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In contrast, bridging social capital is viewed as a heterogeneous relationship for collaboration and
coordination that is typified by wider and looser network systems with weaker linkages (Cofré-Bravo et al.,
2019). Since the strength of bridging social capital is the weakness in the ties, the adjective "weak" should
not be interpreted negatively (Claridge 2018a). This kind of social capital literally refers to the ability to
"bridge" gaps between members of various social groupings, such as those based on race, religion or class.
According to Pelling and High (2005), bridging social capital is further defined as an exchange of social
relationships between groups of people who intend to have similar interests and objectives but have
different social identities. The sharing of objectives, concepts and innovations may help to forge a
consensus among the organisations, which would then serve to represent the various interests.

Lastly, linking social capital is represented as the glue that holds the standards of deference and
trust between people and institutions that have codified power or authority gradients in society (Cofré-
Bravo et al. 2019). This so-called open network benefits the actors by granting them access to a variety of
resources and cutting-edge information (Claridge, 2018b; Cofré-Bravo et al., 2019). Through this social
network, the actors are given the opportunity for mutual learning and collaboration, which has promoted
tolerance and social cohesiveness among the actors.
Traditional Settlement

Settlement plays a significant role in the development of human civilization by providing a variety
of areas to fulfil the demands of the existing and future populations. Each settlement has a unique cultural
heritage, historical background, social structure and socioeconomic characteristics that each portray the
distinct identity of the local community. In Malaysia, there are eight distinct sorts of settlements, according
to the National Village Physical Planning Policy Report 2030 (Jabatan Perancangan Bandar dan Desa, 2017).

One of them is a traditional settlement, which is a settlement created by locals who desire to live
and work there while preserving the customs, cultures and knowledge that have been passed down over
the years (Dayaratne, 2018). It makes sense that traditional settlement would depict the way of life,
cultural heritage and social norms of earlier cultures. The formation of traditional settlements began along
the river and coastline (Syala et al., 2018) in an unplanned or organic manner (Jabatan Perancangan Bandar
dan Desa, 2017) and the houses were constructed in close proximity to one another. According to Syala et
al. (2018), the construction of multiple clusters of houses and public areas including open grass fields,
mosques, jettys and markets marked the beginning of the development of this traditional settlement.
These physical characteristics are also known as a type of social space in traditional settlements that
functions as an area for locals to engage in sociocultural activities (Jabatan Perancangan Bandar Dan Desa,
2017). Social spaces can be said to serve as an important physical feature that symbolises the identity and
uniqueness of a traditional settlement (Yeoh & Kong, 1995) due to their ability to trigger an understanding
of cultural continuity and a sense of belonging as well as a sense of place in a local community (Jabatan
Perancangan Bandar dan Desa Semenanjung Malaysia, 2016).

Social Capital and Social Sustainability
The presence of social space or social spaces that serve as communal areas and promote social
engagement plays a crucial role in enhancing the overall quality of community life within a given
settlement (Oldenburg, 2007; 2013). According to Oldenburg's thesis (1999), community space is
commonly known as the "third place". This term refers to locations beyond the confines of one's residence
and workplace where individuals within a community choose to convene and engage in voluntary,

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