Intercultural Adaptation of Chinese Culture to The Elements of City Planning on The North Coast of Java (Case Study: Jin De Yuan and Tay Kak Sie Temple)

Intercultural adaptation in Indonesia especially in the northern coastal areas occurred through cultural interaction between immigrants of various ethnicities and the local culture. The Chinese immigrants initially arrived with a mission to open the silk route via waterways and settled in the area by establishing Chinese community and constructing Chinese temples. This research aimed to identify the intercultural adaptation of Chinese culture in the northern coastal Chinese community areas, with a case study of Jin De Yuan Temple in Jakarta and Tay Kak Sie Temple in Semarang. Descriptive analysis was employed with two data collection processes. Secondary data were obtained from literature studies and primary data were gathered through direct observations at the locations. This research adopted an intercultural adaptation perspective with a scale for urban design elements. The findings revealed that both research objects shared similarities in the intercultural adaptation process, particularly in acculturation and assimilation.


Introduction
Adaptation was an issue that needed to be addressed when an individual or group communicated with others from different cultures.Intercultural acculturation in Indonesia, particularly in Java Island, occurred through interactions between various ethnic immigrant cultures and the local Javanese culture in different forms.The acculturation process could be found in various fields such as language, architecture, clothing, society, and others [1].One of the main factors contributing to the process of intercultural acculturation is the intermarriage between immigrants and the local community on Java Island.This leads to acculturation in both social and cultural aspects of the region.
The first arrival of Chinese immigrants began when Admiral Ceng Ho carried out a trade mission with a fleet of ships through a sea route from his country.He traveled along the north coast of Java and stopped in several areas, including Kota Lama Semarang and Sunda Kelapa, now known as DKI Jakarta.At each stop, a group of Ceng Ho's crew members often decided to stay, settle in the areas they visited, and married local residents [1,2].As time went by, the Chinese community increased, supported by the port area on the north coast of Java, Semarang and Jakarta were chosen as the center of trade because of their location, which was the most strategic in various aspects at that time, such as political, economic, and cultural aspects [3].
Over time, the Chinese immigrants and their descendants become an inseparable part of Indonesian society and have adapted their characteristics with the local community and the new environment.The Chinese descendant community had socio-cultural lives that set them apart from other communities in Indonesia.They having settled and assimilated with the local population, formed a settlement called "Chinatown", which later became known as "Pecinan" [4].
Jin De Yuan Temple was built in 1650, this temple is the oldest among all temples in Indonesia, located to the west of Pasar Petak Sembilan and Jalan Petak Sembilan.The temple is dedicated to the goddess Kwan Im.Throughout its history, many horrifying events took place in this temple.In 1740, the Dutch massacre of the Chinese community occurred, destroying the temple [8].The Tay Kak Sie Temple also had a rich history of the arrival of the Chinese immigrants.Initially, it was only a small shrine dedicated to the worship of the compassionate goddess Koan Sie Im Po Sat.As time passed, this small temple transformed into a large temple that provided a place to worship various Taoist and Confucian deities.The temple was better known as the Gang Lombok Temple due to its location on Gang Lombok.
Both temples became lively Pecinan areas.The Chinese community considers that area surrounding the temple as religious hub, trade and social, cultural, and even education hub for the community.It has become a part of the acculturation process between Chinese cultures in Indonesia.This has happened since the establishment of religious buildings in a Pecinan area, in line with Gruen statement [5] the "city center" area not only serves as a center of a productive city but also as a place for religion, recreation, social, cultural, and administrative activities.The observed conditions are the buildings around the temple area, supporting activities, and circulation around the area which are labeled as "chaotic and dirty" due to the dense population inhabiting the area and affecting the surrounding conditions.
The purpose of this research was to examine the intercultural adaptation of Chinese culture that influenced the elements shaping the cities with a focus on the case studies of Jin De Yuan and Tay Kak Sie temple.The perspective of intercultural adaptation was adopted in this study, encompassing three main aspects: acculturation, deculturation, and assimilation [6].

Literature Review
Intercultural adaptation encompasses three main aspects.The first aspect is acculturation.This process occurs when immigrant individuals undergo a socialization process, where they are exposed to and interact with a new and foreign culture.Over time, these immigrants learned to understand the new culture, they accept and selectively adopt the local and cultural values and norms into their own to be able to live side by side with the locals.The term acculturation, according to Koentjaraningrat [7], cannot be detached from cultural contact, where a social process arises group of people with particular culture is confronted with elements from a foreign culture, which can be accepted and assimilated into the original culture.The second aspect is deculturation, which refers to the influence of previous cultural patterns on the adaptation process.Changes in previous cultural patterns affect the psychological and social behavior of immigrants, who develop a new identity, new norms, and embrace new cultural values.This leads to the occurrence of resistance to the new culture and results in immigrants isolating themselves from the local population.Individuals have limited potential to change the environment due to the dominance of the local culture, which controls daily life and compels immigrants to adapt [8].The third aspect is assimilation, which occurs when immigrants minimize the utilization of their old culture and appear to be similar to local residents [8].
The process of intercultural adaptation happens when immigrant individuals engage in an interactive communication process with local individuals in their new social and cultural environment [6].Intercultural adaptation is manifested in the communication patterns by the local community and culture, the ability to communicate in accordance with the norms and cultural values of the local community depends on the process of self-adjustment undertaken by immigrants [6].The Pecinan areas around Jin De Yuan and Tay Kak Sie temple were selected as research case studies.This decision was based on the belief of the Chinese community in the importance of these temples, which played a significant role in the growth of the Pecinan areas [9].Jakarta and Semarang city were selected as the research locations due to their shared history of the formation of Pecinan areas in both cities and shared a similar pattern of urban development, starting as port cities that served trading hubs where merchants from around the world supplied goods to Java.Geographically, these Pecinan areas emerged as centers of economic power and associated with historical value and regarded as potential cultural tourism destinations.The research was divided into two parts, secondary data was obtained from relevant literature concerning the history of Pecinan in the research subject area and urban design and spatial studies.Primary data was collected using site observation and documentation.The adaptation of the Chinese community, which had an influence on the elements shaping the area in Jin De Yuan and Tay Kak Sie temple was the research focus referring to intercultural adaptation theory.The variables used in this study were based on the eight elements of urban design as defined by Hamid Shirvani [10] in Table 1.

History of The Chinese Community in Jakarta
Located on the northern coast of the island of Java, Jakarta is the capital city of Indonesia.Since its establishment in 1619, the city has experienced numerous interactions with migrants who made stopovers, with some eventually settling and becoming part of the city.It can be found that in the presence of the city, there are traces which are manifestation of Chinese heritage including architecture, language, cuisine, as well as cultural practices.Jakarta had the most significant Chinese population from its founding years.In 1815, records indicated the Chinese ethnic group amount to 52.394 people out of 332.015 population, making it the highest percentage among all cities in Java [11].
In 1619, Jan Pieterszoon Coen led the VOC in their attempt to destroy Jakarta and connect the Chinese community to the city [12].Coen saw the benefits of establishing connections with the Chinese, who played a vital role in trade, providing essential goods, and helping with marketing.As the Chinese community developed, they also contributed to the development of this city.
In 2000, Presidential Decree No. 6/2000 was issued by President K.H. Abdurrahman Wahid, which resulted in the restoration of freedom for the population to engage in various activities related to Chinese culture, including tradition, beliefs, use of language, and customs.This significant milestone for the Chinese community in Indonesia was marked by the emergence of new celebrations and activities related to Chinese religion and culture in public spaces, as well as movements to re-establish the Pecinan area and other cultural elements within the urban space [12].The diversity and cultural contributions of the Chinese community in Jakarta were recognized and appreciated, promoting a more inclusive and vibrant cityscape.

History of Pecinan Around Jin De Yuan Temple
The typical arrangement of Chinese settlements in Java, as well as in port cities in southern China generally comprised temples, markets, and ports with a main road axis running perpendicular to the coast [11].The Glodok area in Jakarta, known as Pecinan, thrived as a bustling commercial hub.With its extensive history and status as the starting point of the city, Glodok has also become a sought-after destination for historical tourism.In Glodok area, there was an important historical landmark called Jin De Yuan Temple, also known as Vihara Dharma Bhakti.The temple had a rich story that began with its establishment in 1650.Throughout its history, the temple underwent several renovations and expansions to accommodate the growth of the Chinese community in Jakarta.The temple served as a center for religious activities, cultural practices, and community gatherings.During the Dutch colonial period, the Chinese community faced various challenges and restrictions in their cultural and religious practices.However, Jin De Yuan Temple remained an important place for the Chinese community to preserve their traditions and cultural identity.The Temple reflects the deep history and contributions of the Chinese community to a multicultural society.For instance, they conducted daily free iftar meals during the month of Ramadan and distributed rice to underprivileged people around the temple area at specific times (Figure 4).

History of The Chinese Community in Semarang
In the mid-18 th century, a rebellion called the "Geger Pecinan" occurred on Java Island, where the VOC was challenged by the Chinese community.The VOC was resisted by them with support from the Javanese people.The mobility of the Chinese community in cities, especially in Semarang was affected by this phenomenon.The mobility was regulated by the VOC through their segregation from other groups and the imposition of strict surveillance in designated areas known as Pecinan.
The Pecinan area of Semarang was established as a residential area for the Chinese community who had gradually migrated to Semarang several centuries ago.This migration was a consequence of Indian and Chinese trade activities through maritime routes.Due to political events in China in the late 19 th century, the demand for labor in Southeast Asian countries by the Dutch, and mass immigration from China to Indonesia, especially in Java Island and other Asian countries, took place.
The Chinese community was commonly found in major port cities, including Semarang and Jakarta [3].Social stratification was based on race and utilized for the political interests of the colonial government.The Chinese community residing in Semarang, besides being traders, also utilized land in the city for their business development.Semarang has been shaped into a multicultural society and experienced a lasting impact on its trade and urban development due to the presence of the Chinese community.

History of Pecinan Around Tay Kak Sie Temple
The formation of Pecinan Semarang was initially caused by the uprising in Jakarta, the rebellion was successfully suppressed.The surviving Chinese community was resettled in Semarang specifically in Gedung Batu.Another resistance attempt was made by the Chinese, but they were ultimately defeated by the Dutch.Due to the Dutch authorities' fear of the Chinese community, a decision was made to relocate them to Kota Lama under close military supervision, allowing for easier monitoring of their movements.This relocation had implications for them, especially in religious activities.To reach Sam Poo Kong temple, a distance of 4 kilometers had to be traversed and a tax had to be paid when passing through the designated area.The Chinese took the initiative to establish temples in the Pecinan area.One of the historical temples is Tay Kak Sie located in Gang Lombok.
Tay Kak Sie temple served as a place of worship and a center for activities of the Chinese community.The Semarang River also played a vital role in the growth of the Pecinan area as a trade hub and district boundary.The integration of Chinese culture with the locals is evident in the architectural features of shophouses and residential structures in the surrounding area.Overall, the multicultural heritage of Semarang has been shaped by the presence and contributions of the Chinese community.

The Findings on Urban Design Elements
The observations on the urban design elements in the two study areas around the temples on the northern coast indicated a similarity in shaping both areas.This could be attributed to the shared historical background of the two areas, originating as port cities and centers of trade, which resulted in a dominant trading tradition in both locations.In land use variable, both areas were dominated by various types of trades (Figure 5 and Figure 6).Daily necessities, religious supplies, clothing, and typical Chinese decorative items were sold in traditional markets.Moreover, many stores selling Chinese herbal medicine and traders offering authentic Chinese-language books were found.Interestingly, ingredients for making traditional Chinese food, such as bakcang leaves and bakcang string, which are rarely found in markets in other areas, were also discovered.In line with Zaman & Ahmed [14], it was stated that an important role was played by street traders in creating a vibrant atmosphere and providing services to visitors.Easy adaptation to different spatial arrangements could be achieved by them due to their flexible nature.The surrounding areas were equipped with various supporting facilities.Educational facilities and several temples were found as integral parts of these areas.In building form and massing variable, the building composition can be found in both areas.In Pecinan Jakarta, the buildings were predominantly created in three levels, but there were also taller structures like school, hotel, and shopping centers (Figure 7).These buildings were not concentrated in one location but scattered throughout the Pecinan area.Meanwhile, in Pecinan Semarang, the pattern of building compositions followed a similar principle.Residential buildings dominated the area, accounting for approximately 64% of the total, while 27% consisted of small kiosks and shops.Although there were similarities in the type of residential housing in both areas with ground-level houses used for their homeowner business, the upper floors served as living spaces (Figure 9a & Figure 9c).There were differences between these two, in Pecinan Tay Kak Sie, the pattern in the arrangement of residential buildings featured a clear grid pattern, providing a neat and well-structured appearance, creating a sense of open, spacious, and neutral space.This effect was also observed in the front of Tay Kak Sie temple parking area, which conveyed a tranquil atmosphere (Figure 8).On the other hand, in Pecinan Jin De Yuan, the residential building arrangement was the opposite.When observing the building facades in Pecinan Tay Kak Sie, the influence of colonial architectural style could also be observed (Figure 9d).According to Sudarwani [18], there was a house that combined several modules and still had a legendary door with two door leaves that originated from Dutch architecture.The unique combination of varying building heights, facades with Chinese ornaments, and the presence of historical remnants from the Chinese community created a captivating and distinctive atmosphere in both Pecinan areas.The Architectural style of the houses around Tay Kak Sie However, significant differences were observed between the Jin De Yuan and Tay Kak Sie areas in terms of circulation and parking variables.In Jin De Yuan, the conditions were found to be inadequate and disorganized, while in Tay Kak Sie, the parking facilities were deemed better and well-organized.Additionally, it was noticed that the Pecinan Tay Kak Sie area had a higher presence of green open spaces and trees compared to the Pecinan Jin De Yuan area.
Observing the activity support variable, activities in both areas were still influenced by Chinese cultures, such as wushu and barongsai.This indicates that Chinese culture was introduced and brought by the Chinese community residing there at that time, to preserve their native culture.Cultural contact occurred when a specific culture was confronted with elements from a foreign culture, and that culture could be embraced in their new [7].Social activities such as street fair and Chinese community events in the temple areas were also supported, contributing to the activities in both places.This had its roots in their ancestors culture that emphasized honoring their beginnings as immigrants.They continued to value sharing and assisting others, particularly those with economic hardships in the surrounding community [2].In Pecinan Semarang, there was a unique feature namely the wayang potehi performances.Potehi, a cloth glove puppet theater originating from southern Fujian was introduced to Indonesia and became known as wayang potehi [19].During the performances, local Indonesian stories, such as Javanese mythology, were enacted, and both Javanese and Indonesian languages were used [19].It was observed that the introduction of wayang potehi served as evidence of the assimilation between the Chinese community and the local society [20].
In the signage variable, it can be seen that there was also an acculturation process observed in both areas, with an emphasis on Chinese aesthetics in signage, such as the use of Chinese calligraphy and traditional bright colors typical of Chinese culture, such as red and gold, adapted with the addition of information in the Indonesian language to be understood by the local community.
Furthermore, the important role of the Pecinan areas in preserving Chinese cultural heritage can also be observed in the preservation variable.The historical context of the Chinese community in both areas plays a central role in this preservation.Examples of this are the Candra Naya building, St. Maria de Fatima church, and Toa Se Bio temple located in Pecinan around Jin De yuan Jakarta.Meanwhile, the Tay Kak Sie temple and the Kota Lama in Semarang are two focal points of preservation in Pecinan Semarang.
Lastly, in the pedestrian ways variable, a similarity was observed in the limited accessibility for people with disabilities in both areas.The absence of dedicated pathways that took into consideration the needs of individuals with disabilities was noted in these areas.The cause may be attributed to the assimilation process of the Chinese community who arrived and settled in these areas through marriage and family formation with the local population [1,2], thus impacting the urban growth in both areas.The impact of this growth resulted in changes in the city and the surrounding area.It is important to acknowledge the challenges that need to be addressed.The government and relevant stakeholders need to prioritize attention to the accessibility needs of individuals with disabilities in both areas.
According to Pangarso [21], a city or an area is formed as a result of the activities of its residents, which shape its characteristics and unique features.Therefore, the identification of urban elements from Hamid Shirvani [10] was used to determine the activities and patterns that formed within the Pecinan area located on the northern coast.It is evident that both research objects had similar activities in the process of acculturation and assimilation.This could be attributed to their interconnected history, which played a consequential role in the formation of these two Pecinan areas on the northern coast.This process indicates the presence of acculturation, where social interactions occur when a group of people from a certain culture encounter another culture [7].Deculturation was not observed in the eight studied urban elements.However, the process of deculturation occurred in the past when the Chinese community was forcibly isolated by the VOC [22], which highlighted the restriction of mobility of the Chinese community in the 18 th century and they established their area called Pecinan.This process of deculturation also had an impact on the activities of the Chinese community at that time.
Furthermore, this research demonstrates that the environment shaped by the Chinese community had deep historical roots.Their daily activities served as inspiration for the construction of temples as centers of religious practices.These temples supported the Chinese community for centuries, in line with Singh & Niglio [23], which emphasizes the substantial role that historical sites play in shaping dynamic and sustainable environments.

Conclusion
Our research conducted in Pecinan around Jin De Yuan and Tay Kak Sie temple has unveiled the historical evolution of Chinese temples which can be traced back to centuries of continuous Chinese community activities.These findings directly correlate with the objectives outlined in Sustainable Development Goal (SDG).Our research highlighted how Chinese temples had contributed to the social dynamics of these communities, shaping their physical and cultural landscapes.Despite facing challenges and disasters, these temples had undergone extensive restoration and renovation, showcasing the resilience and unity of the Chinese community.This played a vital role in preserving their cultural identity, a key element of sustainable urban development as emphasized by SDG's.The process of intercultural adaptation, driven by personal and social interactions with locals and the environment, had been essential for building sustainable communities.In addition, our research addressed the lack of studies on urban development in the Pecinan areas surrounding Jin De Yuan and Tay Kak Sie temples, offering valuable insights for future research.This has proven particularly beneficial for researchers interested in understanding the dynamics of both temples.Therefore, this research can be used as supporting material for similar studies, particularly for researchers seeking information about both temples and their urban context.

Recommendations
It was difficult for researchers to fully uncover the process of deculturation in this area.This may be due to the research limitations that only focused on the aspects of urban design elements.It is recommended for future research to thoroughly investigate the process of deculturation that occurs in the Pecinan areas around Jin De Yuan and Tay Kak Sie Temple.This could involve examining changes in past cultural patterns, thoroughly examining the factors of deculturation, and examining the social and psychological aspects experienced by the Chinese community in the process of deculturation in intercultural adaptation research in both areas.Thus, research on cultural adaptation in the Pecinan areas can provide more comprehensive insights.

Figure 4 .
Figure 4. (a) Free iftar meals were being prepared by the Chinese community, (b) The Chinese community distributed free iftar meals, (c) People queued up to get free meals [13]

Figure 5 .
Figure 5. (a) Clothes are sold by the street traders, (b) The Situation of traditional market, (c) A shop that sells religious supplies, (d) A shop that sells herbal medicine around Jin De Yuan

Figure 6 .
Figure 6.(a) Traders activity at traditional market, (b) Street situation at traditional market in Gang Baru, Semarang

Figure 8 .
Figure 8.(a) Tay Kak Sie temple parking area, (b) Street situation around Tay Kak Sie temple

Figure 9 .
Figure 9. (a) Salon located on the first floor of the house around Jin De Yuan, (b) Residential Street situation around Jin De Yuan, (c) Kiosk located on the first floor of the house around Tay Kak Sie, (d)The Architectural style of the houses around Tay Kak Sie

Table 1 .
Research variables elements of urban design