The Reading of ‘YEW’ as dwelling architecture from ASMAT-Papua

Between Globalization and Localization

By: Imam SANTOSO* and Amir SALIPU**
*Staff of Architecture Program on University of Merdeka Malang (UNMER)
e-MAIL: imasant_ars@yahoo.com

**Staff of Architecture Program on Institute Sains Technology Jayapura (ISTJ)

e-MAIL: amir_delta@yahoo.com

ABSTRACT
The main stream of dwelling architecture in Indonesia is clearly rooted in vernacular forms. In large
parts of Indonesia, especially in the rural but by no means absent in some urban areas, these have been and
still are predominant, although a marked decline has set in since at least the beginnings of this century.
Nowadays these vernacular forms are often found in the midst of other buildings ranging from simple wooden
structures to modern brick dwellings, and even high rise condominiums in cities. Where they are found, they
often still have a function in the maintenance of the traditional culture.
In this paper, between globalization and localization so reading about build and defense to
challenge about Asmat dwelling architecture and culture to future. They still have strength culture and a
unique locally house “YEW” with simple wooden structures until now in the second millennium. Uses the
“YEW” as so called rumah panjang (long house) or rumah adat also a part of cultural activity, as ritual and
tradition one’s innitation process. The “YEW” size about 8 x 12 meters and uses 6 to 8 families in one clan
for the ritual and tradition activities. The concept of “YEW”, wooden material between coloum and beam, joint
structures strengthen by rattan rope. For the maintenance “YEW” is easily, they still teamwork to build and
maintenance with spirit of gotong-royong.
Globalization is not just a recent phenomenon and often has strong regional connotations.
Moreover, the so called third culture should not be seen through Western eyes only, because Asian variants
abound. In this case, the localization effects of this intensification of globalization as well as the phenomenon
of hybridization are also taken into account.
Keyword: YEW, Asmat, dwelling architecture, globalization, and localization.

[ 01 ] Introduction
Asmat geography between 4°- 7°Lintang Selatan and137°-141° Bujur Timur. In North side territorial as
Kabupaten Jayawijaya and Kabupaten Yahokimo, South side Kabupaten Boven Digul and Kabupaten Mappi,
West side Kabupaten Mappi and Arafura Sea, East side Arafura Sea and Kabupaten Mimika. Kabupaten Asmat
about 23.746 kilometres acres, and has countour land between 0 – 100 metres from the sea (Asmat in figures
2004). The Asmat
people live in a region of brackfish swamps along the
South coast of Irian Jaya (since 2002 until now as Papua with recommended by UU No. 21/2001 about Otonomi
Khusus Papua). This region, wich is covered with tropical rain forest, is about 200 kilometers long and stretches
about 100
Figures 1. Map of Papua (source by Encarta 2006)

kilometers inland. It is also intersected by many rivers. The annual rainfall never amounts to less than 5000
millimeters, and in the estuaries the daily tidal range is between 4 and 5 meters. Travel in this region is only
possible by boat and often involves long distances across the Arafura Sea (Kunst: 1977). The population of
about 67.390 people is distributed about 7 districts with 139 villages. The 7 districts are: P. Kasuari, Fayit, Atsy,
Suator, Akat, Agats, and Sawa Erma (Asmat in figures 2004).

The context between globalization and localization in my paper also reading about build and
defense to challenge about Asmat architecture to future. They still have strength culture and a unique locally
house “YEW” with simple wooden structures until now in the second millennium. Uses the “YEW” as so called
rumah panjang (long house) or rumah adat also a part of cultural activity, as ritual and tradition one’s innitation
process.
The “YEW” size about 8 x 12 meters and uses 6 to 8 families in one clan for the ritual and tradition activities. The
concept of “YEW”, wooden material between coloum and beam, joint structures strengthen by rattan rope. For
the maintenance “YEW” is easily, they still teamwork to build and maintenance with spirit of gotong-royong.

Picture 1. The”YEW” at Kp. Syuru (source by author, March 2006)

The main postulate of the theory of globalization is that during the past few decades a 'third' culture has emerged
which transcends national cultures and cannot be explained simply by looking at national states and their
interrelationships. In this case, we will explore the oppositeness of this postulate in the field of dwelling
architecture. The question at issue is whether the house in Indonesia should be considered part of worldwide
culture or not, and, should this be the case, whether this is just recently. So, we will deal with this question in
three parts, developing the argument from the local to the global. The begin by describing a
number of present-day vernacular habitation styles to show their great variety, based on the diversity of local
cultures in Indonesia. Some of these forms of dwelling architecture are still wide-spread, but many of them have
already disappeared or can be classified as endangered.
Globalization is not just a recent phenomenon and often has strong regional connotations.
Moreover, they so called third culture should not be seen through Western eyes only, because Asian variants
abound. In the final phase, and we will analyze the post-Independence foreign influences. In this period the
diffusion of habitation styles has certainly been speeded up by new means of communication and the
intensification of their use. In some cases this diffusion has been based on particular concepts discussed on a
world-wide scale and propagated by influential international institutions. In this section the localization
effects of this intensification of globalization as well as the phenomenon of hybridization are also taken into
account.

[ 02 ] Vernacular Habitation Styles

The main stream of dwelling architecture in Indonesia is clearly rooted in vernacular forms. So, in large parts of
Indonesia, especially in the rural but by no means absent in some urban areas. And, these have been and still
are predominant, although a marked decline has set in since at least the beginnings of this century. Nowadays
these vernacular forms are often found in the midst of other buildings ranging from simple wooden structures to
modern brick dwellings, and even high rise condominiums in cities.
Where they are found, they often still have a function in the maintenance of the traditional culture. It would be too
laborious to present an overview of all the traditional forms of architecture in Indonesia. But it is possible to
provide a limited but insightful sample from which some main principles of spatial specification can be deduced.
So, when a certain element is found in the description of one house type but not in another, it does not always
mean that it is not present. I hope that these cases will supply sufficient material to give an appreciation of the
local roots and variation of vernacular architecture in Indonesia, as well as for the deduction of basic principles
underlying these habitation styles.

[ 03 ] System of knowledge and technology of house making

As one of tribe and popular with result of its cultural masterpiece, Asmat people have sufficiently long recognize
and hence systems of knowledge and technological as their property, in expressing or realizing expectation, their
feeling and requirement.
Use of knowledge and technological in aspect of cultural social life, one of them is result of masterpiece
architecture of dweling house. Beside knowledge and technology of house making, Asmat people also recognize
knowledge and technology of substance use. The YEW house for example, size measure of big enough house
(8x12 m) of course require type of strong substance, especially for stanchion and fastener. Even if develop; built
above a tree as its stanchion, of course,required by a strong tree (non-big minimize of size measure of tree, and
however substance type wear).

Picture: Drawing Typhology of YEW (source by author May 2006)

Entirety of house process till finish for Asmat people will perfect if fulfilling strong element and respect, in the
following, there is, network of knowledge and technology of house making:

a. Stanchion
In this case, stanchion can be in the form of fundamental of tree of life clipped in certain part of body house and
added again with a few the bole to add main figure strength. Stanchion which is in the form of bole is generally
selected by a big same wood and of equal its strength. To lessen burden of tying at stanchion tabletop, as
possible laboured hence the bole branching as place domicile gelagar dance or the link usher pillar and
stanchion of log for.

b. Body house
For the body houses, in traditional vernacular system are three parts: roof, wall, and tile. At the moment of house
development, after stanchion made, sequence of following is making dance. some of people who got mixed up
with development of the house, taking a ride house and jump up and down and also dance, this network is
inclusive of procession of custom ceremony. After strength test, start walled and the house tabletop.

c. Roof house
Process of roof representing one of the network of knowledge and technology of house making, requiring skill by
itself, because roof not only seen from its function as upper [cover/conclusion] of houses, however strength of
substance and way of installation very paid attention to. After process weave roof (sago leaf) have been done by
expert weave, then attached by one who the expert thatch.
Some substance type prepared before develop; building house, for example:
-circular bole ( stanchion, construct house roof and substance)
-sago husk and bar blade ( dance house)
-sago leaf ( house roof)
-rattan rope/ woodskin (fastener)

Photo left: Weave of sago leaf and right rattan rope (source by author Mach 2006)

Photo left: Wood skin and right pillars of dwelling (source by author Mach 2006)

Knowledge about house making technology and substance, at Asmat people represent skill owned hereditary.
Picture: Drawing of YEW (source by author May 2006)

[ 04 ] Cultural philosophy about house/ house concept.

In a house of custom of YEW, at middle shares of house (what ordinary taken possession of by tribe head) there
are a graven pillar respect to look like a human being idol (idol Mbis). This Idol represent manifest from soul of
ancestors of Asmat people. Also believed by soul two great-grandparents people/ Asmat people ancestor
continuous making love.

Photo: Wood craft as pillars of dwelling (source by author Mach 2006)

Relation from great-grandparents people second/ this ancestor symbolize hand in glove between earth and sky.
Sky symbolize woman bearing new soul, which live. The house depicted that creature and universe which live in
it (human being, soul, etc) live foundation and each other love.

[ 05 ] Fin.
Read architectural phenomena at Nusantara be different as reading general architectural at erocentris, had
completely information like: teks, graphis, and audio-video in some Europe languages. But, read houses in
Nusantara like natural reading with non verbal languages; silent language. In whole, author architectural can/
must read real architectural phenomena, how to learn about architectural phenomena as symbol, sign, poetic at
reality.

REFERENCES:
1. Tjahyono, G, et al, 2002, “Arsitektur” Indonesian Heritage, Grolier International-Jakarta.
2. J.M. Nas, Peter, 1998, “The House in Indonesia” Between Globalization and Localization, Published
in Bijdragen voor de Taal-, Land-en Volkenkunde, vol 154, no 2, pp. 335-360.
3. Kunst, 1977, “ASMAT ART”, Rijksmuseum voor Volkenkunde, Afd. Breda, Nederland.
4. Pangarsa, GW, 2006,“Merah Putih Arsitektur Nusantara“, Andi ofset, Jogjakarta.
5. Verlag, B. Kühlen, 2002, “ASMAT”, Mencerap Kehidupan Dalam Seni, Koleksi Museum Kebudayaan
dan Kemajuan Asmat.

RESULT:
1. Badan Perencanaan Pembangunan Daerah (BPPD), 1989, “Studi Arsitektur Tradisional Irian Jaya”
Kabupaten Dati II Fak Fak, Manokwari, Sorong, Paniai, Jayapura, Yapen Waropen, Jayawijaya,
Merauke, Biak Numfor dan Kotamadya Dati II Jayapura, Pemerintah Propinsi Daerah Tingkat I Irian
Jaya.
2. Departemen Permukiman Dan Prasarana Wilayah Irian Jaya, 2001, “Studi Sosial Ekonomi Dan
Pemberdayaan Masyarakat”, Lokasi Kabupaten Jayapura.
3. Departemen Permukiman Dan Prasarana Wilayah Irian Jaya, 2006, “Penataan Kawasan Agatas -
Asmat”, Lokasi Kabupaten Jayapura.
4. Projection Result, 2004, “ASMAT in Figures 2004”, joint with BP3D Kabupaten Asmat and BPS
Statistics, Merauke Regency.