Innovative and Inclusive Spatial Development Model of World Cultural Heritage Site: A Case of Subak Jatiluwih-Bali

The development of world cultural heritage areas into tourist attractions often faces land conversion problems, social and environmental pressures. The phenomenon of migration, exclusivity and loss of local characteristics cannot be avoided. Therefore, studies are needed that are able to find better solutions for developing world cultural heritage areas in order to achieve sustainability. This research aims to examine Subak’s participation in preserving the world cultural heritage area in Bali and develop appropriate strategies for the sustainability of this site. Data was analyzed using the SWOT method. The research results show that farmer participation in preserving world heritage sites is at a high level. There are several weaknesses in developing cultural heritage areas in Jatiluwih, namely the lack of variety of tourist attractions and climate change which threatens rice planting patterns in rice fields. Even though farmers feel the impact of climate change, they have not yet made changes to planting patterns as an effort to adapt to climate change so that it will have an impact on the quality of crops in the future. Innovative and inclusive spatial models must be based on climate change, IoT developments and the image of the subak world cultural heritage site.

Since 2012, UNESCO has given special recognition to the cultural landscape and subak system in Bali as a world cultural heritage landscape [1].This area consists of the Ulun Danu Batur Temple area (Bangli Regency), Pakerisan Watershed (Gianyar Regency), Taman Ayun Temple (Badung Regency), and the Catur Angga Batukaru area (Tabanan Regency).The main focus of this designation is the preservation of subak with all its richness in biodiversity and socio-culture from the mountains to the sea and the beauty of terraces which are part of the subak system in Bali.This gives pride.On the other hand, there is a responsibility inherent in such recognition [2][3][4].1264 (2023) 012041 IOP Publishing doi:10.1088/1755-1315/1264/1/012041 2 Cultural heritage includes artifacts, monuments, groups of buildings and sites, museums that have a variety of values including symbolic, historic, artistic, aesthetic, ethnological or anthropological, scientific and social significance.There are three types of sites: cultural, natural, and mixed.Cultural heritage sites include hundreds of historic buildings and city sites, important archaeological sites, and works of monumental sculpture or painting.The world cultural landscape heritage area in Bali is an area that provides protection to the area beneath it, so that its development pattern needs special attention (Figure 1).In the past, villages in Bali were developed as agricultural areas with the local wisdom of the Subak organization which had three advantages [5,6], namely: (1) The principle of a balanced relationship is known as the Tri Hita Karana concept: the relationship between humans and God, humans and others and humans and the environment; (2) An egalitarian democratic system (equal rights and obligations).This is different from the village government system and (3) the water temple network (a system of water distribution that is fair and interrelated).Therefore, developing villages in Bali must be based on local culture and wisdom (inclusive) so that it benefits local communities.However, inclusive development alone is not sufficient, demands for rapid technological advances demand innovative and ICT-based governance so that responses to rural development problems and the dissemination of information in world cultural heritage areas can be carried out quickly [7].So far, research related to world cultural heritage has been carried out partially, not considering demand and supply in tourist areas and the involvement of local communities.Recently, this area is still managed conventionally with a traditional management system so that the community has not received a significant impact from the designation of a world cultural heritage area.
Previous research has shown that the level of awareness of farmers about the benefits of preserving cultural heritage in improving their standard of living is still low [5,8].Efforts to increase the capacity of local communities are expected to reduce the destructive impacts that are permanent and irreversible caused by the pressure of mass tourists around subak, scarcity of water resources for agriculture due to competition for water use, agricultural practices that are not environmentally friendly, and the threat of losing the next generation due to there is a tendency for the younger generation in Bali to be uninterested in working in the agricultural sector [9].Therefore, an initial study is needed to analyze the role of farmers in realize the sustainability of the subak cultural heritage area for tourism development in these world cultural heritage sites (WCHS).This initial study became the basis for compiling and developing an intelligent model for managing the cultural heritage of the world's subak cultural landscape.The focus of this research is social humanity, art, culture and education related to the preservation of world cultural heritage that supports a green economy.This study aims to examine subak participation in the preservation of world cultural heritage areas in Bali.

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Descriptive qualitative method was used to analyze economic and environmental impact of tourism development in world cultural heritage site (WCHS) Subak Jatiluwih.The determination of the research location was purposive because Subak Jatiluwih is a world cultural heritage which has developed into a tourist destination (Figure 2).The interview was conducted with the head of the Jatiluwih subak named Pekaseh.In addition, data was collected using a questionnaire from 60 Subak members.Questions in the questionnaire are related to farmers' knowledge about the sustainability of WCHS, climate change adaptation, mitigation efforts and subak participation to maintain the sustainability of Subak Jatiluwih (Table 1).
Figure 2. Location of World Cultural Heritage Site Jatiluwih Subak Jatiluwih is divided into 7 small area called tempek which have unequal area and number of members.The largest tempek in Subak Jatiluwih is Telabah Gede with the most members 140 farmers.the smallest tempek is Kesamba with only 37 farmers as a member.Determining the number of respondent farmers uses the slovin's formula so that there are 60 farmers as respondent.Furthermore, the determination of respondent farmers using a simple random method.Source: Primary Data (2023) SWOT analysis was used to determine strategy for developing WCHS in Jatiluwih [10,11].To determine a sustainable development strategy in world cultural heritage areas, it is necessary to start by identifying strengths, weaknesses, opportunities and threats.Sustainable WCHS development requires utilizing all the potential that exists in the surrounding area.Three dimensions of sustainable development, namely environmental sustainability, inclusive social development, and inclusive economic development, as well as fostering peace and security.be considered in data collection [12].Data was collected using questionnaires and in-depth interviews.Each respondent's opinion is given a weight and score.The weights for strengths and weaknesses add up to 1.The same is done for opportunities and threats !#" %!!

Participation in Maintaining Subak's Infrastructure: Irrigation Canal and Temple
Subak has rules and policies that are autonomous and may not be violated by subak members.Clear and firm sanctions for violating members.The agricultural activities carried out by Subak depend on the climate.Therefore, Subak must be able to adapt to the climate that occurs.Subak must also take action to minimize climate change so that it does not cause widespread impacts through climate change mitigation [9,[13][14][15].
Subak as a professional organization of rice farmers which was formed from self-awareness, seeks, regulates water and regulates farming.Subak is very thick with Balinese culture which is called local wisdom.Irrigation networks are built and developed by members independently.Currently, many Subak irrigation structures are made permanently (Figure 3).Many of the Subak irrigation buildings have undergone rehabilitation, repair, improvement and refinement.This change is only in terms of the physical building but does not change the social traditions that have been carried out by Subak.This change in physical development has had an impact on time, which in the past was spent by Subaks working together to repair and maintain irrigation networks, but that time has been shifted to doing other work.
According to leader of Subak Jatiluwih, called pekaseh, water sources in the Gunung Sari and Jatiluwih Irrigation Networks have begun to decrease which caused several paddy fields to experience drought during the 2015 dry season, when El Nino occurred.However, on the contrary, it experienced excess rainfall which caused rice to collapse in 2020, namely during la nina.Conditions like this can threaten the sustainability and sustainability of Subak [16].
The effect of global warming which causes climate change is one of the causes of the drought besides water absorption in the upstream which has been reduced due to land conversion.To overcome this, Subak Jatiluwih together with other Pekaseh Catur Angga Batukau members carried out the Pekelem Ceremony at Lake Tamblingan to ask for safety so that their plants would still receive water and be protected from pests and diseases.This is a form of Subak Jatiluwih's participation in climate change adaptation for achieving sustainability.

Participation in Maintaining Local Wisdom: Tri Hita Karana
The concept of Tri Hita Karana is a concept that regulates people's lives on the island of Bali.Tri Hita Karana itself simply regulates human relations, namely the relationship between humans and God, then the relationship between humans and nature, and the relationship between humans and fellow human beings.All of these relationships are regulated in the concept of Tri Hita Karana which is closely related to Hindu philosophy [17,18].Subak in carrying out its activities always tries to maintain a harmonious relationship from the three main elements above which are seen as the cause of happiness.These three causes of happiness are called "Tri Hita Karana" which consists of the components of human relations with God Almighty, human relations with humans, and human relations with their natural environment.
The subak system is closely related to the culture of the Balinese people who are known to be full of togetherness, mutual cooperation, harmony, living together and helping each other.The Balinese culture that is always maintained is harmony in carrying out life, this is manifested in the subak system.Subak system also has social values, namely the regulation of social life, the regulation of water that is regulated fairly with the aim of achieving common interests without conflict and conflict.There are subak system managers who really prove that social values must be realized and guaranteed.
In the Balinese subak system, there are strong religious values consisting of traditions and religious ceremonies that must continue to be involved in the management.Subak members believe that flowing water is a gift from God, so humans must continue to be grateful and make the best use of this water as a form of gratitude to God (Figure 4).If there is a water shortage problem, farmers in Bali apply various solutions [19], such as: 1 Borrowing water or mutual borrowing of irrigation water between subak members in order to provide assistance to one another when others need water when there is a shortage of water. 2 Implementing a rebound solution, namely providing a portion of water that is more than usual, especially for paddy fields that are in the downstream area.This has been regulated in the management of subak.Giving more water because the water will decrease before it reaches the rice fields in the downstream area.3 Implement a system of imposing restrictions on the volume of water that will be distributed to a rice field for each farmer.This solution was implemented with the consideration that the rice field area has received water leakage or water leaks from the water flow path to certain rice fields.4 When the volume of water is limited, the farmers who are members of the subak management will be given a set time to come to the fields.Especially these farmers may not come at night.

Innovative and Inclusive Model to Achieving Sustainability of Jatiluwih as a World Cultural Heritage
The level of farmer knowledge and participation in sustainability of world cultural heritage site inJatiluwih presented in Table 2 and Table 3.Most of the farmers (46.57%) are in the category of farmers who have high to very high knowledge about the sustainability of cultural heritage areas.Only 1.67 percent have very low knowledge.Source: Primary Data ( 2023) The research results also showed the level of farmer participation in maintaining the sustainability of subak.There are 1.67% of farmers who have very low participation.However, 46.67% of farmers have high up to very high participation.This can become human resource capital in the development of cultural heritage areas, especially the development of tourism and sustainable agriculture program.Source: Primary Data ( 2023) Until now, most approaches to develop tourist destinations begin with an assessment of the needs of the area to be built.However, this method is no longer appropriate because it tends to define "what is lacking" rather than building on "what is already there".This research focuses on identifying and then utilizing various community assets in solving problems, by encouraging stakeholders especially local communities to jointly invest in finding community-based solutions [20].On the one hand, these activities seek to develop business diversification in agriculture and tourism.Gradually encouraging the younger generation to play an active role in decision making, starting from planning, process, evaluation, and development.This is to anticipate that activities can have a long-term economic impact, through forming young leaders and new workers, creating jobs and developing businesses independently.
The creation of innovative models in educational tourism meets the needs of the tourism, agriculture and education sectors while still trying to protect the WBD area.Thus, the tendency of the three sectors to work alone and not willing to exchange information can be avoided, because apart from being inefficient, it can also hinder the development of a productive culture.There are 2 potentials that are the biggest strengths in the development of the WCH area in Jatiluwih, namely the natural scenery and the availability of jogging tracks (Table 4).In addition, the existence of environmentally friendly agricultural products such as organic rice and the availability of homestays support the development of this area.However, there are still factors that become obstacles such as the low ability of the community to communicate using international languages, limited restrooms and other public facilities (Table 5).The development program for the Jatiluwih cultural heritage area must be developed by strengthening potential and overcoming existing problems.
The Tri Hita Karana concept must be the basis for the sustainable development of the Jatiluwih area.This model is a development model that combines inclusivity and innovation so as to be able to provide fast and modern services with its own uniqueness.Inclusive because the development model is based on local wisdom while it is innovative because the development model for the Subak cultural heritage area is based on IoT.Based on IFE and EFE, the strategy implemented to maintain the sustainability of the Subak cultural landscape heritage area is to increase the capacity of local communities especially farmers to increase household's income.This effort could be achiedin a sustainable framework through involvement, education, training and assistance in the diversification and innovation of agricultural and tourism systems, increasing access to the market for superior agricultural products from Subak Jatiluwih, increasing promotion, building commercialization of tourism products and services such as holding the Jatiluwih cultural week.Therefore, increasing the capacity of youth and farmers to become cultural interpreters (tour guides who directly practice innovative and sustainable agriculture, and are able to communicate it to tourists in an interesting and interpretive manner) is a priority in the model of sustainable development in the Subak Jatiluwih world cultural heritage area [21,22].The research showed that the level of local community awareness and participation about the benefits of cultural heritage conservation in improving the standard of living is high.There are 5 strengths and 2 opportunities that strongly support the development of the Jatiluwih world cultural heritage area.However, there are 3 challenges to realizing a sustainable WCHS area, namely the climate change, availability of IoT and maintaining the image of the WCHS area.Even though farmers have felt the impact of climate change, they have not implemented adaptation measures such as changing cropping patterns to reduce crop failure due to seasonal changes.This is because farmers maintain local wisdom during the planting season according to the Balinese calendar.Currently farmers are reviewing the agreement with the local government on the sharing of tourism revenues.
Efforts to increase the capacity of local communities are expected to be able to reduce the destructive impacts that are permanent and irreversible, which are caused by the pressure of mass tourists around world heritage tourism, scarcity of water resources for agriculture due to water using competition, farming practices that are not friendly to the environment yet, as well as the threat of losing the next generation because the local younger generation is not willing to work in rural and agricultural sector.

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Thank you and appreciation deliver to Ministry of Education, Culture, Research and Technology for funding this research by research contract no 184/E5/PG.02.00.PL/2023.Thank deliver also to all farmer in Subak jatiluwih especially the Leader of this organization (Pekaseh) and Universitas Mahasaraswati Denpasar for supporting this research.

Figure 1 .
Figure 1.The Map of Spatial Pattern Plan in Bali Province, 2023-2043

Figure 4 .
Figure 4. Harmonization of The Rice Field Environment with Gratitude to God

Table 1 .
Number of farmer in Subak Jatiluwih as World Cultural Heritage Site

Table 2 .
Sustainability Knowledge Category of Farmer in Jatiluwih, 2023

Table 3 .
Participation Category of Farmer in Adaptation for Sustainability, 2023

Table 4 .
Internal Factor Evaluation of World Cultural heritage in Jatiluwih

Table 5 .
External Factor Evaluation Strategic of World Cultural Heritage in Jatiluwih