KAJIAN PUSTAKA

Understanding
Permanence
Revianto B. Santosa

Roots of
Permanence

PHENOMENOLOGY OF THE
SITE

TECTONIC
MANIFESTATION

COSMOLOGY

Phenomenology
of the Site
Frampton. Kenneth (1993) Towards a
Critical Regionalism: Six Points for an
Architecture of Resistance.
Heidegger, M. (1954) Building Dwelling
Thinking
Heidegger, M. (1971) Poetically Man
Dwells
Holl, S. (1989) Anchoring,
Norberg-Schulz, C. (1971) Existence,
Space and Architecture,
Norberg-Schulz, C. (1980) Genius Loci,
Towards a Phenomenology of Architecture,
Norberg-Schulz, C. (1985) The Concept of
Dwelling, On The Way To Figurative
Architecture,

The Thingness
of Place
Heidegger, M. (1954) Building
Dwelling Thinking (1971)
Poetically Man Dwells

House and table join mortals to the earth. The things that were
named, thus called, gather to themselves sky and earth, mortals and
divinities. The four are united primarily in being toward one
another, a fourfold. The things let the fourfold of the four stay with
them. This gathering, assembling, letting-stay is the thinging of
things. The unitary fourfold of sky and earth, mortals and divinities,
which is stayed in the thinging of things, we call the world.
German gerund building is closely linked with the archaic forms of
being, cultivating and dwelling, and goes on to state that the condition of
"dwelling" and hence ultimately of "being" can only take place in a
domain that is clearly bounded.

Genius Loci

Norberg-Schulz(1979) Genius Loci;

(1985) The Concept of Dwelling

A thing has to possess three qualities: it has to evoke an image, be

concrete, and have significance Figurative architecture.
From a Heideggerean point of view, man dwells if he experiences
his existence as meaningful the architectonic design of a place
offers the opportunity for orientation and identification.
To identify with a place primarily means to be open to its character
or genius loci, and to have a place in common means to share the
experience of the local character. To respect the place, finally,
means to adapt new buildings to this character.

Dwelling

Norberg-Schulz(1979) Genius Loci;

(1985) The Concept of Dwelling.

Norberg-Schulz referred to Heideggers essay on dwelling

and the etymological roots of building which go back to
dwelling, stressing the role of the house as the central
place of human existence:
Modes of Dwelling (describable in typology, topology and
morphology)
natural dwelling (integrated with the landscape)
collective dwelling (urban space)
public dwelling (institutional building)
finally private dwelling (living in a house)

Anchoring

Building transcend physical and functional

requirements by fusing with a place by gathering
the meaning of a situation.

Holl meyakini bahwa arsitektur

memiliki keterkaitan yang mendasar
dengan tapak melampaui
keterkaitannya dengan fungsi..

Architecture and site should have an experiential

connection, a metaphysical link, a poetic link.

Steven Holl (1989) Anchoring

A building has one site. In this one situation, its

intentions are collected. Building and site have been
interdependent since the beginning of architecture.

Building the
Site
Kenneth Frampton. (1993)
Towards a Critical
Regionalism: Six Points for an
Architecture of Resistance.

This inscription, which arises out of in-laying the building into

the site, has many levels of significance, for it has a capacity to
embody, in built form, the prehistory of the place, its archaeological past and its subsequent cultivation and transformation
across time. Through this layering into the site the idiosyncrasies
of place find their expression without falling into sentimentality
the explicit connotations of a clearing in which to be, a place in which
to come into being
the absolute precondition of a bounded domain in order to create an
architecture of resistance

Tectonic
Manifestation
Frampton, Kenneth (2002) Rappel a
l'Ordre: The Case for the Tectonic
Frampton, Kenneth (1995) Studies in
tectonic culture: the poetics of construction in
nineteenth and twentieth century
architecture
Riegl, Alois (1903 [1982]) The Modern
Cult of Monuments: Its Character and Its
Origin
Vitruvius, Marcus (xxxx) The Ten Book
of Architecture

Aspiration
for Firmitas
Marcus Pollio Vitruvius;
De Architectura

FIRMITAS: the ability of a building to endure based on its

own material strength and soundness of construction
Firmitas (durability) will be assured when foundations are
carried down to the solid ground and materials wisely and
liberally selected; . . .
a faultless wall may be built to last forever,
a perfection that will endure to eternity,
escape ruin as time goes on

Monument &
Permanence
Alois Riegl (1903 [1982])
The Modern Cult of
Monuments: Its Character and
Its Origin

INTENTIONAL MONUMENT A monument . . . erected for the

specific purpose of keeping single human deeds or events (or a
combination thereof) alive in the minds of future generations
HISTORICAL MONUMENT monuments as those built without
the intention or expectation that they would be left to future
generations. The fact they are labeled historical monuments is a
subjective title given to them by modern perception.
AGED-VALUE MONUMENT These monuments are nothing more
than indispensable catalysts which trigger in the beholder a sense
of the life cycle,

Frampton on
Semper
Kenneth Frampton
(2002) Rappel a l'Ordre: The Case
for the Tectonic
(1995) Studies in tectonic culture: the
poetics of construction in nineteenth
and twentieth century architecture

The deepest roots of architectural autonomy lie here, one might

say: not in the Vitruvian triad of classical lore but in the far
deeper and more archaic triad of earthwork (topography),
construction (tectonic), and hearth (type) as the embodiment of
institutional form
Framework tends towards the aerial and the dematerialization
of mass, whereas the mass form is telluric, embedding itself ever
deeper into the earth . . . . may be said to symbolize the two
cosmological opposites to which they aspire: the sky and the
earth. Despite our highly secularized techno-scientific age, these
polarities still largely constitute the experiential limits of our
lives

Cosmology
Behrend, Timothy E. (1989)
Kraton and Cosmos in
Traditional Java
Heine-Geldern, Robert von (1942)
Conception of State and Kingship in
Southeast Asia
Tjahjono, Gunawan (1989) Cosmos, centre,
and duality in Javanese architectural tradition

The Cosmic
Harmony
Robert von Heine Geldern
(1942) Conception of State and
Kingship in Southeast Asia

The primary notion with which we shall have to deal is the belief in
the parallelism between Macrocosmos and Microcosmos, between
the universe and the world of men. . . .
These forces may produce welfare and prosperity or work havoc,
according to whether or not individuals and social group, above all
the state, succeed in bringing their lives and activities in harmony
with the universe. . . . Harmony between the empire and the
universe is achieved by organizing the former as an image of the
later, as a universe on a smaller scale.

The Celestial
Kraton
Timothy E. Behrend (1989)
Kraton and Cosmos in
Traditional Java

[The Kraton of Surakarta] . . . is not without meaning when

viewed in the con text of Old Javanese notions of the lay out of
the world (Pigeaud, 1930, Bezoek van den Kraton van Z.H. den
Soesoehoenan)
In the case of the kraton, two celestial archetypes are at work :
the world itself, conceived in terms of the world mountain Meru
as described above; and, at one remove, the celestial palace of
Lord Indra, itself a perfectly replicated cosmos
The surrounding wall certainly represents the Cakravala, that
final, towering range of mountains beyond which lies nothing but
empty sea -here portrayed by a moat.

The Cosmic
House
Gunawan Tjahjono (1989). Cosmos,
centre, and duality in Javanese
architectural tradition.

Criticism
Deleuze, Gilles and Flix Guattari (1987),
A Thousand Plateaus: Capitalism and
Schizophrenia,
Neil Leach, (2001)
The Dark Sideof the Domus
Savage,Victor R (2010) Cosmic
Representa-tions and Aterritorial
Communities in Southeast Asia: Implications
for Sustainable Livelihoods
Sant Elia, Antonio (1914 )
Manifesto of Futurist Architecture

Philosophy

Gilles Deleuze & Felix Guattari (1987)

A Thousand Plateaus: Capitalism and
Schizophrenia

ASSEMBLAGES are complex constellations of objects, bodies,

expressions, qualities, and territories that come together for
varying periods of time to ideally create new ways of
functioning.
DETERRITORIALISATION are the movements which define a
given assemblage since they determine the presence and the
quality of lines of flight Lines of flight in turn define the form of
creativity specific to that assemblage, the particular ways in
which it can effect transformation in other assemblages or in
itself

Technology

Antonio Sant Elia (1914 )

Manifesto of Futurist Architecture1

From an architecture conceived in this way no formal or

linear habit can grow, since the fundamental characteristics
of Futurist architecture will be its impermanence and
transience. THINGS WILL ENDURE LESS THAN US.
EVERY GENERATION MUST BUILD ITS OWN CITY. This
constant renewal of the architectonic environment will
contribute to the victory of Futurism which has already
been affirmed by WORDS-IN-FREEDOM, PLASTIC
DYNAMISM, MUSIC WITHOUT QUADRATURE, AND THE
ART OF NOISES, and for which we fight without respite
against traditionalist cowardice.

Geography

Savage,Victor R (2010) Cosmic

Representa-tions and Aterritorial
Communities in Southeast Asia:
Implications for Sustainable Livelihoods

Given that for centuries prehistoric Southeast Asians lived in

a water world or at the margins of water bodies (seas, rivers,
lakes) their conceptions of space, territory and place were
very different. the prehistoric water culture based
communities in the region were suppressed even before
western colonialism in the region.
The alternating mountain/land and seas/oceans conceptions
in Hindu-Buddhist geography allowed the land-based
Indianized kingdoms of Southeast Asia to include its own
prehistoric aquatic culture in the cosmic city plans and the
palace and temples architecture

Architecture

Neil Leach, (2001)

The Dark Sideof the Domus

The concept of dwelling becomes something of a dominant

paradigm within architectural theory.
The philosophical underpinnings of the concept in the work of
Martin Heidegger. It makes connections with the notion of
heimat in National Socialism, and argues that not
only does dwelling have a dark side, but it is also ill-equipped
to deal with our contemporary cultural conditions.
Architecture must look to a more flexible theoretical model,
more in tune with the fluidity, flux and complexity of our
contemporary modes of existence.

abadi | sementara

langgeng | tan-langgeng
anging kang saja mahasuci kewala langgeng amuji pinuji
ing pamujinira, tan owah tan gingsir,
Suluk Bonang
(The Admonition of Seh Bari, G. Drewes)

maton | tan-maton
ambeguguk angutha waton
prov. : stubborn as a brick wall [of a city]
S. Robson & S. Wibisono Javanese English Dictionary

Argument

Aspek dan komponen yang bersifat tak permanen

dan yang bersifat permanen berperan penting dalam
membentuk arsitektur Jawa.

Objective
Membangun Teori Arsitektur yang lebih inklusif
dengan melibatkan sifat permanen dan tak
permanen dalam penciptaan arsitektur Jawa.

Berkontribusi dalam perumusan

kerangka teoretik arsitektur
yang lebih relevan dengan
karakteristik arsitektur
Nusantara sehingga mampu
menjadi landasan bagi
pengembangan wacana dan
penelitian arsitektur Nusantara
berikutnya.

Research Questions:

THINKING

PERMANENCE/
IMPERMANENCE

Bagaimana tradisi Jawa memahami tentang

kepermanenan dan ketidakpermanenan
dalam arsitektur:
Aspek gagasan melalui narasi (verbal)
Aspek tindakan melalui upacara (ritual)
Aspek fisis melalui tektonika (tectonics)

DWELLING
PERMANENCE/
IMPERMANENCE

BUILDING

PERMANENCE/
IMPERMANENCE

THINKING
PERMANENCE/
IMPERMANENCE

Pemahaman
melalui
Pengisahan

Narasi tradisional yang memiliki karakteristik quasi-mitologis

merupkan salah satu cara masyarakat tradisional berfikir dan
memberikan penjelasan tentang fakta secara mendalam. Nilai
pentingnya bukan pada validitas fakta tapi pada gagasan kultural
yang melatarbelakanginya. Kisah pembangunan Masjid Demak
yang menegaskan tentang pembentukan permanent sacred center
disandingkan dengan pembentukan Masjid Tiban yang
menegasikan kepermanenan tersebut.
Serat Centhini (episode Masjid Tiban Golo) dan Babad Jaka
Tingkir dan Serat Kandha (episode Membangun Masjid Demak)

DWELLING
PERMANENCE/
IMPERMANENCE

Pemahaman
melalui Ritual

Ritual adalah salah satu cara yang penting untuk dapat

berkediaman (to dwell) yang bermakna dalam suatu
komunitas. Ritual yang melibatkan bangunan lebih lanjut
mengungkapkan pemahaman tentang bangunan dan gagasan
yang melatarbelakanginya melalui meaningful act. Observasi
dan deskripsi mendalam terhadap ritual yang menegaskan
watak tak permanen bangunan.
Rangkaian upacara Buka Luwur di Kompleks MasjidMakam Sunan Kudus dan Memayu di Makam Trusmi

BUILDING
PERMANENCE/
IMPERMANENCE

Pemahaman
melalui
Konstruksi

Konstruksi tradisonal adalah strategi untuk menghimpun

komponen bangunan secara bermakna sehingga terbantuk
suatu sosok dengan guna tertentu. Pengamatan dan
pemaparan konstruksi bangunan yang melibatkan aspek
permanence, moveability dan replaceability.
Makam Trusmi Cirebon yang terkait dengan konsep
replaceabilikty dan Masjid Tiban di Wanakersa, Baturetna,
Wanagiri yang terkait dengan konsep moveability