" Three quarters of a century later, Ralph Linton (1945), offers a formula about the culture that emphasized on the factor of integration achieved through a learning behavior: "A culture is the configuration of learned behavior and results of behavior whose component elements are shared and transmitted by the members of a particular society." While according to Koentjaraningrat (1974)

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Human creature and culture together build a socio-cultural life, patterned and systematically referred to a socio-cultural system. Systematization through adjustments with the socio-cultural thoughts and practices in norms, ideas, values, aesthetics, tradition, all PendahuluanMasyarakat dan kebudayaan, yang dapat disebut kehidupan sosial-budaya, merupakan pengertian-pengertian, konsep-konsep dan kategori-kategori yang dalam ilmu-ilmu sosial dan budaya seperti sosiolog, antropologi sosial dan antropologi budaya, ilmu politik dan pemerintahan, filsafat, psikologi, sejarah, ilmu susastra dan ilmu bahasa, sering dibahas.Dalam pembahasan, sistem sosial seringkali dipisahkan dari sistem budaya, padahal kedua pengertian tersebut tak dapat dengan tegas dipisah-pisahkan. Dalam kehidupan masyarakat, gejala-gejala sosial dan gejala-gejala budaya hampir selalu, atau bahkan selalu, saling berhubungan dan berpengaruh, sehingga gejala-gejala dan kebiasaan-kebiasaan sosial tidak bisa dipisahkan dari gejala-gejala dan kebiasaan-kebiasaan budaya, demikian pun sebaliknya.Bahkan, seringkali tidak mudah orang melihat suatu gejala atau peristiwa itu gejala atau peristiwa sosial atau budaya, sistem-sistem sosial tidak bisa dipisahkan secara tegas dari sistem-sistem budaya, sehingga persoalan konseptual mengenai sistem sosial dan sistem budaya lebih memadai apabila dilakukan dalam satuan pembahasan sehingga kita mengenal sistem-sistem sosial-budaya (socio-cultural systems).

Locality and cultural identity aspects are very important to create humane cities in the midst of globalizing world. Kauman Semarang is the city’s cultural identity which has lasted for more than three centuries. Traditionally, Kauman is a village in downtown which reflects Moslem daily live. The physical and social characteristicschange are the reaction of modernization-capitalization pressure of the downtown. The purpose of the research is to find out how Kauman adapts to the incoming pressures. The research was based on ethnographic method by combining ideographic and architectural approaches. In the end of the research, it found that there is a spatial control having protective characteristic or a control of spatial protection conducted by the community. Socioreligious values have influenced in strengthening socio-religious space that produces immaterial products associated with the community’s mentality. Meanwhile, the modernization-capitalization pressures influence the form of significantly developed business-commercial space, and their products are eventually used to support the socio-religious activities. Spatial protection strategy is an answer for the problem of modernization-capitalization pressures in downtown. This finding could be a useful input for the preservation efforts at Kauman Semarang particularly and for cities having similar problems generally.

Social scientists have conceptualized several stages of sociocultural transformation as societal development. One version modified in this article constitutes a typology of preindustrial and industrial societies which consists of one, hunting & gathering societies; two, pastoral societies; three, village agrarian societies; four, advanced traditional agrarian societies; and five, industrial societies; and six, postindustrial societies. To analyse the sociocultural transformation which happens in the Indonesian society, one has to observe and consider the long historical background which produces social heterogeneity. Thus, the direction and ideals of sociocultural transformation can be identified and conceptualized.