Course : Design Thinking III

Effective Period : September 2021

Architectural Design Principles

in Conservation Area

- KONSEP TANGIBLE-INTANGIBLE In INDONESIA

TRADITIONAL ARCHITECTURE-
 Learning Objective

On successful learning of this course, student will be able

to:
 TECHNOLOGY

Most of Traditional building in South east

Asia build without nails, and they held
together entirely. Most of the techniques
are:

1.Jointing and Mortising

2.Reinforced with Pegging
3.Wedging
4.Binding

Pic Source : (2003), Indonesian Heritage, Architecture, Gunawan thajono, Grolier International, Archipelago Press , ISBN : 978-9813018303
 BUILD WITH ROCKS

Pic Source : (2003), Indonesian Heritage, Architecture, Gunawan thajono, Grolier International, Archipelago Press , ISBN : 978-9813018303
 THE SYMBOLIC OF BUILDING ELEMENTS

Pic Source : (2003), Indonesian Heritage, Architecture, Gunawan thajono, Grolier International, Archipelago Press , ISBN : 978-9813018303
 POST AND BEAM CONSTRUCTION

The floor and roof system are separated from each other, not integrated
 
Pic Source : (2003), Indonesian Heritage, Architecture, Gunawan thajono, Grolier International, Archipelago Press , ISBN : 978-9813018303
 ROOF IDENTITY

Pic Source : (2003), Indonesian Heritage, Architecture, Gunawan thajono, Grolier International, Archipelago Press , ISBN : 978-9813018303
 TRADITIONAL HOUSE’S TECHNOLOGY
TECHNOLOGY OF:

Roof : Method of the timbers lashed together with

rattans or strip bamboo or fibre cords
 
Wall : They are rarely load bearing. But may consist
of prefabricated screen attached to the main structute of posts and beam
which carries the load of the floor and the roof
 
 
Fondations : The system of foundations post and beam is
topped off by a heavy ring beam
 
Pic Source : (2003), Indonesian Heritage, Architecture, Gunawan thajono, Grolier International, Archipelago Press , ISBN : 978-9813018303
COSMOLOGY
 GENIUS LOCI
Traditional architecture approach
from
Cosmology :
Cultural institutions of the universe or cosmos is closely with:
1.Religion and belief in one form or through a ritual that uses
various attributes or artifacts, including infrastructure, in the
form of buildings.
2.Generally and high artistic value and many are symbolic.
3.Embodiment which is reflected in the houses or buildings
for the ceremony can be shaped in such a pattern of
decorative art building ornaments and decorations, art
coloring / painting, carving, sculpture, etc.
 RITUAL IN MAKING SPACES IN THE HOUSE

 
Human beings use built form as one means of creating themselves a sense of place and as such. The
forms reflect the world views of their creators. South East Asia offers an especially rich field for investigation
of the influence of cosmological upon house and settlements pattern.

Pic Source : (2003), Indonesian Heritage, Architecture, Gunawan thajono, Grolier International, Archipelago Press , ISBN : 978-9813018303
 1. COSMOLOGY IN TOBA BATAK:BANUA

The three levels of

the cosmos :
•the sky,
•earth and
•underworld

Pic Source : (2003), Indonesian Heritage, Architecture, Gunawan thajono, Grolier International, Archipelago Press , ISBN : 978-9813018303
 2. COSMOLOGY IN TORAJA
Boat

Pic Source : (2003), Indonesian Heritage, Architecture, Gunawan thajono, Grolier International, Archipelago Press , ISBN : 978-9813018303
 3. COSMOLOGY IN ACEH HOUSE

1 2

1, 2, 3 :elevation section, and ornament’s detail

The house may be seen to reflect the division of the cosmos

into three layers : ( influenced by Islamic world)
•The sacred upper the world, Abode the Gods,
•The middle world inhabited by humans and
•the nether world, abode of animals and lower deities
Pic Source : (2003), Indonesian Heritage, Architecture, Gunawan thajono, Grolier International, Archipelago Press , ISBN : 978-9813018303
 4. COSMOLOGY IN BALINESSE HOUSE

•a. Cosmos between

mountain and sea
•b. Upriver and down
•c. East and west with
meaning of rising sun with
life and the setting sun
with dead.

Pic Source : (2003), Indonesian Heritage, Architecture, Gunawan thajono, Grolier International, Archipelago Press , ISBN : 978-9813018303
 5. COSMOLOGY IN SUMBA

Space is categorized not

in terms of fixed cardinal
points but the
oppositions between
•upstream/downstram.
•The head and tail of the
island itself, as well as
•the rising and setting
sun.
•These axes are
independently each
other

Pic Source : (2003), Indonesian Heritage, Architecture, Gunawan thajono, Grolier International, Archipelago Press , ISBN : 978-9813018303
 6. COSMOLOGY IN THE ATONI, ROTINESSE

• the east-west axis

as fixed one,
• north and south
being expressed
as left-right.

Pic Source : (2003), Indonesian Heritage, Architecture, Gunawan thajono, Grolier International, Archipelago Press , ISBN : 978-9813018303
KINSHIP AND RANK
 HOW DOES HOUSE FUNCTION TO GIVE SHAPE AND IDENTITY TO KINSHIP GROUPING

Pic Source : (2003), Indonesian Heritage, Architecture, Gunawan thajono, Grolier International, Archipelago Press , ISBN : 978-9813018303
 Levi’s strauss theory :
House societies are characteristically divided into groups
putatively tracing their descents from ancestors who
founded the house. Additional features may include an
alternation of generations, with a belief in the reincarnation
of grandparents in their grandchildren. Kraton Sultan Yogya

Singgasana di Pendopo
Agung Kraton Yogya

Gerbang Utama (Utara) dari Kraton

Pic Source : (2003), Indonesian Heritage, Architecture, Gunawan thajono, Grolier International, Archipelago Press , ISBN : 978-9813018303 Solo
 1. Kinship and rank

•The construction of buildings on the scale of a borneo longhouse, a nias

chief’s house or a tongkonan toraja. : The co-operation of a large group of
people, or else a concentration of wealth on the part of the owners, and the
ability to mobilize a large labour force.

•House functioning ( as far as rank and ritual systems are concerned ) The long
house for the communities in which the house itself constitutes both the social
and the ritual universe . It shelters an entire community , and serves as the
largest ritual unit.

Pic Source : (2003), Indonesian Heritage, Architecture, Gunawan thajono, Grolier International, Archipelago Press , ISBN : 978-9813018303
Pic Source : (2003), Indonesian Heritage, Architecture, Gunawan thajono, Grolier International, Archipelago Press , ISBN : 978-9813018303
 2. House societies on South East Asia

•Where we look in the archipelago, we find societies in which the word

house designates not only physical structure, but the group of kin who are
living in it or who claim membership in it.

•The identification of house and kin group is explicit also in west sumba.
The word Uma means both house and the patriliniear descent group
associated with it. Building a new house makes a person the founder of a
lineage. Conferring undying prestige and ensuring that he will be
worshipped as an ancestor by his descendants

Pic Source : (2003), Indonesian Heritage, Architecture, Gunawan thajono, Grolier International, Archipelago Press , ISBN : 978-9813018303
Pic Source : (2003), Indonesian Heritage, Architecture, Gunawan thajono, Grolier International, Archipelago Press , ISBN : 978-9813018303
MATRILINY, UXORILOCALITY AND SPACE

WOMEN, RICE AND THE GRANARY

THE THEME OF IMMOBILITY

 Acknowledgement

These slides have been adapted from:

Roxana Waterson (1997), The Living House, An

Anthropology of Architecture in South East Asia,
Oxford University Press , ISBN : 0500280304

Chapter 8
 Learning Objectives
LO4: Apply the vernacular in
Architecture Design
 The space and the shaping of social relations tell us how do people
live and do order their daily activities and interactions within the built
forms that they have created.

Pic Source : (2003) , (2003), Indonesian Heritage, Architecture, Gunawan thajono, Grolier International, Archipelago Press , ISBN : 978-9813018303
1. South East Asia is one key area in which anthropologists are currently
trying to work towards a fuller understanding of the interplay between
gender and other culturally constitued categories : Rank and spatial
organizations. There are specific organization between houses and
female
2. Having defined the dimensions along which the public / domestic
contrast may be organized. It should be much easier to see whether
these same contrasts apply elsewhere. The dimensions will always align
themselvesin the same manner : Ritual or politics will always take place
outside household. Public sphere always be associated with the male.
3. Analysis of the interplay between spatial contrasts ( high/low,
inner/outer, right/left ) and social categories ( male/ female,
senior/junior, kin/ affines, children/marriable youths, high/low rank,
and ritual superiority/ inferiority )
 
Examples:
 
When guests are entertained, the inner section of the house is reserved
for agnates of the stakeholder, while affines or other guests will
normally be entertained in the outer section at the front. If there are
many guests, high ranking ones will be seated on a platform on the right
side of this section. The lower ranking on the left. If food is served , men
will eat in the outer section and women in the inner one.

Here we see basic spatial divisions being used to signal multiple

messages about sex, rank, or kinship relation
 MATRILINY, UXORILOCALITY AND SPACE

Acehnesse house: The Acehnesse regard the outside world to some extent as a source of danger
, from which the house provides a sanctuary , in this sense :
the house as a whole is “inside” to the world’s “ outside”
 The inner section of the house, called dalam ( inside) is very important and by contrast both the
male and female ends of the house are outer. The floor level of this inner portion of the house
is also the highest, appropriately enough, sincenext to the roof space. It is the most scared.

Pic Source : (2003) , Indonesian Houses: Tradition and Transformation in Vernacular Architecture (Leiden Series on Indonesian Architecture), Kitlv Press, ISBN : 9
9067182058
 WOMEN, RICE AND THE GRANARY
In south central Java, the association of Sri, the rice goddess, with the most sacred , inner part
of the house is also quite explicit. The most building in a compound, and the one to be built
first, is an enclosed structure called the dalem ( inner) or omah. Within this area a row of three
smaller store rooms ( senthong) . Those to the left and right contain agricultural produce, and
sewing tools or sometimes weapons. Respectively, while the central one ( senthong tengah) is
the domain of Sri and the palace where incense was customarily burned to her once a week ,
and where a bride and groom are seated during their wedding ritual.
4
2
1 1.Masjid atau tajug
2.Joglo
3.Limasan
3 4. Kampung
5 5.Panggang-Pe

Pic Source : (2003) , Indonesian Houses: Tradition and Transformation in Vernacular Architecture (Leiden Series on Indonesian Architecture), Kitlv Press, ISBN : 9
9067182058
 In Bali, the storage of rice is almost glorified. Thoghu the kitchen, its place of preparation, is a
simple building and there is no particular place at all for eating it. Storage of rice after harvest
involves the performance of special rituals dedicated to Devi Sri, the rice goddess
7
1

5 6
2 6

Pic Source : (2003) , Indonesian Houses: Tradition and Transformation in Vernacular Architecture (Leiden Series on Indonesian Architecture), Kitlv Press, ISBN : 9
 THE THEME OF IMMOBILITY

P.Sumbwa
The island of Sumbawa.
Dou wawo of Bima ( Eastern
Sumbawa) that women are
P.Sumba
completely responsible for the
storage of the rice harvest
because it is only they who are
permitted under customary law
to enter the rice store

Left. 'In Loka' / Asih (palace) in the District

Sumbawa (NTB) stage house reflects the influence of the traditional palace style
in South Sulawesi, (ladder up the roof.)

Kanan'Jompa 'building barn roof

and the walls converge in the construction ilallang leaves or straw.
Pic Source : (2003) , Indonesian Houses: Tradition and Transformation in Vernacular Architecture (Leiden Series on Indonesian Architecture), Kitlv Press, ISBN : 9
9067182058