Kasepuhan Ciptagelar community is a society that holds the padi-culture until now. Ciptagelar community respects the paddy and believes it as an entity that has a soul. This belief is manifested in every routine activity and ritual related to paddy. Some of these activities are namely ngarawunan and pamageran. They became a background for the formation of a cultural landscape in Kasepuhan Ciptagelar. Both ngarawunan and pamageran are rituals that have impact on the protection of the agricultural environment. The event of ngarawunan involves landscape relation among settlements - dry paddy field (huma) - wet paddy field (sawah). Whereas the event of pamageran involve the relation of settlement - dry paddy field - forest. Both contain local knowledge that full of meaning. How do they build a cultural landscape in Kasepuhan Ciptagelar? This article is written based on the results of research with qualitative-inductive methods through an ethnographic-participatory paradigm. The result of this research indicated that the relations between two events in the agricultural environment of dry-wet paddy field with settlement and forest establish the spatial concept as a paddy cultural landscape. Ngarawunan and pamageran events have mutual coexistence. The combination of the two basic mentalities of dry-wet paddy field community, especially the wet paddy filed in the ngarawunan shows the spatial concept without borders. Meanwhile, the mentality of the dry field community in pamageran presents the concepts of boundary or territory. Both are side by side and complement each other harmoniously. These original spatial concepts which eventually have become the indigenous spatial concept of Kasepuhan Ciptagelar community is still sustained up to present.

The existence of Musi River influenced the forming of initial settlement in Palembang. Musi river was the main transportation way. Therefore, past people built their houses along the riverbanks. The stilt structure became the best solution as it was aligned and adaptive to the nature of the Musi River. The excellence of the stilt house is less realized by the modern city development. The emergence of new modern houses is easily found side by side with the stilt houses at riverside settlement. The stilt house as a part of vernacular architecture in Palembang tends to be abandoned. This research aims to investigate the existence of vernacular houses and settlements located on the Musi riverbank. In order to achieve this aim, study elaborate function pattern and the form of living existence. This study used a qualitative approach with two vernacular settlements at Musi riverbank as case study namely 3-4 Ulu and 30 Ilir village. Data were collected from six main sources, namely documentation, archival records, interviews, direct observation, participant observation, and physical artifacts. The result shows that there are two changes of the existence of a vernacular settlement at Musi riverside. Firstly, the existence is decreasing in term of space between houses, orientation to the river. Secondly, the existence is increasing in form of coexistence with the new activities and function accommodated by the river. Findings show that the changes are supported by community activities. The change also determines the elements of settlement and layout.

Indigenous knowledge is proven to be one of the foundations of sustainable land and marine management. While indigenous knowledge is acknowledged as of important factors on maintenance of biodiversity of the planet, it also ensures the sustenance of social and economic system of indigenous community. To facilitate the application of indigenous knowledge on management of customary forest in Indonesia, since 2012, the Government of Indonesia has been providing formal access for indigenous communities to their forests to maintain forest sustainability and to enhance the welfare of indigenous community. Nonetheless, the achievement of sustainable development goals in the scope of forest and conservation area management is threatened by various competing interests and power imbalance, which mostly leads to conversion of naturally vegetated area, as well as the inability of the community to integrate new economic opportunities to its institution. Moreover, the Government of Indonesia has not been regulating the involvement of indigenous community on the management of conservation area. Most importantly, such a program provides no reference on indigenous community, especially on the assessment of authenticity of indigenous community’s forest. Cultural space methodology may fill the aforementioned gaps. The methodology was developed based on the notion of cultural space and land administration, particularly the people-and-land/marine space relationship. Moreover, such a methodology was also constructed based on the experiences of agricultural and maritime communities in Indonesia on the administration of their territories. The methodology provides a procedure to convert information on the interrelation of indigenous community, its cultural space in forest and conservation area, and indigenous knowledge into geospatial information and data that represent the cultural space unit as a geographic feature. Therefore, such methodology may be utilised to assess the authenticity of a long-existing relationship between a community, especially an indigenous one, and its land, particularly that serves conservational function.

Pacenan house is a traditional house of the coastal area in Situbondo. The architectural style of Pacenan house is adapted from Tanean lanjhang traditional house. The spatial pattern of Pacenan house differs from that of Tanean Lanjhang, as Pacenan house only has "roma" (rooms) and "amper" (open spaces). However, over time, the spatial patterns of Pacenan house have transformed. Therefore, this study was conducted to identify the transformations in spatial patterns and their impact on the building shapes of Pacenan houses in Sumberejo, Situbondo. Research data was obtained through field observations and interviews. The data was then analyzed descriptively. The results indicate changes in spatial patterns occurring in Pacenan houses in the village of Sumberejo, including the addition of rooms and alterations in the function of spaces. Transformations in spatial patterns are influenced by space requirements, land availability, social factors, and economic considerations. The impact of these changes in spatial patterns varies; some result in alterations to the building's form, while others do not transform the structure.

The community waste bank is recognized as an important element in urban waste management, but its effectiveness is often limited by suboptimal spatial configuration, which hinders social interaction and community participation. This study examines the relationship between spatial configuration and social interaction patterns in community waste banks to reveal how spatial layout influences the quality of social interaction at the Klampok Kasri 2 Waste Bank Unit. Space Syntax is employed as a relevant method to analyze the influence of spatial accessibility and connectivity on social behavior. The research focuses on eight waste bank units. Data analysis was carried out using the Space Syntax method and structured observation. The results show a strong correlation between spatial integration and the intensity of social interaction, while connectivity has a moderate influence. Areas with high global integration consistently support more frequent social interaction, whereas spaces with moderate integration levels foster a greater diversity of social activities. These findings contribute to enhancing the effectiveness of community-based waste banks through improved spatial configuration. They also provide a foundation for developing strategic spatial planning guidelines aimed at increasing social interaction and community participation, both of which are critical to supporting sustainable urban waste management.