ABSTRACT

Architectural creations have always been expressions and representations in physical form. In this context, the discussion of architectural works towards Islamic sacred space is highly interesting due to the unusual differences attached to those objects. Generally, the architectural style of mosques in Indonesia is Middle-East oriented and certain mosques are coupled with the local culture. Conversely, the architectural mosques within this study are distinct since they are erected in Chinese oriented style mosque.

Based on its development location literally, Indonesia is a Chinese minority country, however, the Cheng Hoo Mosques recently even expanded widely in 4 of the 5 major islands in Indonesia. Thus, it raises a lot of curiosity and statements from both general people and scholars. Moreover, the Chinese influenced mosque adopted the name of a Chinese admiral named "Cheng Hoo" as the brand of the mosque added new speculations to the physical and historical presence and the purpose of their existence in Indonesia Archipelago. In this thesis, the case study is aimed to examine 3 mosques located in Surabaya, Pasuruan, and Banyuwangi, all of which are located in the province of East Java, Indonesia.

Indeed, this study focuses on the discourse of the Cheng Hoo Mosques which were built after Soeharto regime or then so-called “New Order” period. Thus, some related aspects regarding the concept of people in Indonesia since Soeharto regime or even earlier, as it has big influences for Chinese Muslims in Indonesia today will be examined. This thesis will also discuss the sacred spaces and organizations that have physical and non-physical links to the current subject aimed to strengthen the discussion and to explore new ways of understanding to the current topic, that is, the Cheng Hoo Mosque. The formulation of the problem to be solved in this study is not merely about the style of the Muhammad Cheng Hoo Mosque edifice but also the role of the mosque in several aspects, also the extent of the contribution and capacity of Chinese Muslim leaders in introducing the Chinese expression and Cheng Hoo’s articulation through those mosques.

Specifically, to some extent, the discussion on the three Cheng Hoo Mosques will be discussed in 3 chapters sequentially located in Surabaya, Pasuruan, and Banyuwangi in East Java, all of which give the impression of a local Chinese and Javanese culture union as well as Islamic holy space. The determination of location based on several considerations such as the superiority of East Java as a pioneer area for the establishment of the Cheng Hoo Mosque in Indonesia also has its meaning in the context of historical evidence, as well as the traces of Cheng Hoo Mosque distribution which are very dominant in East Java. In addition, those 3 Cheng Hoo Mosques are considered to have the capability of representing other Cheng Hoo Mosques in East Java particularly, and in Indonesia generally based on its establishment background, mosque's owner or initiator, donators, funding, intention, related foundation, architecture style, and many other aspects which will be examined in particular chapters.

This research method is qualitative-based using data collection techniques through fieldwork as the primary source and historical evidence as to the secondary source. The fieldwork is ranged from observation, in-depth interviews, and data analysis. Historical evidence was obtained from historical sources such as books, research, and historical documentation. Eventually, the main aim is to explore the similarities and differences concepts in the Cheng Hoo establishment and how those mosques' existence acts towards certain particular aspects either culturally, educationally, politically, socially, religiously, or even further, economically which certainly greatly influences the sustainability of the mosque. The strong emphasis is also placed to explain the spatial connections and community relations towards those mosques to obtain a good result comprehensively.

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Thesis/Dissertation

Alomar, M. A. (2000). History, Theory and Belief: A Conceptual Study of the Traditional Mosque in Islamic Architecture: A Thesis in History of Architectural Ideas (Doctoral dissertation, Pennsylvania State University).

Alrimawi, T. (2014). Issues of Representation in Arab Animation Cinema (Doctoral dissertation, Loughborough University).

Chandra, S. A. (2017). Perkembangan Agama Islam di Kalangan Etnis Tionghoa Semarang Tahun 1972-1998 (Doctoral dissertation, Universitas Negeri Semarang).

Chiou, S. Y. (2012). In Search of New Social and Spiritual Space: Heritage, Conversion, and Identity of Chinese-Indonesian Muslims (Doctoral dissertation, Utrecht University).

Hew, W. W. (2011). Negotiating ethnicity and religiosity: Chinese Muslim identities in post-new order Indonesia. (Doctoral dissertation, Australian National University)

Conference/Symposium Paper

Kuntjara, E. (2005, August). The hybrid language of the Chinese Indonesian in Surabaya. In 3rd International Conference of Institutes & Libraries for Chinese Overseas Studies (pp. 18-20).

Muzzaki, A. (2010). Cheng Hoo Mosque: assimilating Chinese culture, distancing it from the state. London, UK: Crise Working Paper, (71)

Tarrad, M., & Matrouk, M. (2012). The dome in Islamic architecture and the contemporary orientations to the design of Mosques’ domes. In Proceedings of the International Congress: Domes in The World, Florence, Italy.

Personal Communication

Awi, A. N. (2019, February 09). Personal Interview. Surabaya.
Mansur. (2019, february 12). Personal Interview. Banyuwangi.
Ong, A. H. (2019, February 09). Personal Interview. Surabaya.
Ong, A. H. (2020, January 01). Phone Interview.
Sufa’at. (2019, Februay 11). Personal Interview. Pasuruan.
Wahyudi, A. (2019, February 12). Personal Interview. Banyuwangi.