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The Concept of Malay Landscape

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SIMPORA X PROCEEDING
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SIMPORA X: 2019
UNIVERSITI TEKNOLOGI MARA (UiTM) PERAK BRANCH
SEPTEMBER 2019

Perpustakaan Negara Malaysia

Editors
Associate Professor Dr Mohd Sabrizaa Abd Rashid
Sr Dr Kartina Alauddin

Graphic Designer
Nordin Misnat

Centre for Knowledge and Understanding of Tropical Architectural and Interior (KUTAI)
Universiti Teknologi MARA (UiTM) Perak Branch
Seri Iskandar Campus, Perak, MALAYSIA

ISBN: 978-967-5741-83-8
Copyright @ SIMPORA X: 2019
All right reserved. No part of this publication may be produced, stored in a retrieval system, or
transmitted in any form or by means electronics, mechanical, photocopying, recording or otherwise,
without prior permission in writing form the publisher.

Produced by,
Proceeding
KUTAI
Seri Iskandar, Perak

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PREFACE

In the name of Allah s.w.t. the Most Gracious and the Most Merciful.

This proceeding comprises of 9 papers presented in SIMPORA X: 2019 organised by the Centre of
Knowledge and Understanding Tropical Architectural and Interior (KUTAI), Universiti Teknologi
MARA Perak Branch, Universitas Syiah Kuala, Aceh, Indonesia and Jabatan Warisan Negara. This
seminar is aimed to explore the cultural and ecotourism aspects of both Perak and Aceh states to
produce new theories in Malay preferences and to strengthen the academic and social network
between UiTM Perak Branch and UNSYIAH with academicians, researchers, professionals, students,
administrators, Non-Governmental Organization (NGO) and those directly or indirectly involved in
the development of the Malay Heritage in the region.

Perak and Aceh are two states with respected historical links. The Aceh-Perak relationship was as
early as the 16th century when Sultan Alauddin Mansur Syah (died 1585) who was a Sultan of Perak
and a descendant of Perak, captured by Aceh when Sultan Ali Riayat Syah I from the Meukuta Alam
dynasty held a military expedition to Perak. According to historical facts, the Acehnese Malays in
Perak were among their descendants who were left behind in Aceh was attacking Perak at that time.
The Aceh elements in Perak still standing in Kampung Aceh located in Setiawan, Perak.

SIMPORA X: 2019 is a platform for discussion and diffusion of ideas in thinking, understanding and
planning for the development of the Malay Heritage especially related to the Perak and Aceh
architecture that evidently until today.

On behalf of the SIMPORA X: 2019 committee, we would like to express our highest gratitude to all
presenters in SIMPORA X: 2019 for their contributions and promptness in making this seminar a
success. It is hoped that this seminar continues to serve benefits, potential acquisitions of research
ideas in relation to architectural and traditional history.

Editors.
September 2019

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TABLE OF CONTENTS Page No.

Preface i
Table of Contents ii

HUBUNGAN ACEH – PERAK DARIPADA 1300AN MASIHI HINGGA SEKARANG

Radzi Sapiee 1

THE ARCHITECTURAL EVOLUTION OF RUMAH PERAK: AN ANALYSIS ON

RUMAH KUTAI (RK) AND RUMAH LIMAS BUMBUNG PERAK (RLBP)
Mohd Sabrizaa Abd Rashid, Othman Md Nor and Nordin Misnat 14

THE SOCIO-CULTURAL IMPACT OF TRANSFORMATION OF THE RUMAH

ACEH
Erna Meutia and Izziah Hasan 26

HERITAGE CONSERVATION IN PERAK

Siti Norlizaiha Harun, Mohd Nurfaisal Baharuddin and Afzanizam Muhammad 38

CONSERVATION OF HISTORIC BUILDINGS AND TRADITIONAL HOUSES:

BANDA ACEH EXPERIENCE
Cut Dewi and Muhammad Heru Arie Edytia 46

REVITALIZING URBAN HERITAGE IN ACEH: A CASE OF PASAR ACEH

Izziah and Zulhadi Sahputra 63

REGENERATION AND POTENTIAL OF HERITAGE TOURISM IN IPOH PERAK

Lilawati Abdul Wahab, Kartina Alauddin and Rohaslinda Ramele 74

THE PLACEMENT OF DECORATIVE ELEMENTS IN RUMAH LIMAS BUMBUNG

PERAK
Iryani Abdul Halim Choo, Mohd Sabrizaa Abd Rashid, Kartina Alauddin and
Nazrul Helmy Jamaludin 90

THE CONCEPT OF MALAY LANDSCAPE

Ahmad Zamil Zakaria, Nur Huzeima Mohd Hussain and Suriati Ahmad 103

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 The Concept of Malay Landscape
Ahmad Zamil Zakaria*, Nur Huzeima Mohd Hussain, and Suriati Ahmad
Department of Landscape Architecture, Faculty of Architecture, Planning & Surveying, Universiti
Teknologi MARA Perak Branch, Seri Iskandar Campus, Perak
E-mail: *zamil227@uitm.edu.my

Abstract. Customs and culture in the Malay community are agents in highlighting the architecture of
the Malay landscape. However, the concept of the Malay landscape is still unclear about its role and
use. The purpose of this research is to explain the existence of the Malay Landscape concept.
‘Landscape’ is a broad term, and everybody can perceive it from what they see (all the visible
features of an area of land, often regarded in terms of their aesthetic attraction). This article will
discuss parts of the cultural landscape, namely the Malay Garden. Nowadays, not many of us are
aware of the existence of a Malay home garden or compound that can serve as a cultural landscape
concept. The objective of this study is to increase people's understanding of the relationship between
Malay Gardens, Islamic Gardens, and Malaysian Gardens. The privileges of the Malay Landscape
concept have influenced the implementation of these gardens, especially in Peninsular Malaysia. Just
as traditional Malay houses are built with cultural and religious philosophies, the external elements
of the house also have their taboo. In this study, the concept of Malay home compounding was
focused on the fact that apart from obtaining lifestyle data, it was also able to understand the
hardscape and softscape elements used by the homeowners. The methodology of this study was
carried out by combining the findings of previous studies with other researchers. The importance of
this research can be seen in proving the concept of the Malay Landscape potential to be developed
for future generations. The information presented is expected to help designers and stakeholders to
understand better what the concept of the Malay Landscape is, and hopefully, it will serve as a guide
in designing the park.

Keywords: Cultural Landscape, Malay Landscape, Malay Garden, Malaysian

Garden, Identity, Heritage, Landscape Architecture

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1. Introduction

Since the 17th century, the idea of landscape/Landschaft has been widely explored by the Westerners
and the Europeans in appreciating their surrounding environments through paintings and classic
literature (Cosgrove 2004; Taylor 2009). The notion of the ‘ways of seeing’ that generalized by a new
generation of landscape scholars, Wylie (2007) and Taylor (2009), further distinguished a new
perspective and recognition towards understanding the landscape today. Since ‘cultural processes’
(Robertson & Richards, 2003) in landscape able to demonstrate a significant bond between humans
and their natural environment, hence it is no doubt why the cultural landscape concept being readily
accepted and recognized by the international heritage community through the UNESCO World
Heritage Convention in 1992 (Ahmad, 2019). Studying the traditional Malay cultural landscape is not
just as the source of societal information or knowledge, nevertheless the responsiveness or gratitude
thereof might convey concrete changes to the restoration of vernacular cultural landscape in Malaysia.
The kampung (village) landscapes in turn are formed or even altered in progressively reflecting the
Malays adaptation and the evolving closeness of Malays-nature. All landscape features within village
has its practical use in Malay’s daily life, meanwhile it establishes certain cultural traits that describe
the Muslim’s attitude to life and society. Most ancient Malay communities lived by the riverside and
isolated area (secluded). The good old days, most traditional Malay villages are clan-based settlement.

Park and garden are essential to our society today. It is not designed solely for the sake of beauty, but
it also has other benefits such as spiritual mastery, power & command, cultural expression, personal
expression, and healing. According to Francis & Hestor (1990), a garden can reveal the relationship
between culture and nature of a place. It is common knowledge that in every construction activity, the
planning and design phase is significant. It demonstrates an unlimited degree of local expertise and
knowledge. According to Demaio (2011), the local wisdom says “as a dynamic knowledge resource
seized, maintained and developed by a defined population and cohesive with their understanding of
surrounding nature and culture.” The Malay landscape is a combination of metaphysical and physical
elements that are associated with high cultural values, and yet they emphasize function and role rather
than aesthetic elements (Ahmad et al., 2003 & Zakaria et al., 2013). The existence of a garden in
Malay culture provides two aspects of understanding of local wisdom itself: creative imagination and
contribute to medical science (Syed et al., 2019).

Referring to Zakaria et al. (2015), a Malay Garden concept requires the similar design principles as
another garden concept, such as soft and hard landscape elements, placement, functional, and creative
arrangements. Culture, which expresses itself in the locality and which, in turn, is demonstrated by the
placement, brands our spaces and our built manifestations with the identity and character (Waterman,
2009). Mahmud (2004) stated the Malays cultural landscapes manifest its skein of languages,
religious institutions in which Islam plays a dominant role, and a livelihood complex based on
agriculture, fishing and commerce. River as a trading node; the populaces’ gets day-to-day necessities
from the outsider merchants who came by boats, meanwhile they also sold the local products to these
traders. The Malays and the rivers are inseparable since ancient times the river was an essential means
of transportation and it seems to be the highway in modern times. According to Nasir (2007), taking
the example of the scenario in Perak ancient times, the river was at the heart of the political and socio-
economic activities of the people of that era. Besides, each Sultan of Perak will open their 'city of
government' on the right bank of the Perak River (the residence of the nobleman / an aristocrat/state
minister placed on the left bank of the river).

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2. Literature Review

2.1 Cultural Landscape

Taylor (2009) and Page (2009) assert that the cultural landscape is:

The landscape that people have settled, modified, or altered over time...the everyday
landscapes which surround us and in which we conduct our activities. They are the result
of human intervention in the natural landscape and present the record of human activity,
human values and ideologies…Cultural landscape is an imprint of human history
(Taylor, 2009).

The landscape settings that human beings have created in the natural world. They reveal
fundamental ties between people and the land––ties based on our need to grow food, give
form to our settlements, meet requirements for recreation, and find suitable places to
bury our dead. Cultural landscapes are intertwined patterns of things, both natural and
constructed-plants and fences, watercourses, and buildings. They range from formal
gardens to cattle ranches, from cemeteries and pilgrimage routes to village squares.
They are special places-expressions of human manipulation of and adaptation to the
land and the environment (Page, 2009).

UNESCO, through its Operational Guidelines for the Implementation of the World Heritage
Convention, acknowledged cultural landscapes as ‘cultural properties’ that depict the “combined
works of nature and man” (UNESCO 2017). Because of the complexity of human and nature
interactions, the UNESCO World Heritage Convention recognized three classifications of cultural
landscapes; landscapes designed and created intentionally by humans; organically evolved
landscapes; and associative cultural landscapes. These classifications further depict the importance of
the Malay landscape that signifies to the traditional living of the Malays, standing as the manifestation
that depicts the evolutionary of the Malay cultural landscape in Malaysia as this being the central
focus of this paper. The rich cultural tapestry that embeds within each layer of the landscape able to
manifest the unique living of the Malays, their inherited cultures and belief system that link them to
their natural environment over centuries. Having regard to this cultural construction, hence the Malay
garden portrays a connection to memory and ‘sense of place’ or genius loci, further establish a strong
identity that envelope this landscape type of both evolved and associative cultural landscapes.

2.2 Types of Malay Gardens

The Malay Nusantara garden has a history dating back 1400 years and believes the gardens were
inspired by legends and folklores such as the Hikayat (Ninotaziz, 2016). According to Abu Dulaf,
when he arrives at ‘Kalah’ in 940 AD., he found that it was prodigious, with a high wall, numerous
gardens and abundant springs (Wheatley, 2010). Today's ‘Kalah’ is referring to Kedah, which is a
state located on the northern side of Peninsular Malaysia. The passage describes the Malays in ancient
periods already have a huge garden (a beautiful place surrounded by the walls of its fort, flower
gardens and flowing water from springs in the ground), and it is certainly relevant to the landscape
and the Malays culture at that time (Zakaria et al. 2017).

Basically, the formation of the Malay Garden is divided into three (3) main phases; [1] The Palace
Garden (often referred to as Prohibition Park), [2] The Nobleman / aristocrat Garden (the size of the
garden is not very large, and it is a residential courtyard) and [3] The People's Garden (it is small in
size and covers only the home area). According to the historical timeline, the landscape architecture in
Malaysia can be zoned into four (4) eras (1) Ancient, (2) Occupation / Colonization, (3) After
Malaysia's independence and (4) Modern Malaysia.

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Generally, people know a little bit about the history of the existence of the Malay Garden, but what
does the Malay Garden mean in standard view? From previous research, the researchers found it
difficult to define the concept of Malay Garden. As informed earlier, the primary form of the Malay
Garden is divided into three (3) phases, and it is described below:

2.2.1 The Palace Garden

The challenge for researchers is to obtain physical samples or evidence involving the Palace Garden.
One of the reasons is that most of the old Malay royal palaces that once appeared in Malaysia
(referring to modern geopolitical boundaries) are gone today. The palaces found today were mostly
built in the British colonial period (most palaces use stone material, and the architecture is not entirely
traditional). Examples of old palaces in Malaysia such as the Istana Kenangan / Istana
Tepas (wooden material, 1926, Kuala Kangsar, Perak) refer to the DYMM Paduka Seri Sultan Negeri
Perak Official Website, the Istana Sepachendera, (stone stone, 1882, Alor Setar, Kedah) refer to
Berita Harian, 2015, the Istana Kota Setar / Istana Pelamin (stone material, 1735, Alor Setar, Kedah)
refer to the Lembaga Muzium Negeri Kedah Official Website, the Istana Lama Seri Menanti (wooden
material, 1902, Kuala Pilah, Negeri Sembilan) to the Arkib Negara Official Website, the Istana
Bandar (stone material, 1899, Kuala Langat, Selangor) refer to the Majlis Daerah Kuala Langat
Official Website, the Istana Besar Johor (stone material, 1866, Johor Bahru, Johor) refer to the
Kemahkotaan DYMM Sultan Ibrahim Official Website, the Istana Balai Besar (wooden material,
1844, Kota Bharu, Kelantan) refer to the Arkib Negara Official Website, the Istana Jahar (wooden
material, 1889, Kota Bharu, Kelantan) refer to the Arkib Negara Official Website and the Istana
Maziah (stone material, 1895, Kuala Terengganu, Terengganu) refer to the Arkib Negara Official
Website. There are similarities to these palaces, which have vast plains (open space inside the palace
area, but today their functions are various as most of the old palaces have been museums). The
physical condition of these old palaces is challenging to ascertain precisely the elements of the
landscape within the palace garden as they have primarily changed over time. According to the old
Malay manuscript Bustan Al Salatin, the palace of the Sultanate of Aceh has a 1000 square foot
garden or about 1.5 square kilometres. It is known as the 'Taman Ghairah / Taman Ghairat' and was
built during the reign of Sultan Iskandar Muda (1607-1636). It is a gift to his beloved queen from
Pahang. The Hikayat Hang Tuah has recorded the beauty of this palace garden which is indeed
acknowledged for its grandeur (Salleh, 2010).

According to the Hikayat Misa Melayu, Sultan Iskandar Dzulkarnain (1756-1770 / 15th Sultan of
Perak) established a government centre at a place called Cempaka Sari in the confluence of Kinta
River, later renamed it 'Pulau Indera Sakti'. It is a rectangular city, with three palaces (initially) and a
military base. The Hikayat also states that the design of this sultan's palace is beautiful and unmatched
by other palaces. It is said to be a state complete with moat systems, citadel and royal palaces. It
depicts one of the palaces of the Perak Sultanate in ancient times.

Referring to the manuscript of Sulalatus Salatin / the Malay Annals, when the Sultan Mansur palace
suffered a catastrophic fire, a new palace had to be erected at his command. Sultan Mansur divides the
work of establishing a new citadel palace such as; The ‘Bendahara’ made a magnificent palace,
the ‘Sugal people’ also built a palace, the ‘Beruas people’ made the Palace Hall, the 'Maya people'
made a bathing place, the ‘Apung people’ made the elephant cage, the ‘Tungkal people’ made the
mosque, the ‘Bentan people’ created a market and the ‘Muar people’ created city space. The
manuscript also tells the story of how Tun Mamat was going to propose the Princess of Mount Ophir
on behalf of the Sultan of Melaka. He met an old lady in a stunning garden, and among the features of
the garden were flowering plants, fruit trees, fragrant smell and ponds.

As stated by these three (3) ancient manuscripts (Bustan Al-Salatin, The Hang Tuah and the Malay
Annals) it is believed that the palace garden existed in ancient times and is very large.

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 Figure. 1. Boundaries of Istana Kota Setar / Figure. 2. Istana Kota Setar / Pelamin side
Pelamin nowadays. Built by the 19th compound.
Sultan of Kedah in 1732. (Source: Laman Web Persatuan Kerabat Awang
(Source: Google Maps) Osman Malaysia)

2.2.2 The Nobleman / Aristocrat Garden

For the Nobleman / Aristocrat Garden, it is not much different from the concept of the palace garden.
The only difference is the size and function of the garden. The palace gardens are enormous, which
include private gardens for kings, queens and ladies-in-waiting. The Nobleman / Aristocrat Garden
(also known as local community leaders, rich people, a district or village headman and the rest) is
small in term of size because it is a home compound (their home may not too big compared to the
palace) but more substantial than a citizen home courtyard. The function of the front yard is similar to
the function of the palace garden, which is to become a gathering place for citizens (people in the
colonies or province), public ceremonies, hearings, news announcements and more. The garden
usually has a large open lawn to facilitate activities. The function of the open lawn was to centralize
activities in the homes of Malay community leaders. Referring to Ahmad et. all (2017), a Malay
leader (king or ruler or leader) had a 'rule of loyalty' (kedaulatan persetiaan). ‘Loyalty' has served as
the guardian for the protection, control, preservation, dignity and the dignity of his followers. An
example of this type of Garden is 'Kota Lama Duyong', located at Pulau Duyong, Terengganu. It is
owned by a Judge named Nik Mohamad bin Nik Hitam. He was given the title Dato’ Biji Sura
(Terengganu State Government Senior Officer). The area is 400 square meters, built in 1919 by the
local Malay and Singapore Chinese craftsmen. It adapts elements of foreign architectural influences
such as Corinthian or Egyptian especially to its columns and stone walls.

Figure. 3. Boundaries of Kota Lama Duyong Figure. 4. Kota Lama Duyong front compound.
nowadays. Built in 1919 by Dato’ Biji Sura. (Source: googleusercontent.com)
(Source: googleusercontent.com)
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2.2.3 The People's Garden
The People's Gardens are generally seen as smaller gardens than those previously mentioned.
Researchers believe the People's Garden was built in a Malay community home compound.
According to Zakaria et al. (2018b) the Malay community house compound is divided into four main
sections, namely frontyard, backyard, right compound and left compound. Each compound of this
house has its own function; however, it is subject to the use of the area by the occupants of the house.

The front yard is a space for passive and semi-active activities. Examples of activities carried out in
the front yard are gathering (community activities such as feasts and traditional games) and children's
play areas. The front yard is suitable for these activities as it has open lawns and the Malay
community enjoys planting shade trees (using the large branch for a tree swing) in this area.

In the backyard, the Malay community loved to make it a kitchen garden, or today it is better known
as the 'edible garden'. In this section will be growing a variety of edible plants, whether for cooking or
medicinal purposes. Examples of herbs or medicinal purposes such as Lidah Buaya (Aloe vera),
Lengkuas (Alphinia galanga), Lada Besar (Capsicum annuum), Cili Burung (Capsicum.frutescens),
Limau Purut (Citrus hystrix), Limau Kasturi (Citrus macrocarpa), Telang (Clitoria ternatea), Keladi
(Caladium spp.), Ulam Raja (Cosmos caudatus), Halia (Zingiber officinale), Kunyit (Curcuma
domestica), Kari (Murraya koenigii), Pegaga (Centella asiatica), Kesum (Persicaria odorata), Inai
(Lawsonia inermis) and Pandan (Pandanus amaryllifolius). Growing fruits and vegetables in the olden
days were common since, at that time, there were no food storage technologies like refrigerators.
Vegetables will be picked only when needed, and they are fresh when taken straight from the plant.
The backyard will also be building the external toilets and bathrooms (ancient Malay houses did not
have toilets in the house, for sanitary reasons, but provided space for bathing the dead body
/’jenazah’).

The beautiful/aesthetic plants rarely grow in the backyard, but for right and left beautiful plants will
be a priority, besides providing hardscape elements such as wells, clotheslines, barns and chicken
coops. One of the significant elements of hardscape in the Malay Garden is the jungle and the
waterpark, used by the Malay community to conserve water. If it is placed next to the stairs, it is
meant to be used for cleaning the feet before ascending the house. Fruit trees will be planted on the
side compound like Mangga (Mangifera indica), Rambutan (Nephelium lappaceum), Ciku (Manilkara
zapota), Belimbing (Averrhoa bilimbi), Manggis (Garcinia mangostana), Jambu Air (Eugenia aquea
burm), Asam Jawa (Tamarindus indica) and Pisang (Musa acuminata). Also, fragrant plants are
planted in this section, for example, Bunga Melur (Jasminum sambac), Kemboja (Plumeria spp.),
Kenanga (Cananga odorata), Bunga Tanjung (Mimusops elengi) and Kesidang (Vallaris glabra).
However, some Malays like to put fragrant trees in the front yard of the house, to show the aesthetic
value and impression of a clean/attractive home compound.

According to Syed et al. (2019), plants grown in the home compound of the Malay community can be
divided into two (2) categories; namely, multipurpose plants and commonly found plants anywhere in
the Malay settlement area. Today, 'wakaf' is an essential element of the Malay home compound, but it
is not what the people of ancient times practised. Trees with extensive, dense canopies are preferred
for shade and 'wakaf' for shading or resting place for farmers working in the fields/gardens.

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 Figure. 5. Aerial view of the Malay villages Figure. 6. Aerial view of the Malay villages in
in Sekinchan, Selangor. Tanjung Karang, Selangor.
(Source: cyberspaceandtime.com) (Source: youtube.com)

Figure. 7. The traditional Malay house Figure. 8. The traditional Malay house
compound in Batu Kurau, Perak. compound in Kampung Gahai, Pahang.
(Source: Author, Site Visit) (Source: Author, Site Visit)

2.3 The concept of Malay Garden and its relationship with the Islamic Garden.
Islamic Civilization brought dramatic changes to the landscape which flourished the human-made
verdant oases that not only transformed the economy with their agricultural product but also became a
powerful form of cultural expression (Ruggles, 2008). The techniques employed to effect this
transformation originated among ancient Persians and Romans, which then influenced the extensions
of landscape design in Moorish Garden, European Garden, Mexican landscape and Asian landscape,
including the Malay landscape.

The arrival of Islam in the 7th century C.E., gardens has been portrayed as a reflection of the paradise.
It has been repeatedly pronounced in the Holy Quran. The illustrations of paradise as a garden are
closely related to human and their surroundings. For example, there are Quranic verses that have
consistently conveyed the imagery impression of greenery, beauty, serenity, flowing canals and
overwhelming foods which describing garden. These imagery sights played a significant role in
human civilization as they were composed to be known as the ‘Islamic Garden’ which representing
the earthly image of ‘Paradise’ (Kamil & Mohd Yunos, 2015).

The Malay landscape is originated by the adaptation of Islamic Garden, which evolves from practical
and functional needs led to organizing and creating the surrounding. Since an early age, man has
become almost self-sufficient by utilizing the use of the land immediately around them for everyday
living (Hussain & Byrd (2012). Studies by Kaplan (1975) also discovered that people often prefer
settings around them that include natural characteristics that evolve through time and seasons,
resulting in an exciting and adventurous background in their daily lives.

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These daily preferences consequently became the culture which feeds both the physical and spiritual
needs of a community (Ani et al., 2012). Therefore, these understandings are aligned with Kamil &
Mohd Yunos (2015) and Ramle et al. (2014) ideas on how the general Islamic garden principles and
Quranic paradise imagery derived from the verse of Quran can help people to establish systems,
regulations, attitudes and views in order to understand and control their worldly life in accordance
with their needs, region and time. The ideas of implementing the Islamic garden into the garden in
Malaysia are perceived as relevant and significant with the Malay culture (Kamil & Mohd Yunos,
2015).

3 Research Methodology

This study used a qualitative approach that involved observing and reviewing previous research. The
review methodology involved four (4) steps — identification (cultural landscape, focusing on Garden
identity and heritage), screening (the Malay Landscape, Malay Garden and Malaysian Garden),
eligibility (study from previous researchers) and inclusion (conceptual and application). The paper is
to study the cultural landscape in a smaller scope and to understand previous researchers' perceptions
of the concept of heritage gardens in Malaysia. The research examines the literature on the history of
the Malays in the past and present. This conceptual paper is based exclusively on a review and
analysis of research and literature information.

4 Analysis of Data

4.1 The Scenario of the Malaysian Malay Landscape Today

The expanding studies on the Malay house compound/garden/ landscape have portrayed the scholar’s
awareness toward the importance of cultural landscape, a tracery footprint that diversifies the present
Malaysian cultural landscapes. Zakaria et al. (2014) accentuate that the Malay garden is formed based
on their religion, cultures and customary practices which further influences the setting up of their
home compound landscape. It is then true that there is no philosophical background or rule of thumbs
in the formation of the Malay landscape. However, the Malay lifestyle that would geographically
differ throughout Peninsular Malaysia would further determine the selection of plant materials used
though out their home compound. Further research conducted by Zakaria et al. (2015) has further
demonstrated three important classifications on plants to be imposed in the Malay house compound,
and this includes the ornamental plants, fruit trees, herbaceous plants/medicinal benefits.

Additionally, the changes in the perception of the Malaysian cultural landscape today have also
resulted in the establishment of the National Heritage Policy in 2011. This positive move has
portrayed the government’s commitment in necessitating the country vision of becoming the
‘Beautiful Garden Nation’ by the year 2020. Strategy 4.2 that was outlined in the National Heritage
Policy would best describe these initiates (National Landscape Department, 2011). However,
concerning lack of landscape scope through the National Heritage Act 2005 (at present this Act only
encompasses heritage buildings, monuments, archaeological sites, and heritage objects), and the
existence of 2 legislations mahheritage conservation in Malaysia. This further place is a significant
threat to heritage landscapes.

4.2 Case Study: The Malay community house compound in Perak today (Zakaria et al., 2018a
& b; Zakaria et al. 2016d).
The study was conducted between 2014 and 2017, has been reported in several domestic and foreign
journals by researchers. This research has shown us that although the Malay community has different
sub-ethnic groups, they still retain the same philosophy and values in the choice of 'softscape' and
‘hardscape' components. The choice of plants to be planted in the house compound is as food,
medicine, and aesthetics. The selection of a hardscape element was strongly linked to the operations
of the family.
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Regarding the composition of space, the researchers have discovered that most of the respondents use
the left compound of the house, and through interviews undertaken, it was concluded that most of the
activities carried out in this area. Important information found during the research is as follows:

4.2.1 The landscape furniture arrangement

All these traditional houses have a spacious courtyard. From these studies, researchers have seen that
the community living in the traditional house along the Perak River is less susceptible to the
environment all over the house compound. The layout of hard landscape is unattractive, disorganized
and chaotic. The design of the hard landscape seen scattered and the scheme is based on the
requirements of the homeowner.

4.2.2 The landscape furniture materials

The materials used to produce 'hard landscape' elements are not seen differently from elsewhere.
Water vessels, ‘guri’ and flowerpots made of clay or ceramic, for instance. From the material point of
view, there was no difficulty for the researchers to acknowledge because it looks typical.

4.2.3 The Condition of Hard Landscape

Most of the 'hard landscape' components discovered in the chosen buildings are not in good condition.
It happens when products such as the water vessel, ‘guri’, outhouse toilets and bathrooms no longer
used at present.

4.2.4 The soft landscape elements

Plants are often associated with human life. Plants were grown with various functions such as food,
medicine and the use of daily operations. It is the reason these plants are planted around or near the
house. The species of plants are strongly linked to the daily use of the Malaya sub-ethnic in Perak
since it is comparable to its use in ethnic cuisine.

4.3 The Concept of The Malay Garden Design

According to Ani et al. (2012), the Malay house compound composes harmonious interactions
between man, nature and culture, which translated into the home design and the surroundings. The
main compositions of the traditional Malay landscape design are soft landscape elements and hard
landscape elements. Ismail & Said (2002), defines the traditional Malay garden and its features as the
ethnicity belief which consists of vernacular timber houses laid in a garden of fruit trees, edible
shrubs, herbs, flowering and fragrant plants in the landscape furniture design.

Furthermore, many types of research also highlighted the traditional Malay house compound into
three (3) main areas. The areas are; (i) the front compound / front yard, (ii) side compound and (iii)
rear compound / back yard. The placements of landscape furniture as well as plant species, are based
on its role within the compound. Similarly, with the Islamic garden, the traditional Malay house
compound was developed in order to fulfil the people needs, activities, functions and preferences.
Hussain & Byrd (2010) added that the hard landscape element is the human-made features which
complement the design of the garden.

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 Figure. 9. Typical layout of traditional Malay house compound along Peninsula Malaysia.
(Source: Salleh et al., 2016)

4.4 The relationship of between Malay Garden and local culture.

The traditional Malay landscape was reported to be predominantly agricultural, which supported
fundamental human needs, such as the staple food of rice fields, tapioca bush and coconut groves
(Hussain & Byrd (2012). Meanwhile, Wahid (2011) stresses the pattern of settlements in Malaysia
traced back to the agglomeration of huts in fruit orchards, paddy fields ‘island houses’, tin mining
‘kongsis’ (clan house), fisherman’s houses along the rivers and in the peri-urban houses. Also, Wahid
highlighted the culture, politics and daily activities of the people as essential factors that helped to
shape the physical environment of early settlements in Malaysia. Besides these areas, the natural
landscape was mainly covered in forest or as coastal areas (Ismail & Hussein, 2005). These areas
inherited the characteristics of a natural and traditional landscape that represents the relationship
between human and their surroundings. In other words, traditionally, the Malays planted their
surrounding with foods and basic needs such as plants for material, tools and medicine (Hussain &
Byrd, 2012; Maliki, 2010).
The traditional Malay landscape which comprises of herb or kitchen gardens located in backyards
(Hussain & Byrd, 2012) have embraced the Kaplans’ study on natural experiences found that nearby
nature, which defines everyday places such as backyards, as having virtually as much restorative
power as nature (Krinke, 2005). These have been planted to support the basic needs of daily living. In
particular, the traditional values regarding natural resource use are still practised among rural people
and especially by the older generation (Hussain & Byrd, 2012). As a result of development, the long-
standing traditional landscape features of paddy fields (Oryza sativa), vegetable farms, and orchards
are expanding and are still essential to meeting the demands of socio-economic progress and
population growth (Abdullah, 2011).

4.5 The elements of hardscape found in Malay home compounds are as follows (Zakaria et al.,
2014 and Ahmad et al., 2006)
1) Bangsal / Shed - A simple roofed structure, typically made of wood or metal, used as a
storage space, or a workshop.
2) Gerbang / Archway - The function and philosophy of the archway is not just the entrance to
the home. In terms of culture, the archway is a welcoming or symbolic of welcoming the
arrival of guests, the reflection of Malay culture and identity.
3) Guri - It is a small pot with a small mouth and a narrow mouth for use in the kitchen. This
traditional equipment is used to store salt, tamarind peel and fermented fish, meat and others.
4) Tempayan / Water Vessel – Usually made without carving and used for storing water and
fermenting foods.

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 5) Tandas dan bilik Mandi Luar Rumah / Outhouse toilet and bathroom – Bathroom and toilet per
customary the Malay community which separated with the house.
6) Jamung andang / kandil / Torch - It is a torch used for lighting in ancient times.
7) Jelapang padi dan kapok padi / Paddy store - This tool is used to store the cleaned rice.
8) Kolam / Pond -A small body of still water formed naturally or by artificial means (water
feature).
9) Pagar / Fence – Not a significant element in the Malay Garden concept because of the Malay
house does not have a fence, but the boundaries of the lot are known through the plant (as a
guide).
10) Pangkin / Resting hut – Is a four-legged wooden structure, or more (depending on size) and
slightly lower than the table. Usually placed under the house for social activities. However,
some put it under a shade tree.
11) Perigi / Well – Is a hole dug to contain water resources (groundwater).
12) Titi / Small Bridge - Small bridges of tree trunks, boards and more.
13) Wakaf / Shelter - It is a roofed structure with no walls at all as a place to rest, relaxes, and so
on.
14) Pasu bunga / Flowerpot – Have been used down the ages, yet to place in the courtyard and
made of clay/ceramic.
15) Kerusi / Bench – Seating in the compound which intended for leisure activities.
16) Perun / Dumpsite – Is a hole dug and located in the backyard, function as a place to dump and
burn rubbish.
17) Ampaian / Clothesline – A place to hang washed clothes.
18) Buaian / Tree Swing - Seat slung by ropes or chains for swinging in usually tied to shady
trees.
19) Reban / Coop - A cage for confining poultry.
20) Architecture - Vernacular construction structures and local traditional crafts. The architectural
structure is based on the origin of the Malay community and uses local materials.

4.6 The Relationship of the garden with Malay Culture

There is a secure connection that affects the way individuals perceive and use the resources of their
surroundings (Hussain & Ahmad, 2012). These relationships represent the significance of the mutual
connection between man, nature, culture and survival. Gardens are designed to feed people's
requirements, daily activities such as food and consumption, utilities/materials, medicine, rituals and
aesthetics have become a culture at the same time.

4.6.1 Garden for food

Food is culturally essential in the relationship between plants and human interactions (Adnan &
Othman, 2012). Foods are cooking crops, food preparations, a source of revenue, nutrients and
interest. Some instances of food plants are such as a fruit tree, ulam or edible herbs, vegetables and
spices.

4.6.2 Utilities / Materials

Plants have various uses, such as food, medicine, equipment, rituals, economic value and aesthetics,
would be appropriate for the utilities. For example, the Malays would plant Cocos nucifera (coconut
palm) which supply, coconut juice and milk, wood, empty branch and food. Also, the coconut palm
has rituals and cultural value. Traditionally, the Malay family would plant a new coconut palm for
each newborn child. Besides, the coconut palm would also be planted to mark the land of the house
(territory/boundaries).

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4.6.3 Medicinal Value
Through the literature reviews, it has been disclosed that the Malays use several aspects of the garden
as a healing therapy. For example, medicinal plants such as ‘daun bunga raya’ (Hibiscus spp. leaves)
to reduce body temperature, ‘daun mambu’ (Azadirachta indica leaves) to release itchy, marble
for ‘bertungku’ (the application of a hot compress to the new mum's abdomen) and many more herbs
for medicinal methods that are native to the Malay culture, covering elements of health and healing.

4.6.4 Rituals
Malay culture has an intricate connection with the environment. As a result, the setting of the garden
also affects views and rituals such as security, ceremony, joy, health and wealth. For example, the
Malay compound usually; (i) planted with plants that have thorn to avoid black magic; (ii) placing
‘tempayan’ (water vessel) as water compartment to clean feet before entering the house in order to
prevent bad spirit; (iii) plant fruit trees to bring prosperity and many more. However, this culture is
disappearing as individuals today refuse to believe in strange rituals that fear that these practices may
influence their religious views.

4.6.5 Aesthetic
The Malays are taught to respect and celebrate well against their guests and neighbors. That is why
the aesthetic or colorful plants and gardens are primarily designed in front of the house to impress and
welcome guests. Several plant species prevalent to aesthetics in the Malay Garden are the
Bougainvillea spp. (jejarum), Allamanda cathatrica (Akar Cempaka Hutan), Codiaeum variegatum
(pudding), Cordyline terminalis (jenjuang), Hibiscus rosa sinensis (bunga raya), and Sansevieria spp.
(lidah mak mertua).

4.6.6 Discussion
Today, the significance of landscape is not only to be a satisfaction, but its role has spread as one of
the fundamental requirements of our daily lives. However, the changes in modernization and
urbanization have introduced together with the developments in new aspects and modern components.
The emerging scenario of landscape today shows; (i) effects of rapid urbanization; (ii) the forgotten
cultural landscape; and (iii) Changes in climate.

The society seems to be urbanized; therefore, culture and tradition are forgotten. It is seen as a threat,
an adverse evolution because the present changes are marked by the loss of diversity, needs and
identity of established landscapes. There will, therefore, be requirements for moulding and define a
notable Malay landscape with an identity for future generations to behold and to be proud of their
history. It will lead the community to enhance the rural development philosophy and policy of the
Ministry of Rural Development in the year 2020. To achieve this objective, the rural development
approach focuses on agriculture, the development of necessary facilities and infrastructure (example
of construction of road, electricity, and other essential utilities) that has been done since the nation
gained its independence, in line with the circumstances and environment that have changed in order to
attain the national aspirations of Vision 2020 (Hussain & Ahmad, 2008).

4.7 Disclosure of Evidence: The relationship between the Malay Garden concept and the
Malaysian Garden concept
The concept of the Malaysian Garden was first introduced in Malaysia starting in 1997 when the
Director-General of the National Landscape Department (NLD) at that time had expressed a desire to
have a concept that could represent the garden in Malaysia (Ismail, 1997). It is in line with the NLD's
vision; “To lead and to be centric of excellence for landscape development in achieving the quality
and sustainable living environment with the Malaysian identity” (refer to NLD website). There are
several initiatives that the NLD has taken to improve the department's vision — for example,
organizing the Malaysian Garden Seminar in 2005 and 2007.
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In 2009, there was a general guideline book issued by the National Landscape Department titled ‘The
Malaysian Garden for Inherited / Taman Malaysia untuk Diwarisi’. According to Abu Bakar (2012), a
vital component of the Malaysian Garden concept is to incorporate the features of the Malay Garden
into the design. All the panels as agreed on this at the Malaysian Garden Seminar.

However, the long-time efforts have not seen the results as expected after 20 years been launched.
The main problem is to introduce the Malaysian Garden concept to the local and international
community. There is a lack of confidence among Malaysians to this concept. Some have expressed
dissatisfaction with the concept being considered biased because the concept only uses the traditional
elements of the Malay race, but it is designed to represent all ethnicities in Malaysia. At this point, it
is seen as having to step back as there are industry players and consultants who do not agree to use the
Malay Garden concept as a critical element in the development of the Malaysian Garden concept. The
Malaysian Garden concept can be developed in the future if it can increase the support of
stakeholders/governments/ agencies involved in the development of landscape architecture in
Malaysia. According to Zakaria et al. (2016c), substantial knowledge and understanding of this
concept among landscape designers and led to more in-depth research from academia and government
agencies. It is detrimental to the field of landscape architecture in Malaysia if we continue to ignore
the Malaysian Garden concept.

For the record, in 2010 and 2011 Tourism Malaysia participated in an exhibition and landscape
competition at the Chelsea Flower Show. It is one of the leading landscape festivals in the world
today. Tourism Malaysia has adopted the concept of Malaysian Garden and luckily won gold in both
years (refer to the Tourism Malaysia Media Release, 2010 & 2011). The concept is interesting,
enjoyable, and the judges appreciate the concept that our country brings.

Figure. 10. The National Landscape Department
successfully published a guidebook of the
Malaysian Garden in 2009.
(Source: National Landscape Department, 2009)
Figure. 11. The Malaysia's leading landscape
firm Morphosis Design Sdn. Bhd. participated
in an international landscape exhibition to
showcase the design of the Malaysian Garden.
(Source: Morphosis Design, 2015)

4.8 The Malay Garden: Malaysian heritage that has to be preserved

Concerning the importance of Malay garden that able to constructively portray the traditional cultural
living of the Malays, hence it is time to recognize the significant old villages as heritage as these
villages should undergo specific gazette action by the state or federal government. A complete model
of traditional house setting that includes its landscape environment should be introduced and
acknowledged.

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It is a concern that with the changes of the modern lifestyle, seeing the physical transformation of
rural landscape to modern development will further place this heritage cultural landscape into a
significant threat. Engelhardt and Rogers (2005) through the Hoi An Protocols for best conservation
practice in Asia, also highlighted their concern regarding the loss of cultural landscape due to lack of
awareness and poor legislation actions. Protecting its significant landscape elements and fabric will
enable to maintain the landscape integrity, which further enhances the landscape identity in general.
Henri Frédéric Amiel cited in Taylor (2017) further assert that ‘any landscape is a condition of the
spirit’, hence concerning the Malay garden/landscape as one of the significant identity for the
Peninsular Malaysia, serious management action by the state and federal government should be
undertaken in safeguarding this authentic garden/landscapes that physically scattered throughout
Peninsular Malaysia at present.

5. Conclusion

Cultural landscapes are a product of human responses to natural environments; this notion has been
more recently expanded to embrace the idea of a cultural landscape as demonstrating ongoing human
processes on land (Robertson & Richards 2003; Taylor 2009; UNESCO 2017; Wylie 2007). Even J.B
Jackson, through his book, Discovering the Vernacular Landscape acknowledged the significance of
everyday landscapes as essential places for people to live within as landscape settings and this
comprehension signify the Malaysian Malay garden/landscape. With the connection to memory,
nostalgia, and sense of place, landscape coalesces with cultural values that mark the identity of a
place. Hence a specific list of significant Malay garden/landscape should be established of national
level, and this should follow with specific guidelines and landscape management actions that able to
safeguard and administer these evolved cultural landscapes.

There are numerous design ideas in the field of landscape architecture today. Some of the well-known
design concepts are Japanese Gardens, Balinese Gardens and English Gardens. With that, the
community's cultural arts can be promoted to the outside community. Today, people in Malaysia
prefer to use contemporary concepts for their gardens. To ensure that the people of Malaysia do not
have a recognizable landscape design, especially for the indigenous people, the Malays (Zakaria et al.,
2016a).

In ancient times, the significant impact of Islamic doctrines in the Malays society influenced the
design of the residential landscape. History has shown that the Malay race was once an extraordinarily
cultured and civilized country (Zakaria et al., 2016b). Thus, there is an inquiry of whether the
civilized Malays do not have their garden design. However, when it comes to ancient manuscripts, the
Malay community had gardens in its heyday, but sadly it did not last long. The problem of persuading
the Malays about the superiority of their civilization is one of the primary issues today in the
establishment of the Malay Garden idea. As Frank Swettenham (1895) mentioned in his book "Malay
Sketches", the Malays had a problem of self-confidence and that this made development difficult.
There are famous words among historians, that is "to eradicate one's identity easily when their
nation's history is destroyed", and this implies that we are in danger.

According to Zakaria (2015), extensive research and participation of more than one profession, such
as landscape architects, architects, engineers and historians, can accomplish the Malay garden design
model in the future. Potentials of each landscape furniture should be more highlighted, so that it is
quickly commercialized and eventually will be a source of income to the Malaysian society as a result
of the sale of the landscape furniture, and besides that, it is also expected to increase the number of
tourists as well as being an asset and identity of the Malay community.

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Acknowledgement

We would like to express our gratitude to the Research Management Institute (RMI), Universiti
Teknologi MARA, for granting full trust to us to do this research. Special thanks to our sponsors:
MOSTI (ScienceFund) and MOHE-Fundamental Research Grant Scheme (FRGS) for providing an
adequate provision for this project. Thanks also to the Center for Sustainable Urban Planning & Real
Estate, Faculty of Built Environment, and University of Malaya (SUPRE), the Centre for Knowledge
and Understanding of Tropical Architecture and Interior (KUTAI) and Taman Alam Melayu
Nusantara (T.A.M.A.N) UiTM Perak Branch for the invaluable support during the research period.

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