Informal settlements have become dominant forms and processes of urban development in many cities, yet the task of helping students engage with design issues in such contexts is fraught with difficulties of access, safety and complexity. Drawing on detailed fieldwork, this paper explores ways in which informal settlement formation can be taught in design studio through the use of games that simulate incremental practices of room-by-room accretion and prospects for transformation. The pedagogical goals are to effect a blurring of authorship and authority, to undermine top-down thinking and to nourish forms of design imagination that unite process and form. Informal settlements are largely defined as operating outside the formal control of the state. Although it is impossible to separate them from issues of poverty and lack of tenure, it is important to define informality separately from slums and squatting. While a squatter settlement implies a blanket lack of tenure, most informal settlements involve a range of rental, squatting and informal entitlements. The UN defines a slum household as a dwelling with more than three people per room or without access to clean water, sanitation, security, and durable shelter; yet many dwellings in informal settlements have most or all of these. 5 Many such settlements have developed over time into well-serviced neighborhoods-no longer 'slums' and with varying levels of tenure and formality. Further, while informal settlements are unauthorized and unregulated, it is misleading to see them as unplannedstrategies, processes and construction are different from formal urbanism, but are nonetheless complex and at times sophisticated. Most of the literature on informal settlements says little about built form, which is treated as a somewhat neutral background to issues of process, economics, tenure, employment, infrastructure and politics. Yet the micro-spatial forms and processes of informal urbanism offer rich ground for architectural investigation and urban design thinking. Without wholesale demolition, the transformation from 'slums' to decent housing is complex and problematic. Most current research suggests transformations must be developed that do not simply replace the informal with a formalized system. The adaptive spatial practices of informal settlements are fundamental to their success in housing the urban poor, and this existing housing,

<p><em>The Chinatown area of Magelang City has been known as a trading center with a strong commercial value. In addition, the area is crowded at certain times due to religious festivals with elements of Chinese culture. In assessing its potential as a commercial area that can go hand in hand with cultural tourism, the soul of the area is studied so that the development of the area's potential does not eliminate the spirit of place. Furthermore, </em><em>the </em><em>meaning of the area to Magelang City needs to be reviewed so that the direction of its development is able to create a place that has an attachment between space and humans. The research method was carried out qualitatively using a phenomenological approach. Observations were made to obtain primary data which was strengthened by a literature study on genius loci and meaning in symbolic interactionism. The results of the study indicate that the regional spirit is tangible in the Liong Hok Bio Temple. Intangible, genius loci are found in religious festivals with elements of Chinese culture that are able to attract people to gather </em><em>and</em><em> enjoy cultural offerings. These two things can be potential for regional development that expresses Chinese culture as a uniqueness that is able to attract tourist interest. The meaning of Chinatown as a commercial area can be combined in the development of commercial-cultural tourism. Explicit Chinese symbols show people's pride in their identity. The harmonization of Chinese culture in the local community means that there is multiculturalism in Magelang City which provides its own uniqueness and has never been questioned so it strengthens pluralism.</em></p><p><em> </em></p><p><strong><em>Keywords: </em></strong><strong><em>G</em></strong><strong><em>enius loci, </em></strong><strong><em>s</em></strong><strong><em>ymbolic interactionism</em></strong><strong><em>, </em></strong><strong><em>meaning, chinatown, culture tourism</em></strong></p><p><strong><em> </em></strong></p><h2>Abstrak</h2><p>Kawasan Pecinan Kota Magelang selama ini dikenal sebagai pusat perdagangan dengan nilai komersial yang kuat. Selain itu, kawasan ramai dikunjungi pada waktu-waktu tertentu berkaitan dengan adanya festival keagamaan dengan unsur budaya Tionghoa. Dalam mengkaji potensinya sebagai kawasan komersial yang dapat beriringan dengan wisata budaya, jiwa kawasan dikaji agar pengembangan potensi kawasan tidak menghilangkan <em>spirit of place</em>. Selanjutnya, makna kawasan terhadap Kota Magelang perlu ditinjau agar arah pengembangannya mampu menciptakan <em>place</em> yang memiliki keterikatan antara ruang dan manusia. Metode penelitian dilakukan secara kualitatif menggunakan pendekatan fenomenologi. Observasi dilakukan untuk mendapatkan data primer yang diperkuat dengan studi literatur mengenai <em>genius loci</em> dan makna dalam interaksionisme simbolik. Hasil penelitian menunjukkan bahwa jiwa kawasan secara <em>tangible</em> terdapat pada Klenteng Liong Hok bio. Secara <em>intangible</em>, <em>genius loci</em> terdapat pada festival-festival keagamaan dengan unsur budaya Tionghoa yang mampu menarik masyarakat untuk berkumpul menikmati sajian budaya. Kedua hal tersebut dapat menjadi potensi pengembangan kawasan yang mengeksplisitkan budaya Tionghoa sebagai keunikan yang mampu menarik animo wisata.  Makna Pecinan sebagai kawasan komersial dapat dikombinasikan dalam pengembangan wisata komersial-budaya. Simbol-simbol Tionghoa yang dieksplisitkan menunjukkan kebanggaan masyarakat terhadap identitasnya. Harmonisasi kebudayaan Tionghoa dalam masyarakat lokal bermakna terdapat multikulturalisme di Kota Magelang yang memberikan keunikan tersendiri dan tidak pernah dipermasalahkan sehingga memperkuat pluralisme.</p><p> </p><strong>Kata Kunci: <em>Genius loci</em>, interaksionisme simbolik, makna, pecinan, wisata budaya</strong>

Since the end of the 13th century during the era of the Majapahit Kingdom, the Public Square or town square has always become part of the kingdom. The square is a manifestation of public space, an integral part of the spatial layout of the royal capital. This concept was later adopted by cities in Indonesia, which provides an open space right in front of the palace or government office. Public squares as public spaces can play various roles in enhancing the quality of urban life, especially to express the social economic and environmental values. This paper aims to solely focus on the northern town square located inside the palace complex, especially by addressing the Islamic values of the northern town square of the Yogyakarta Sultanate using qualitative approaches in terms of its social economic and environmental aspects. Primary data were directly obtained from the research location by taking some photographs, field observation, and notes, while secondary data were derived from the literature and the Internet. The research suggests that the northern town square serves as the symbol and manifestation of not only the media to relate mankind to God but also the media to relate mankind to nature. In terms of mankind-to-God relation, the northern town square serves as a place for Eid prayers every year, including the Eid Fitr and the Eid Adha. Also, some annual events like the Sekaten are held every year to commemorate the birth of the Prophet Muhammad. The Sekaten Fun Fair to celebrate the birth of the Prophet highlights the Islamic values related to social economic and tourism activities. In the context of northern town square landscape, the element of 64-banyan trees around the northern town square symbolizes the age of the Prophet Muhammad. This tree concept has been successfully protected the environment around the northern town square and serves as a public open space in the city of Yogyakarta.

Intergenerational Equity merupakan konsep yang berbicara keadilan antargenerasi, tidak hanya bidang ekonomi dan sosial melainkan bidang sumber daya dan cagar budaya. Sebagaimana tindak lanjut Kongres Kebudayaan Indonesia yang telah dilaksanakan. Kebudayaan inklusif perlu hadir dalam menjawab kebutuhan akan cagar budaya yang ramah terhadap difabel. Makalah ini bertujuan untuk dapat melakukan analisa berkaitan dengan AR dan VR sehingga dapat menjadi jawaban dalam pelestarian cagar budaya yang telah dilakukan di Borobudur dalam pengembangan berupa Pusat Informasi Konservasi. Metode yang digunakan dalam makalah ini menggunakan metode kualitatif deskripti, studi literatur berupa peraturan-peraturan mengenai kebijakan, perundang-undangan, perpres dan dokumen UNESCO yang berkaitan dengan Cagar Budaya. Selain itu menggunakan metode wawancara secara online untuk mendapatkan pandangan akan teknologi AR dan VR. Metode skoring juga digunakan untuk mendapatkan analisa SWOT berkaitan dengan penggunaan teknologi pada PIK. Hasil menunjukkan PIK memiliki kelemahan dan keunggulan akan eksistensinya apabila diterapkan dalam pelestarian cagar budaya. Selanjutnya perlunya rekomendasi desain dengan pendekatan multimedia dalam menghadirkan kebudayaan yang inklusif.

The history of urban planning and design of contemporaryIndonesian cities can be traced back to the colonial era. The colonialgovernment, notably the Dutch, had made continuous intervention in theplanning and design of major cities in today’s Indonesia, which haveundoubtedly influenced the character of these cities. While time betweenthe Dutch era and today spans over three centuries, the paradigm of urbandevelopment in Indonesia seems largely unchanged. It has beencharacterized by the built environment that exist as a result of peopledrivendevelopment (PDD), ranging from everyday businesses to thecountry-wide proliferation of informal settlements weakly controlled bythe state. This paper discusses how PDD have influenced the urbancharacter of Indonesian cities, which I call ‘People-Driven Urbanism’(PDU). The main question this paper intends to respond is “how doesPDD affect the urban character of Indonesian cities?’ Methods employedin this research is a mix of case study and auto-ethnography. The casestudy looks particularly on the city of Yogyakarta, using data collectedfrom previous teaching assignments on Architectural Design Studio andInformal Urbanism.