). The conclusion of this article is that colonial heritage fortress should be able to be utilized for society more broadly than the military usage so far.
Keywords: Fort, Society, Heritage Place, Cultural Resources Management, Significance Value.
Understanding the Heritage Significance of Wet-Ma-Sut Monastery in Myanmar
Dr. Mya Mya Hnist
Ministry of Education
mmhnist@gmail.com
Myanmar possesses much prosperity of heritage classifying as tangible and intangible from ancient periods to modern days. Among the tangible heritage, colonial built heritage is one of the noteworthy ones in Myanmar. Colonial architecture can be perceived in different building types such as churches, monasteries, schools, office buildings, commercial buildings. My research approaches on colonial architectural designed monastery namely Wet-Ma-Sut, located in Myaung, Sagaing region, upper Myanmar because of its specialized heritage significance such as historic, aesthetic and technical aspects. According to historic value, the monastery is now nearly 100 years of aged because it was started the construction in 1918 and finished in 1921. By means of aesthetic, the two-storied colonial building is elegant because of great structure with two grand stairs, distinctive spiral stair, rhythmic and harmonious openings, ornamented ceilings and partitions, adorned verandah, parapet wall and projected edges. Unique composition of color and texture are well-dressed to the monastery. From the point of technical issue, load-bearing brick walling are supporting the strength of the building. By the combined usage of teak columns, beams and floor in interior spaces express the former construction technique. The finest architectural details of wood carving decorative arts enriching the interior and the plaster moldings enhancing on the outer surfaces of the buildings indicate the intelligent idea and skill of the workmanship. To retain the cultural significance of Wet-Ma-Sut monastery, conservation management plan including maintenance, preservation and restoration works should be introduced to responsible organizations and local societies. Beside disaster risk reduction should also be considered because the monastery can be affected by the natural disasters such as flood, earthquake, fire and man-made hazard such as theft, neglect. The local and regional development will advance by familiarizing the place to tourism development programs.
Value in Preserving Colonial Heritage, Which ones should we preserve?
Annissa M Gultom
Director of National Museum of Ras Al Khaimah
Manager of Museums, Department of Antiquities and Museums
Government of Ras Al Khaimah, United Arab Emirates
annissa.gultom@gmail.com
In 1619, exactly 400 years ago, VOC (Vereenigde Oostindische Compagnie) built Batavia over the ruins of Jayakarta, an area now coincide as the old city (Kota Tua) area of Jakarta, Indonesia. Batavia became VOC’s “capital” in Southeast Asia where they control their monopoly trade that lasted for a few centuries. The citadel also marks the start of VOC’s violent colonial domination in the region. The walled city was built over over the razed city of Jayakarta after its indigenous population was expelled. The former fort built into a citadel in the next following years through sieges and did not complete the whole circling wall until after 10 years later. Batavia’s city development in its first 10 years was successfully established by the VOC through their success in dominating the trade by disseminating the existing indigenous residents in the process. The dark history has only being limitedly retold in a few places in Indonesia and in the Netherlands. The mention of this tragedy can be found with limited information in a museum in Banda islands, Maluku, Indonesia; Westfries Museum in Hoorn, the Netherlands (Hoorn was Coen’s hometown) and recently in Jakarta History Museum. This episode was also told in the commemoration of 350 years of Breda treaty (1667), a treaty between colonial powers in dividing their area of exploitation that includes a point where the Dutch and the British to exchange Manhattan Island for Banda islands. The treaty was done by disregarding the indigenous yet it was celebrated in Jakarta and New York as remains of international “connection”.
330 years later, in 1949, The Netherlands finally agreed to give back Indonesia’s sovereignty after the nation proclaimed their independence in 1945. The former Netherlands East Indies area eventually became Indonesia through stages of military struggles until 1963. Both sides of the collision has different side of the story of what happened between 1945-1945. Until today, for Indonesia the independence is in 1945, while for the Dutch, officially they give it away in 1949. This is somewhat similar with how both sides tell their version of what happened in 1619.
After 1945, Indonesian government gradually destroyed remains of colonial power or as we call now as colonial heritage. A sentiment of anti-colonial power seeped into the spirit of unity and basic education of nationalism. This creates a base of question in preserving colonial heritage. This can also be the reason why colonial historical facts can only be found limitedly in Indonesian museums and school text books. While on the other side, Dutch museums and school books are retelling their pride of successful colonial domination and wealth, without the mention of what indigenous had to endure throughout the centuries of exploitation and segregation. An interesting situation while the direction of de-colonializing museums is on the rise.
This paper will show how through museum exhibitions, permanent and temporary, in the colonial heritage space, the effort of preservation in colonial heritage will be able to contest or defend the value that we chose to preserve.
Interference, displacement and ruin
Joy Kearney
University College Dublin
Joy.Kearney@gmail.com
Interference, displacement and ruin – an examination of the cultural and historical exchanges between Indonesia, Great Britain and the Netherlands during the period of colonization and its legacy today. In Indonesia, traces of both British and Dutch colonization are left in ruins while these are just as valid a part of the history of the country as the ancient temples. Likewise, portions of temple complexes are sadly in a state of decay and many works of art and vital historic heritage items have been seized, smuggled and collected both during and after the colonial period, many of which have putative meaning to local communities (e.g. Ganesha or Buddha sculptures etc). How can heritage experts piece together these complex puzzles today in order to recreate past monuments as they were intended to appear, based on earlier drawings, photographs or archival details? This paper sets out to explore a small number of case studies in Java and Bali, referencing work which has been done up to the present and suggesting paths to be followed in order to reconstruct visions of past glory. Reference will be made to works of Indonesian art housed in Dutch and other museums and collections around the world with the proper documentation of their origins in mind.
Block 4: 1530-1700 hrs
The Current Archaeological Excavation in Revellin de Recoletos in Intramuros, Manila: A Heritage Management Project of a Spanish Colonial Heritage Site in the Philippines
Emelev John P. CabreraNational Museum of the Philippines - Cultural Properties Regulation Division
petraalta1947@gmail.com
Randy M. Episcope
National Museum of the Philippines - Cultural Properties Regulation Division
randyepiscope@gmail.com
Giovanni G. Bautista
National Museum of the Philippines - Cultural Properties Regulation Division
untoy_bautista@yahoo.com
The Intramuros - a fortification in Manila which was built starting in the late 16th century and gradually developed until the late 18th century by the Spaniards during their colonial rule in the Philippines - is a declared National Cultural Treasure in the country.
The fortifications of Intramuros in Manila, which still exist, are precious historical relics and legacy of the craftsmanship, industry and artistry of the Filipino craftsmen and labourers. As it possesses outstanding historical and cultural significance, it is exemplary in terms of artistic significance in the style of their architecture and decorative elements as well as scientific significance in terms of military and structural engineering.
The Revellin de Recoletos (also known as Revellin de Dilao), a part of Intramuros on its east side, was built in 1771 named after the Recoletos Church nearby and was intended to strengthen the defense of the curtain wall between Baluarte de Dilao and Baluarte de San Andres of Intramuros - the historical walled city of Manila.
At present, the Revellin de Recoletos structure in Intramuros is presently occupied by the Escuela Taller de Filipinas Foundation, Inc. (ETFFI) - a training center wherein its main objective is to equip out-of-school youth with knowledge and specialized skills to help them uplift their economic status while focusing on the preservation of heritage structures. As there is an expansion of the school, ETFFI took initiative to facilitate an archaeological excavation as part of the site development of the Revellin de Recoletos.
As it is a government regulation and policy that archaeological assessments are necessary in any earth-moving infrastructure development projects in any part of Intramuros, a Salvage Archaeology Project was instigated in the area in Revellin de Recoletos where the expansion of the school intended by ETFFI will be built. With this, the Revellin de Recoletos Salvage Archaeological Project will help generate findings that will contribute to the knowledge on the construction of the fortifications, and to help significantly in determining appropriate goals for the future development of the walls for educational, scientific, cultural and tourism purposes.
The archaeological project is a government program implemented by the National Museum of the Philippines (NMP) and the Intramuros Administration (IA) - both government agencies in collaboration with ETFFI. The project aims to expose and document archaeological features, and to restore, preserve and reconstruct features including the moat at the Revellin de Recoletos which in a general aspect and perspective will help generate archaeological data and information that will be used in ongoing and future efforts to protect, preserve and promote Intramuros.
The Last Kiln Standing in Alubijid: Saving the Jesuit Kiln in Northern Mindanao
Leee Anthony M. NeriArchaeological Studies Program – University of the Philippines
leeeneri@yahoo.com
Pauline Grace A. Basilia
Archaeological Studies Program – University of the Philippines
pbasilia@gmail.com
Ena Angelica C. Luga
Archaeological Studies Program – University of the Philippines
ena.luga@gmail.com
Kiln, a structure used in clay baking ovens, is an integral part of the colonial heritage of Northern Mindanao, Philippines. These kilns were built specifically for the construction of the colonial churches in northern Mindanao. Based on historical records, four (4) Spanish kilns were constructed by Bro. Juan Costa of the Society of Jesus (commonly known as the Jesuits). These are located in the municipalities of Balingasag, Jasaan, Tagoloan, and Alubijid in the province of Misamis Oriental, Mindanao, Philippines. Unfortunately, these kilns in Balingasag, Tagoloan and Jasaan were already destroyed because of neglect and the construction of the Cagayan – Gingoog National Highway in 1970s. The only kiln left standing is in the town of Alubijid. Currently, this remaining Spanish kiln also suffered from neglect and was used as a garbage dumpsite by the present community. The kiln was abandoned and vegetation has covered the area. Until in 2014, when the University of the Philippines – Archaeological Studies Program (UP-ASP) conducted its thorough archaeological investigation. The results of this investigation provided information on the kiln, unearthed the history and archaeology of Alubijid, and imparted unknown-before information on the local community. These successfully encouraged the preservation of archaeological sites in the area.
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