Community Mobilization for Urban Renewal

Case of Tjong Yong Hian Bridge of Medan, Indonesia

Dra. Hasti Tarekat, MSI
Founder & Vice Chairman of Board of Directors
Sumatra Heritage Trust, Indonesia

MEDAN

Medan is a multicultural city. It is the third largest city in Indonesia at the confluence of the Babura and
Deli Rivers, and is the western gate of the country with two main ports: Belawan seaport and Polonia
airport. It is the center of activities in the northern part of Sumatra with consular offices of neighboring
countries. Medan has been a multiethnic city since its beginning as a plantation centre built by the
Dutch with Asian immigrants from China, Singapore and Malaysia, as well as Javanese workers and
locals from different ethnic groups in Sumatra, such as Batak, Malay, Nias, Acehnese and
Minangkabau.

During its formation Medan was divided by the Dutch into 4 main areas :

1. The government area, which was arranged into building blocks without residential buildings
2. The European residential area or Polonia, which was a design based on a garden city concept
3. The commercial area, which was generated mainly by the Chinese immigrants
4. The Sultan Deli area, which belonged to the former native ruler, named Sultan Deli, and
consisted of the sultan’s palace, mosque and court, the madrasah (Islamic school), the royal
park and residential areas provided for the nobility.

The urban population of the various races and ethnic groups was allocated naturally, based on their
group. The Europeans, though a small population, demonstrated their dominance through the
occupation of the largest part of the city center and formed a low density neighborhood. The Indian
neighborhood was placed adjacent to the European district in walking distance of the Shri Mariaman
temple, which was built in 1884. The Indian area, called Kampong Madras, (now Kampong Keling)
referred to the name of the place in India where they came from. The Chinese neighborhood was
situated near the market and business area. It occupied a large part of the west of the city and was
made up of high density buildings. The district streets were named after Chinese places such as
Peking Street, Hong Kong Street and Canton Street. The Arabs lived in Kampong Arab near the oldest
mosque in Medan, called Mesjid Bengkok. Their population was quite small but they lived exclusively
and formed the merchant area in a similar pattern to the Chinese district. A small number of white
collar Indonesians who worked for the Dutch lived in the settlement provided by the municipal
government on the periphery of the European settlement. The other native ethnic groups such as
Malay, Mandailing and Minangkabau were on the outskirts of the city under the rule of Sultan. The

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Javanese worked in plantations and lived in barracks outside the city. Post-colonial Medan with its
rapid development did not change the basic pattern of the city.

THE BRIDGE OF VIRTUE

The identity of Medan as a multicultural city is displayed on a bridge in Zainul Arifin Street, with four
pillars in three languages: Mandarin, Jawi and Dutch.

The bridge crosses the Babura River near the intersection of Zainul Arifin Street (Calcutta Straat) and
Gajah Mada Street (Coen Straat) in an area called Kampong Madras which is famous as an Indian
neighbourhood. Indians who originally came to Medan in the 1860s from Madras, India, settled here
when they migrated to work in plantations started by Nienhuys.

The bridge was built to commemorate Tjong Yong Hian, the Chinese Mayor of Medan who lived 1850-
1911. With his younger brother, Tjong A Fie, the Tjong Brothers are legendary in Medan as merchants
whose philanthropic attitudes went beyond race and religion. They left behind a mosque, a leprosy
hospital, a mansion, schools, temples and even railways after they died almost a century ago. One
example of their heritage is the bridge with various names.

According to the Mandarin text on the bridge, it is named “The Bridge of Virtue” or Chen Tek. But
Medan people called it “Jewellery Bridge” because it had golden ornaments that sparkled in the
evenings. Some people called it “Tjong A Fie Bridge” because it was built by Tjong A Fie in memory of
his older brother who had died. The Dutch text is “Ter nagedachtenis aan onzen vader Tjong Yong
Hian, Majoor der Chineezen te Medan, overleeden op den 11den September 1911, is deze brug
gebouwd en geschonken aan de Gemeente Medan door zyn kinderen Tjong Haw Lung, Tjong Hian
Lung, Tjong Seng Lung.” Later, according to the translation of this text and also two other texts, it was
called “Tjong Yong Hian Bridge”. Many names, many meanings and all reflect the history of the bridge
since it was erected in 1916.

The bridge is structurally sound and features four black marble pillars with golden ornaments and
metal decorations. The problems of the bridge mostly related to lack of maintenance since it was
shifted from its original position when the Public Works of Medan widened Zainul Arifin Street in 1993.
The text on the four marble pillars was not legible; the golden ornaments had faded away; some parts
of the railing were broken; sixteen decorated lamps had disappeared and, all in all, the bridge looked
neglected. Most Medan people had forgotten how beautiful the bridge was and, surprisingly, many
shop owners around the bridge were not aware that this was an historic bridge with various languages
on it and a valuable example of street furniture in the center of Medan.

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TJONG YONG HIAN

The history of Tjong Yong Hian himself is an interesting story. Tjong Yong Hian, alias Tjong Yok Nam,
was a Chinese Mayor in Deli, as Medan used to be called. The Dutch Government gave him authority
to improve the quality of life of the low income Chinese. The Chinese community acknowledged what
he had done for them and the Dutch Government appreciated his work. In 1904 the Dutch government
awarded him a gold medal, the highest recognition in his life. For his business and social concerns, he
teamed up with his younger brother, Tjong A Fie, then a Chinese captain. When the elder Tjong
died,Tjong A Fie succeeded him as the Chinese Mayor and also took over his businesses.

Tjong Yong Hian was born in Kainchew (Canton) in 1850. He left China for Batavia once he finished
his study. In Batavia, he had different jobs including being the licensee of an auction house. When he
was only 22 years old, the Dutch Government appointed him as a leader of the Chinese community on
Onrust Island.

He left Java for Sumatra in 1880 and four years later was elected a lieutenant of the Chinese
community. In 1893 he became a captain and in another five years he reached his highest position as
the Mayor. He was also a member of the Supreme Court (Landraad) and Council for Cultural affairs
(Cultuur Raad) in Medan.

As a businessman, Tjong Yong Hian was the founder of the famous trading company, Chong Lee. He
also owned sago and rubber plantations in Samajin, Kedah. He was the Director of the Deli Bank and
Tjau San Tek Loo, a railway company in China which connected Swatow and Tjau Tjoe Hoe. Tjong
Yong Hian passed away in Medan on September 11, 1911. His red tomb is well maintained in the
Petisah area, Medan, in a quiet, hidden square with shady bamboo trees and a pond with beautiful red
and white lotus.

COMMUNITY PROJECT

Sumatra Heritage Trust initiated the renovation of the Tjong Yong Hian Bridge in April 2001, as part of
its third anniversary and also to revive the spirit of multiculturalism of Medan. Different ethnic groups
have been living together in this city since the 1860s when the Deli Maatschappij and the Deli
Sultanate started to build the town’s infrastructure and design its first spatial layout. Medan has a rich
community mosaic that is European, Arab, Indian, Chinese, Javanese, Batak, Malay, Acehnese,
Minangkabau, Karo and Mandailing. The Tjong Brothers phenomenon is only an example that ethnic
differences are no excuse for discriminating against other ethnic groups.

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The renovation of the Tjong Yong Hian Bridge was carried out entirely with contributions from all
sectors of the city. Contractors and consultants donated their expertise and time; companies donated
paint, steel and equipment; cafés and restaurants donated meals and snacks, a hotel donated rubbish
bins; the media publicized the project for free and a printing company printed all materials at no charge.
Medan Municipality agreed to provide electricity for the bridge’s lamps indefinitely. It took about four
weeks to collect all the resources for the renovation.

Based on an old picture of the bridge, it has been returned to its original condition. The sixteen
decorated lamps were reproduced and four were put on each pillar. When repainting the text it was no
problem to find translators for the Dutch and Jawi texts, but it was quite an effort to find someone who
could translate the Mandarin text, as only the old generation of Chinese in Medan understand
Mandarin. And when all the texts were legible, that was when people who live around the bridge
realized how valuable its conservation is. There is so much to tell from the bridge.

One new thing that happened during this project was the idea of putting an interpretation board by the
bridge. The interpretation board is in two languages, English and Bahasa Indonesia. It tells the history
of the bridge and Tjong Yong Hian and also gives recognition to all the parties involved in its
restoration. This is nothing new at all for heritage campaigns in other countries but it is the first
interpretation board in Medan to promote history and heritage. Many people were surprised that they
knew so little about the bridge and its history although they were born and grew up in Medan. The
interpretation board was designed by a volunteer graphic designer who is usually highly paid for his
prestigious projects.

Sumatra Heritage Trust facilitated and coordinated the project in 2001 to ensure that all those involved
gained a sense of belonging to the bridge after it was renovated. This was the first conservation effort
based on community initiative in the city, something to celebrate not only the bridge’s physical
renovation but also the spirit of togetherness among ethnic groups to save the city’s heritage. The
bridge was submitted to be protected by the Local Regulation no. 6/1988. For the routine maintenance
of the bridge, community who lives around and under the bridge takes a lead and reports to the Trust
when they need assistance.

One Sunday on 29 April 2001, once the renovation had been completed, the Trust held a street party
in Kampong Madras. PT. Tolan Tiga, a plantation company, provided its leafy yard for a food bazaar,
art performances and photo and sketch exhibitions. The food bazaar was organized by the community
in Kampong Madras. The performers were volunteer artists from Indian, Chinese and other ethnic
groups in Medan. Painters were spread out in the area to sketch the new look bridge. Children and
adults who lived along the Babura River mixed with businessmen, students, even the Deputy Mayor of
Medan. Most of the participants wore a t-shirt with a picture and the story of the bridge.

The street party reached its climax when a barongsay (Chinese dragon) led the Deputy Mayor and all
the participants to the bridge, where the storyboard was unveiled and the lamps were turned on. The

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bridge looked bright once again. Its golden decorations sparkled and, hopefully, the spirit of
multiculturalism was also revived in the hearts of the people.

The translation of the Jawi and Dutch inscriptions carry the same meaning as follows:
In commemoration of our father
Tjong Yong Hian
The Chinese Major of Medan
th
Died: 11 September 1911
This bridge is dedicated and given to the Medan Government by the sons:
Tjong How Lung
Tjong Hian Lung
Tjong Seng Lung

The translation of the Mandarin incsription as follows:

The Bridge of Virtue

The Tiong Hwa/Chinese Nationalist Government has awarded the Star of Honour Class IV
(four) to those nations, which joined/participated in the building of the Bridge of Virtue viz. Germany,
Russia, Austria, Italy and Japan.
“Zong Bu Qing” was the (Chinese) Consular Advisor for Agriculture and Trade who lived in
Medan. He, together with his two brothers “Zong Long Qhing” and “Zong Ming Qhing” was responsible
for respecting the wishes of their mother, “Mrs. Su.”
The Qing Kingdom had appointed high officials to survey trade in South East Asia (Indonesia0
and awarded the Star of Honour to the Major “Mr. Ik Nam alias Yong Hian” who was well known for his
generousity.
To show their respect for their parents the Qing Brothers had this steel bridge built across the
Babura River to improve transport.
The bridge was finished in the Cantonese winter months. To commemorate it this inscription
has been made as a remembrance for our children and grandchildren in future days.
Grandfather’s Uncle “Mr. Hung Nan alias Yan Hian” as Mayor of Medan Deli has been
awarded the Star of Honour Class III (three) “Tek Alum Nok Wa Se” by a senior advisor from the Tiong
Hwa/Chinese National Government. He agreed to be a permanent custodian in the Government.
The previous advisor “Mr. Gi Fu Lek Pa Lak Se” agreed to be a permanent manager for the
Local Government of Medan and Mr. Usman, the former Chairman, will continue as Chairman.

Nationalist Tiong Hwa (Chinese) Government

In the winter months for Canton (December to February)
Mei Sein Regency
AD 1916

Builders:

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Zhong Bu Qhing
Zhong Lung Qhing
Zhong Ming Qhing

WHY A COMMUNITY PROJECT?

The Tjong Yong Hian Bridge project is an example of urban renewal through mobilization of local
community and local resources. As a community based organization, Sumatra Heritage Trust
emphasis community participation by mobilizing local resources plus taking initiatives to encourage
local government to be more active in . This approach is not new at all although in practice could be
unique for every situation. In Asia Pacific, the UNESCO initiated a program called LEAP, stands for
“Integrated Community Development and Cultural Heritage Site Preservation through Local Effort in
Asia and the Pacific.” The LEAP Programme aims to promote active community participation in the
development and management of local economies, grounded on local culture, history and
environment.

The basic approach in the implementation of the LEAP Programme is to initiate a series of
participatory and catalytic activities that spur local interest groups to assess the nature, characteristics
and economic potential of indigenous resources, and then to develop these resources in ways that are
both profitable and sustainable. In the process, local communities are empowered to take more active
role in the management of their heritage, and in the development of culture tourism-related industries
that can alleviate poverty, finance the conservation of local heritage on which tourism is based, and
enhance living conditions.

Project activities differ from site to site, depending on site problematics and assessed needs. Activities
in pilot demonstration sites have evolved into a strategic ten-step sequence, which when followed,
gradually leads to community participation and competence in the maintenance, management and
development of their heritage. This structural framework of activities provides a model which makes
the LEAP experience in demonstration pilot sites replicable and transferable to other communities
elsewhere in the region, and indeed, worldwide. The sequential activities are as follows:

Step 1 Activities which promote a stewardship ethic and community participation in historic
conservation.

Step 2 Hands-on training involving local town and neighborhood managers to develop gazetting,
zoning and environmental management plans for both preservation and development of historic sites.

Step 3 Training and support activities to identify pilot projects within the community through
community-based participatory research work.

Step 4 Research, development and training in low-cost, traditionally-appropriate and historically-

accurate techniques for building maintenance and restoration.

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Step 5 Reviving the use of traditional building and associated trades necessary for the maintenance of
historic buildings in an authentic manner.

Step 6 Promotion and training to preserve artisan skills and other intangible cultural activities which
have potential market appeal and can be developed into income-generating professions.

Step 7 Training and promotion of community-based and -controlled tourism industry-related

occupations grounded in the accurate interpretation of the unique local culture, history and
environment.

Step 8 Assistance in curriculum development for both formal and non-formal education in local history,
heritage conservation and small business management skills in the culture industries.

Step 9 Assistance in the availment of revolving soft loans and micro-credits for conservation,
maintenance and business development.

Step 10 Creating networks for the exchange of technical information among site managers and town
planners.

The LEAP Programme is people-centered, focused on local community participation. LEAP activities
relative to heritage management and development should be carried out by the local stakeholders
themselves at the village level, and not by outside parties who siphon off much of the generated
income that are meant for the heritage custodians. To ensure this, it is essential that individuals,
informal groups or people's organizations that play traditional roles in the maintenance of heritage
sites should first be identified, and then to work with them, through them, and assist them build up their
managerial and technical capabilities.

Given the lack of financial resources and support mechanisms in developing countries, it is important
that pilot sites have: (1) strong private sector involvement in heritage conservation and management;
(2) facility to provide micro-credit schemes; and (3) local policy makers are willing to set up required
legal frameworks for heritage protection. Implementation strategies should aim at sustainability and
replicability of activities that can result in multiplier-effect or spin-off projects in other target
heritage sites.

It is also an effort of Sumatra Heritage Trust to encourage involvement of private sector to participate
in heritage conservation and management plus to approach local government to provide legal
frameworks for heritage protection by revising the current regulation and to stimulate more community
participation. In some countries, community participation has been regulated and integrated into a
national policy. One of the example is New Zealand. They have policies that:

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(a) Appropriate forms of public participation in statutory conservation management processes will be
invited. Relevant information will be made available to facilitate public input into policy decisions.
(b) Interested or affected individuals, organisations and experts will, where appropriate, be
approached directly for their views on specific proposals.
(c) Relationships for conservation outcomes should be developed and maintained with appropriate
individuals and organisations.
(d) Partnerships with groups or individuals may be developed where appropriate to local
circumstances.
(e) Active involvement and participation in conservation activities by the public should be encouraged.
All work carried out by volunteers will meet appropriate standards, and volunteers will be managed
according to relevant legislative requirements.
(f) Volunteer work opportunities should include activities that are designed to increase awareness of
conservation values, issues and management.
(g) Information, advice and technical support may be provided to community groups wishing to
undertake conservation projects. If proposed projects
for which support is sought are considered to be of low priority, groups should be encouraged to
undertake higher priority projects, or to look for alternative projects.
Concern and commitment of government in establishing policies and encouraging community
participation is crucial. A success of an urban renewal program such as heritage preservation is an
integrated approach of all sectors involved: government, community, private sector. A city government
could be a initiator and stimulator of a collaboration. Hari Srinivas presented an approach that he
withdrew based on situations in Asian countries as follows:

In-depth analyses, interviews and

presentations of with city officials
clearly point out the important
lessons learnt for cultural
heritage conservation and the
role of city governments -

• The need for deeper and

broader participation and
awareness building
among the citizens and
civil society at large.
• The need for proper
documentation and
preservation program to
be put in place.
• The need for a strong
institutional and policy
environment.

These three lessons are being

presented here as a 'three-
pronged approach' to heritage
conservation (See figure):

• Participation and Awareness-Building

Programs and projects have to be set up by local governments that aim at redevelopment and
regeneration of heritage areas, particularly old buildings and others of architectural value. This

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 not only ensures that the buildings are economically viable, but also enhances the city's
character. The role of NGOs and citizens groups is also critical - in preservation activities, in
generating ideas, in fostering civic pride, and in financial investment. Participation and
awareness-building is further enhanced by fairs, festivals and other events such as
competitions etc.
• Documentation and Preservation
Critical to good documentation and preservation implemented by city governments, is its
integration into national organizations and programs in heritage conservation. This ensures
historical and cultural continuity, and enables a more holistic approach to conservation.
Publications in a variety of formats targeted at different users include books, reports,
brochures, guides, maps, and audio-visual products. Parallel to this is the need for local
governments to support research and documentation efforts of universities and research
institutions, including trusts and other private commissions that are involved in heritage
conservation. Support can also be provided for educational courses, training of personnel, and
in research activities. Setting up of museums (long-term) and organizing exhibitions
(periodic/short-term) is useful for documentation and preservation activities.
• Institutional and Policy Environment
Having an effective and enabling institutional and policy environment goes a long way in
creating the necessary incentives needed to prioritize heritage conservation. Developing
special conservation plans and zoning controls, and integration into the city's overall master
plans is important, so is the need for laws, legislations, rules and building codes. This can be
done using existing local organizational and governance structures, or special units,
commissions or agencies can be set up to deal specifically with heritage conservation, with full
legislative and administrative/financial backing of the local government. #