International Journal of Contemporary Applied Researches Vol. 4, No.

10, October 2017

(ISSN: 2308-1365) www.ijcar.net

The Roles of Traditional Markets as the Main Component of Javanese

Culture Urban Space (Object of Study: The City of Surakarta, Indonesia)
Istijabatul Aliyah
Lecturer at Department of Urban and Regional Planning, Faculty of Engineering, Sebelas Maret
University;
Ph.D Student of Architecture and Urbanism Doctoral Program, Faculty of Engineering, Diponegoro
University, Indonesia.
Email: [email protected]
Bambang Setioko
Department of Architecture, Faculty of Engineering, Diponegoro University, Indonesia
Wisnu Pradoto
Department of Urban and Regional Planning, Faculty of Engineering, Diponegoro University,
Indonesia

Abstract

Traditional markets function not only as a mere trading place but also as a place for life
conception and socio-cultural interaction. In the scope of traditional Javanese city, traditional
market is a part of typical basic urban structures and an ever-existing part of the spatial
arrangement pattern of cities in Java, for instance, Surakarta. This study was conducted in
Surakarta, which is aimed at investigating the roles of traditional market as a structure
component of traditional Javanese urban space. This study is an inductive qualitative research
employing several methods of analysis, i.e., Spatial Analysis to find out the interrelationship
between traditional market with the structure of traditional Javanese urban space and
Interactive-Analysis Model. The results of this study suggest that the roles of traditional
markets, physically, are the urban space component namely “Catur Gatra Tunggal” (Four
Single-Slot), and being a part of city space structure which upholds the concept of Javanese
cosmology where traditional market is placed in “Negaragung” zone. Not to mention, in
traditional market networking, the location is determined based on “Mancapat Mancalima”
which brings influence on the operational system of traditional market in traditional cities of
Java.

Keywords: Traditional market, the traditional city of Java, the city of Surakarta Indonesia

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1. Introduction

During the kingdom era, a city was composed by the existence of big/small settlements, open
space (markets, religious ceremonies, public festivals), and streets, which was known as
„Majapahit Complex‟. It is strengthened by the presence of several typical traditional
Javanese cities mentioned by experts such as Stutterheim, Maclaine Point, Palmier, Witkamp,
Van Mook, and Santoso. The variety of typical traditional Javanese cities suggests that
traditional markets‟ component and position occupy a core region of a kingdom called
Negaragung or the city center. As a component of traditional Javanese cities, traditional
market is an ever-existing part of the spatial planning pattern of cities in Java (Santoso, 2008).
Traditional market is a part of urban activities‟ catalysts having various functions. The
location of traditional markets occupies a particular area with or without buildings used as the
place where the trading activities take place. Sellers and buyers meet at the specified place, at
a time set within a certain interval (Jano, 2006). On the other hand, traditional markets
function as a node of the exchange of goods and services on a regional basis which then grow
and develop evoking various activities in a city (Sirait, 2006).

In a traditional Javanese city, traditional markets have strategic roles, both spatially and non-
spatially, namely as the space for socio-culture and socio-economic of the society. At macro
level, the presence of traditional markets is a part of the typical basic structure of a city
(Adrisijanti, 2000). Moreover, traditional markets located downtown can be seen as a
subsystem of a larger economic system to encourage the development of a region and form a
circuit round of trade (Sunoko, 2002). The traditional markets having critical roles are usually
located in the city centre with higher rank, whereas the supporting markets are located in the
suburbs (Pamardhi, 1997).

Unlike the structure of traditional Javanese cities, the urban structure of modern or western
cities is marked by the existence of desentralisation, dispersion, and several activity centres,
eventually forming a spatial structure which is complex and susceptible to conditions (Anas,
Arnott, & Small, 1998). Urban space is generated from the city‟s surface as the floor and the
building‟s facade as the enclosure. Specifically, a city‟s features are strongly related to the
activities done within a city, thus there are trading city, industrial city, and other cities in
accordance with available activity features in the cities (Gallion & Eisner, 1983). Besides,
these features will produce a synergy of physical planning and activities within urban spatial
planning which gives solid void composition, inter-part relationship, and responsive condition
towards the users‟ needs (Trancik, 1986). Meanwhile, at macro level, modern urban space
according to Spreiregen, Krier, and Gallion & Eisner emphasizes more on physical and
economic aspects. In other words, all spatial formations in a city are emphasized more on
market driven, with the city‟s service system towards Central Place Theory (Christaller,
1966).

In this current era, all regulations related to the provisions of health, education, shopping, and
praying facilities are allocated with service distribution consideration which refers to Central
Place Theory. Various urban spatial planning and development decisions are taken based on
service scale principles in accordance with the number of population and the demand of
public needs service from social and economic aspects. Meanwhile, cultural, historical and
public values do not become the main orientation in formulating urban development planning.

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Those situations are completely different from the existing phenomena in traditional Javanese
cities. The allocation of facilities and infrastructure in traditional Javanese cities which are
particularly related to the main elements (Karaton, mosque, square, and market) cannot be
examined by employing modern (western) theory comprehensively. Therefore, urban area
development should consider the urban development process throughout a period of time,
experiences from the past, and values attached to urban traditional forms towards continuing
cities (Sharifi & Murayama, 2013). Consequently, these bring influence on today‟s free
market climate in response to the establishment of Asean Economic Community. All planning
forms are orientated towards goods supplies and distribution as well as economic values or
market driven. Every strategic position in a city will be perceived as assets which can be
developed economically, as a regional node to encourage various activities within a city
generating the relations between social, economy and production (Sirait, 2006).

From the above differences, thus, it can be inferred that the concept of traditional Javanese
urban space positions traditional markets as cultural product, social function and life
conception of Javanese society. Besides, in its development, the concept orientates more on
socio-culture or socio-culture driven. On the contrary, the urban space concept based on
modern theory positions traditional markets as economic facility and regional trading node,
and in its development it orientates more on economy or market driven. Nevertheless, how
traditional markets‟ roles position themselves as a component of the traditional Javanese
urban structure has not been identified in detail yet. Hence, it is necessary to conduct a
research aimed to examine the roles of traditional markets as a component of the traditional
Javanese urban structure. In this case, Surakarta is one of the traditional Javanese cities
having specifications and phenomena related to the problems. Therefore, the case study of
this research chooses Surakarta as the research locus.

Figure 1: Mindmap and Background Knowledge

2. Literature Review

A. The Definition of Javanese Traditional City

According to several Javanology experts, traditional Javanese city is identical with the terms
„kingdom‟ or „kraton‟ or „state‟ or „complex‟. These terms are used differently, but have the
same meaning, that is the central government as the city centre. The term „central kingdom‟,
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which is then called „state‟, is used by Selo Sumarjan (in Santoso, 2008) to explain that state
is a place where noblemen and high class government employees reside. Meanwhile, the term
„complex‟ is used by Pigeaud to refer to „Majapahit Complex‟ as a city comprising a number
of big and small settlements which are separated by open spaces and wide streets. The open
spaces are utilized for public interests, for instance markets, meeting sheds, cockfighting
arena, religious ceremony venues and public festivals (Santoso, 2008). The spatial concept of
traditional city in the golden period of Islamic Mataram kingdom is known as Cosmology
concept in which the region is divided into four parts, namely kutagara, nagaragung,
mancanegara, and pesisiran (Tjiptoatmodjo, 1980).

On the other hand, in modern context, a city is perceived as a relatively big, populous and
permanent settlement, consisting of heterogeneous individual groups as seen from social
perspective. City is one of complex human life expressions (Zahnd, 2008). In other words,
city is seen as a space experiencing interrelationship processes between people as well as
between people and their surroundings. These relationships create land user pattern forming a
city structure. Based on urban space classical theory, urban space is formed from a city
surface as the floor and building‟s façade as the enclosure and creates an urban life situation
place (Spreiregen, 1965). Furthermore, city is a settlement having relatively big population,
limited area, generally non-agrarian, relatively high population density, place for groups of
people at particular number living together within particular geographical area by economic
and individualistic rational relationship pattern (Kostof, 1991). Meanwhile, according to
sociologists, the meaning of city is strongly related to the existence of market, that is a place
in which people can fulfill most of their economic needs at local markets. A city‟s
characteristics include the existence of markets as fortress, as well as private law system and
cosmopolitan (Weber, 1994).

B. Traditional Market as a Component of Urban Structure

As mentioned by Wiryomartono, market as a noun is synonymous with “peken” and the verb
is “mapeken” which means to gather (Wiryomartono, 2000). The primary requisite of market
formation is there is a meeting between sellers and buyers either in one place or in different
places. Market is also an economic element which can bring benefit and prosperity to
human‟s life (Toni, 2014). The presence of market as the media for production and
distribution of production output contributes significantly in accelerating working system,
mindset and quality of production types. In other words, markets can be an indicator in the
change of production, consumption and distribution of certain goods. Some of traditional
markets in Java reflect agrarian life pattern and cannot be separated from livelihood‟s
characteristics of the surrounding society (Sunoko, 2002).

Traditional markets particularly located in urban areas have grown in Indonesia since the
early settlement or kingdom. In the period of Majapahit Kingdom in 14th century, markets
have developed within the city center area which were located at intersections (Santoso,
2008). In addition, one of the Eerste‟s historical notes (in Adrisijanti, 2000) shows that
Banten city had owned several traditional markets in 1646 located in Paseban, Pecinan and
Karangantu. In the early growth, traditional markets were in the form of spacious field
without permanent buildings (Graaf, 1989). As the time passes by, traditional markets were
established in many cities, formed by trading activities which are developed in open and
adjacent spaces, fields and roads, and adjacent to settlements. Traditional markets are usually
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located in strategic places, reachable by both sellers and buyers which are not far from village,
inter-villages and safe place from common interference (Rutz, 1987).

Besides, traditional markets have humane characteristics so that they can develop closeness
and “kinship” relationship between sellers and buyers. In line with this, Rahadi also suggests
that service quality and consumer identification factors play critical roles in encouraging
consumers to shop or make a purchase again in traditional markets. Indeed, these friendly and
acquainted relationships between sellers and buyers become special characteristics of
traditional markets (Rahadi, 2012).

1. The Roles and Functions of Traditional Markets in Urban Space

Traditional markets grow and develop as a node of goods and services exchange on a regional
basis which subsequently evoke various activities in a city. The activities are not only in the
form of goods and services exchange or selling-buying, but also information and knowledge
exchange (Ekomadyo, 2012). It is in accordance with Geertz‟s theory which suggests that
“market” is an economic principle as well as a way of life, a general style of economic
activity covering various aspects of particular society up to socio-culture life aspect
comprehensively (Geertz, 1963). In the scope of Javanese society, the strength of economic
activity is centralized in traditional markets. Traditional markets function not only as a selling
buying place but also a life conception and socio-culture interaction (Pamardhi, 1997). On the
other side, traditional markets also reflect the society‟s life, marked by society‟s social
economy domination as the environment where markets are established (Hayami, 1987).
According to Bromley, traditional markets in Asian countries are located in rural and urban
areas (Bromley, 1987). Furthermore, it can be figured out that the existence of traditional
markets lies on social factors including norms, beliefs and bargain which can strengthen loyal
network of market visitors to keep shopping in traditional markets (Andriani & Ali, 2013).

2. Traditional Markets in Urban Economic System

Traditional markets are seen as an organizational system comprising interconnected and

interdependable elements, thus forming a complex unity which supports each other
components. In this case, market system includes several components, namely rotation,
production, distribution, transportation and transaction (Nastiti, 1995). Traditional markets
cannot be separated from many problems, either financial or operational system. The sellers
of traditional markets encounter several difficulties, including goods delivery, service and
payment with producer or consumer. Besides, there are time and weather problems.
Throughout this time, sellers overcome these problems by establishing relationship with
middlemen, consumers (sellers) and between sellers, both producers and distributors even
with market officers and „goods carrier‟. In addition, sellers always keep working hard, and
getting used to thrift habits, as well as religious improvement among seller community
(Sutami, 2012).
.
3. The Scope of Traditional Market Service

The market system usually culminates in one main central settlement or other centres, which
eventually leads to networking among markets. A market is a space or particular area with or
without buildings used as a place where selling-buying activities take place. The goods sellers
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and buyers meet at the specified places, at a time set within a certain interval (Jano, 2006).
Traditional markets have become urban public space, a place where society gather and build
social relationship between them (Ekomadyo, 2007). In the scope of traditional markets, there
is several work divisions including the sellers who manage the goods transportation from one
market to other markets, the sellers who manage goods sale to rural area, the sellers who
manage goods weighing or wholesale, and the others may sell textiles, baskets, livestocks or
corns (Geertz, 1963). On the other hand, the seller‟s effort to sustain the continuity of
traditional markets is to maintain the social advantage created by a business life tradition in
traditional markets which becomes the basic reference of conduct for sellers in daily business
by preserving values and norms of honesty, trustworthiness, cooperation between sellers and
consumers and cooperation among sellers in traditional markets (Laksono, 2009).

In its development, traditional markets reach larger scope as a node of goods and service
exchange on a regional basis which then grow and develop evoking various activities within
cities (Sirait, 2006). It is supported by the result of Karnajaya‟s research suggesting that the
relocation of traditional markets can change field utilization, street pattern, movement and
pattern or type of building, circulation way distribution and land use (Karnajaya, 2002).

3. RESEARCH METHODS
The research location is the city of Surakarta. Meanwhile, the data collection procedures
include collecting information through observation and interview both structured and
unstructured, documentation and visual materials (Creswell, 2009).

The techniques employed in collecting data are as follows:

Figure 2: Technique of Data Collection

The research informants are focused on the related parties including market users and policy
makers of traditional Javanese urban space. Nevertheless, there are possibilities to expand the
involvement of other informants for instance cultural observers and public figures related to
historical data of Javanese traditional cities (Arikunto, 2010). In addition, the technique of
data analysis applied in this research is Spatial Analysis to examine traditional market scope
as a component of Javanese traditional urban structure, and Interactive-Analysis Method to
analyze the roles of traditional markets as a component of Javanese traditional urban structure
(Miles & Huberman, 2002).

4. Results and Discussions

A. The History of Surakarta

In the historical establishment of Surakarta Hadiningrat city, as written in Babad Tanah Jawi,
Babad Sala and Babad Giyanti, the relocation of Mataram Kingdom from Kartasura to
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Surakarta was because of the doom of Kartasura Kingdom as a result of Geger Pecinan
incident in 1740-1743. Finally, through physical and mystical considerations, “Sala Village”
was chosen as the best place to establish new Keraton Mataram. The selection of Sala village
was based on the following considerations (Aliyah, 2002):
 Sala village is located near tempuran, which is a meeting place of two rivers namely Pepe
and Bengawan.
 The location of Sala village is near Bengawan, the biggest river in Java island which has
been known since ancient period having important meaning as the connector of East Java
and Central Java and used for the sake of economy, social, politics and military.
 Sala has become a village, thus in order to establish keraton, it is unnecessary to call for
forest cutting laborers from other places.
 The meaning of the word Sala is connected with the word Cala which means a large room
or shed as a sacred building.

Keraton Surakarta was built based on the pattern of Keraton Kartasura which was only
wreckage at that time. When the building of Keraton has been built, in the condition that there
has not been brick wall fence in the surrounding keraton, Sunan Paku Buwono II pronounced
the establishment of Surakarta Hadiningrat Country in 1745. In the process of relocation,
several buildings of old kingdom including Pangrawit shed which are now located in
Pagelaran were also relocated. According to historical notes and Solo Heritage Society
document, this relocation passed Kartasura-Sala street, through west street passing Laweyan
Kampong dan Kemlayan Kampong (Secoyudan street) (Aliyah, 2002).

The city arrangement started in the reign of Paku Buwono II in the early relocation of Keraton
Surakarta from Kartasura. In this case, Surakarta is centralized in the Keraton Surakarta
Sunanate which becomes the central government as well. Meanwhile, the city‟s facilities
including squares, mosques and markets were located in the northern Keraton. Surakarta as a
kingdom city in Java has a belief on the effort of cosmology world creation, namely believing
the existence of harmony between small world (Microcosmos) and big world (Macrocosmos).
This influence can be seen from the governmental system, namely a king as a single ruler
(small world ruler). Another influence is the royal area division portrayed as a concentric
circle of authority distribution. The first authority is in the most inner circle and the more
outer part refers to the less authority. Meanwhile, the area of keraton is the most inner
constellation or the first order namely Kutanegara (Aliyah, 2002).

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Figure 3: The Map of Surakarta‟s Development

Several prominent characteristics of Surakarta as a traditional Javanese city are as follows:

(Santoso, 2008):
a. Surakarta has two squares namely Northern square and Southern square.
b. The complex of keraton is located between Northern ans Southern squares.
c. The relocation of urban area to rural area is quite harmonious. Athough there is no
information regarding to the early city border.
d. In Surakarta there is a wide road stretching from the east to the west dividing Surakarta
into south and north parts.
e. The mosque, keraton and the houses of the prince are located in the west part of the city.
This part tends to be situated in southwest (Hasta Brata), which in Javanese cosmography
refers to a direction having characters from fire that owns strength and divine power and is
able to conquer all attempts against universe law.

B. The Area Of Pasar Gede In Surakarta

1. The History of Pasar Gede in Surakarta

One of the traditional markets existed in Surakarta Hadiningrat Kingdom period and
becoming a part of urban constellation is Pasar Gede. Pasar Gede is perceived as one of the
traditional Javanese urban structures. Besides, before the Keraton relocation from Keraton
Kartosura to Surakarta o n 17 February 1745, there has been trading activities in the valley
areas of Semanggi river, Bengawan Solo river dan Pepe river (Soedarmono, 2004 in Mutiari,
2010). Pasar Gede is one of the plans of PB X and Dutch colonialists to develop economy
sector in Surakarta (Mutiari, 2010).

2. The Roles of Pasar Gede as a Traditional Market in Surakarta’s Constellation

In the spatial planning of Javanese kingdom area, especially in Surakarta, traditional markets
are situated in the scope of negaragung or the city centre which is sacred, or dhalem as the
centre. The location of traditional markets is in the scope of keraton, square and mosque
(Santoso, 2008). It is also strengthened by the concept of traditional markets‟ location in
Surakarta during kingdom period which refers to the concept of catur gatra tunggal (Rajiman
Gunung, 1991 in Sunoko, 2002). In this case, the complex‟s composition is keraton is in the
south of square, mosque is in the west of square and market is in the northeast of square
(Basyir Z.B, 1987). Meanwhile, the primary components of a city regarding to the Islamic
Mataram kingdom consist of the fortress and jagang, cepuri and baluwarti, keraton-square-
mosque-market. On the other hand, the supporting component of a city comprises loji,
lumbung, gedong obat, warung eca (Adrisijanti, 2000). It is even emphasized that the location
of traditional markets is not merely as physical meaning in the main spatial structure of a city.
In fact, traditional markets in the past spatial planning elements have political function as a
control element towards social mobility (Soemardjan, 1991).

At macro level, Pasar Gede as a traditional market is a part of typical basic structure of
Surakarta. Several typicals of traditional cities in Java portray that traditional market is an
ever-existing part in the spatial planning pattern in Java. Various typical structures of
Javanese cities have been suggested by Stutterheim, Maclaine Point, Palmier, Witkamp, Van
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Mook, and Santoso based on Mintobudoyo‟s information showing that the component and
location of traditional markets occupy the main area of kingdom called Negaragung or the
city centre. Meanwhile, the part of kingdom area located in the periphery is called
mancanagara (Santoso, 2008).

Figure 4: The Structure of Surakarta

3. Traditional Markets as a Part of Urban Spatial Component in ”Negaragung” Zone

Tjiptoatmodjo mentions the existence of Cosmology concept dividing an area into four parts
namely kutagara, nagaragung, mancanegara and pesisiran. The part of kingdom area located
on periphery is called mancanagara. Meanwhile, according to Ossenbrugen, mancapat urban
structure is derived from the word manca which refers to a central point surrounded by four
points and each point is located in the west, east, north and south. Besides, based on
Witkamp, urban structure is dominated by North South Axis as urban orientation. Maclaine
Point also highlights that a city consists of two parts namely sacred city centre and profane
periphery (Santoso, 2008). It is supported by the view that a city or kuta-negara is a secular
and spiritual authority central place and kuta-negara citizens are no more than the lord‟s
servants having the role as servants of their ruler (king) with centralized power
(Wiryomartono, 2000). Therefore, it can be pointed out that traditional markets as a part of
urban spatial component based on the Javanese cosmology concept are located in
”Negaragung” zone.

4. The Networking of Traditional Markets Based on ”Mancapat Mancalima”

Traditional markets play strategic roles in maintaining the growth centre structure. It is shown
by the ability of traditional markets in evoking economic activities in their surroundings
(Alexander, 1987). In addition, the relocation of traditional markets is capable of changing
land use, street pattern, movement and pattern or type of building, equalization in circulation
path, and land use (Karnajaya, 2002).

Traditional markets are seen as an organizational system comprising interconnected and

interdependable elements, thus forming a complex unity which supports each other
component. Meanwhile, market system includes several components, namely rotation,
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production, distribution, transportation and transaction. It means that 1) The components of

rotation are related to production output specifications which eventually determine the cycle
of five-day week. In terms of five-day week, there are mancapat and mancalima systems in
Java, namely the role division of a village surrounded by other 4 villages located at 4
directions. Thus, the time rotation division comprises Legi, Pahing, Pon, Wage and Kliwon.
One rotation which lasts 5 days is called a five-day market week and the roles of each market
is controlled by five-day rotation; 2) The components of production are related to the path and
accessibility of distribution and transportation; while 3) The components of transportation
cannot be separated from a market‟s location which is reachable by sellers and buyers; and 4)
The components of transaction are influenced by the preference or selection of a market‟s
location. It is because the more strategic a market is, the more sellers and buyers will come, so
that it will optimize transactions which result in the improvement of production (Nastiti,
1995). These are the same with Surakarta in which the networking of traditional markets
includes the selection of location based on ”Mancapat Mancalima” that affects the
operational system of traditional markets.

Figure 5: The traditional market networking based on mancapat mancalima concept in

Surakarta

Figure 6: The condition of Pasar Gede area in the afternoon

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Figure 7: The condition of Pasar Gede area at night welcoming Imlek celebration

5. Conclusion

Traditional markets function not only as a trading place, but also as a place for life conception
and socio-cultural interaction. In the scope of traditional Javanese city, traditional market is a
part of typical basic urban structures and an ever-existing part of the spatial planning pattern
of cities in Java, e.g., Surakarta. The roles of traditional market, physically, are one of the
urban spatial components called “Catur Gatra Tunggal” (Four Single-Slot), and being a part
of urban spatial structure which upholds the concept of Javanese cosmology where traditional
market is placed in “Negaragung” zone. Not to mention, in traditional market networking, the
location is determined based on “Mancapat Mancalima” which brings influence on the
operational system of traditional markets in traditional Javanese cities.

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