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Green Open Space (GOS) plays a strategic role in modern urban planning, serving not only as an ecological element but also as a social, educational, and recreational space that supports the sustainability of urban life. Its presence is a vital necessity in addressing the challenges of urbanization and environmental degradation. This study examines and redesigns Taman Mandiri in Jayapura City as a sustainable urban park capable of accommodating various ecological and social functions. Field observations reveal that the existing condition of the park does not yet meet adequate public facility standards, such as the availability of interaction space, playgrounds, toilets, and parking areas. Through a sustainable landscape design approach, the park is directed to become an inclusive, efficient, and environmentally friendly green open space. The proposed design integrates the use of local vegetation, natural water management systems, and the enhancement of the park’s social functions. It is expected that this design can serve as a model for urban park development in tropical regions facing urbanization pressures and contribute to improving the quality of life in a sustainable manner.

This study aims to assess the feasibility of facilities and infrastructure at the Dok IX Flats (Rumah Susun) located in Tanjung Ria Sub-district, North Jayapura District, Jayapura City, based on the Indonesian National Standard (SNI) 03-1733-2004, as well as residents’ perceptions. The research uses a mixed methods approach, combining quantitative and qualitative methods. Data were collected through field observations and questionnaires distributed to 43 respondents using the Likert scale. The results show that, in general, the housing complex is considered feasible, with an average score of 70 or 76.1%. Facilities such as education, health, worship, green open space, road access, and drainage are considered adequate. However, inconsistencies were found in the disaster mitigation system. Although categorized as "Feasible," field observations revealed damaged evacuation routes and the absence of essential firefighting equipment (APAR). In conclusion, the Dok IX Flats are generally suitable for habitation, but urgent improvements are needed, particularly in the disaster mitigation aspect, to ensure the safety and comfort of the residents.

Historically, the outer space structure of the Sentani traditional defense settlement is an ancestral formation aimed at protecting its citizens from outside intervention and defending themselves from tribal wars. The phenomenon of this ancestral formation is maintained until now as a pattern of traditional Sentani defense settlements. From the previous research has been stated, research on traditional settlement patterns on the meaning of defense and the sacredness of outer spatial planning has never been carried out. No research reveals that the sacred outer space in the traditional Sentani settlement is a phenomenon formed by a sacred defense space to protect indigenous peoples from intervention and tribal wars. The research method used is a qualitative approach using the Intrisic Case Study Approach model with the nature of descriptive research. Data analysis in this study used the method of Discovering Cultural Themes. The locus of this research is the oldest village written in historical references and the Sentani traditional village on Lake Sentani today. The data collection method used observation, in-depth participant interviews, measurable pictures, and photographs. The study results found that the structure of the sacred outer space of the traditional settlements formed by the ancestors is still maintained today as a pattern of traditional Sentani defense settlements. The structural pattern of the sacred space forms a defense space in the traditional Sentani settlement forming a sacred outdoor layout for the Sentani indigenous people with one entrance for visitors or guests to the traditional village, namely a wooden pier for the boat landing. The sacred outer spatial arrangement is indicated by the position of the "Obe Imae" traditional house as the center of activity and customary activities are located at the very front, the two customary zones as the seat of tribal chiefs (traditional devices), the third community zone as the residential space of indigenous peoples, the fourth zone ancestors (traditional graves) and the fifth highest worship zone, namely the church as a place of worship to God.