Siela Mara Nabela*, Ema Yunita Titisari, Sri Utami
Faculty of Engineering, Universitas Brawijaya, Malang, East Java,
Indonesia
Email: [email protected]*
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ARTICLE INFO
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ABSTRACT
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Date received : June 27, 2022
Revision date : July 12, 2022
Date
received : July
22, 2022
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Lamin Pamung Tawai is a replica of the vernacular house
of the Dayak Kenyah before finally moving to the outskirts of Samarinda City.
Along with the development of the times and the flow of globalization, local
or regional culture is increasingly being displaced. This research was
conducted so that there is documentation of Lamin Pamung Tawai. This study
also aims to enrich the repertoire of knowledge of the archipelago's
vernacular houses which were wisely designed by the nation's ancestors. This
study uses a literature study approach, by collecting various related
literature studies to see the relevance of the vernacular house. This study
found that the Lamin Pamung Tawai vernacular house in Samarinda City has a
close relationship with socio-culture and its environment in a humid tropical
climate.
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Keywords:
Lamin Pamung Tawai; vernacular
house; tribe
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INTRODUCTION
Many cities in Indonesia
have a rich cultural heritage that forms regional identity. Indonesia which is
geographically placed at the intersection of two continents and two oceans, is
susceptible to a variety of influences (Sahertian & Jawas, 2021).
As time develops and needs to develop, the physical development of an area is
unavoidable. Changes that occur if they cannot be controlled will certainly
threaten the sustainability of the culture with the loss of identity. Culture
and socio-cultural attributes are one of the main factors that influence the
shape of an area and its vernacular building units. Vernacular buildings are
built by local people whose construction techniques are influenced by
geography, climate, traditions, culture and materials (Misra, 2016). Local people with
specialized knowledge of their area have achieved this technique through
long-term experience (Anna-Maria, 2009; Zhai & Previtali, 2010). �
The vernacular house,
with a long evolution, must accommodate the needs of the activity in it. The
vernacular house shows a particular group of people's climatic, aesthetic,
socio-cultural, and spiritual aspects (Tratsiakovich, 2018). Therefore, they
can demonstrate the fulfillment of complex human needs that are more than just
functional needs. Vernacular houses have various spatial designs and create
more thermal comfort than modern homes. Thus, the spatial principles of these
houses still have high value for modern building design (Du, Bokel, & van den Dobbelsteen, 2016; Enai, Aratania, Kubota, &
Ikenaga, 1993; Philokyprou, Michael, Thravalou, & Ioannou, 2018).
Vernacular houses have various forms. The diversity of traditional architectural
forms of an area is a design characteristic passed down from predecessors to
ethnic descendants of the local community. The rapid development of the wave of
globalization has hit all aspects of people's lives today. The causes include
the rapid development of modern information technology in the community, which
greatly impacts the neglect of local wisdom values. An area that must be
preserved as an identity and characteristic of an area, in this case, the
design of the characteristics of the area concerned.
The
process of spatial formation is the result of cultural phenomena, and has a
direct effect on the physical form and configuration of space influenced by the
cultural context (Affrilyno, 2020; Rapoport, 1969). Socio-culture
is the adoption of various complex accumulations of activity systems, beliefs,
ways of life, kinship systems, social values, rituals, thoughts, collective
visions, ethics, art, literature, gender symbols, and systems of government
produced collectively and gradually maintained in the community between a group
of people or society that frame various aspects of daily life practice (Holton,
2011; Rapoport, 1994, 1990, 1998, 2005; Kamalipour & Zaroudi, 2012, 2014;
Hofstede et al., 2010; Rachmah, 2018). Given the increasing breadth
of socio-cultural knowledge, this study explores the special relationship
between vernacular and socio-cultural houses in terms of form.
Lamin Pamun Tawai is a
replica of the past vernacular house of the Dayak Kenyah Tribe, which has an
elongated shape. Lamin Pamung Tawai is located in the Pampang Cultural Village,
on the outskirts of Samarinda City. Because the Pampang Cultural Village is
located on the city's outskirts, it is undeniable that globalization and local
or regional culture can be displaced. Their communal life is not done in line
over time. This life began to be abandoned after they began to separate from
the traditional Lamin with a communal life inhabited by a hundred families in their
place of origin (batih absolute) and began to separate themselves and travel to
make new settlements and form a new batih or communal life inhabited twelve
heads of families in Lamin Pamung Tawai, Pampang Village, Samarinda.
Forming a new batih is
a form of separation to want a better life in a new and fertile land. The newly
formed batih is located in Pampang Village, Samarinda. The problem that arises
in the traditional Lamin as the new batih is how the function of the
residential space with communal life can survive when they live in the suburbs
of Samarinda City with much more modern culture, resulting in a shift in
mindset that causes traditional people to start leaving traditions and the
culture they have. With a series of problems that occur, along with changes and
shifts in local values, to maintain this culture with government intervention
to rebuild these local values by changing the function of Lamin Pamung Tawai
from a living house to a cultural performance house.
Moreover, this study is expected to provide
input to the local government. Either how the building adapts to its
environmental conditions or how the building is formed from its socio-cultural
background. In addition, this research is expected to enrich the knowledge of
the archipelago's vernacular houses, which the ancestors of the Indonesian
people have wisely designed. Also, so that the positive values
contained in Lamin Pamung Tawai can be used wisely by the next
generation, the existence of Lamin Pamung Tawai is maintained for the future. Research
on Lamin Pamung Tawai in Budaya Pampang Village as a case study in research has
been widely adopted. Many of them raised issues from the smallest scope,
starting from the architectural elements, the building units, to the regional
scope. There are 3 studies that are very significant in relation to the
research theme that the author takes. The following is a previous study related
to the theme and research location of the Budaya Pampang Village.
Table
1
Originality
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Title
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Changes
in Space Patterns in the Dayak Kenyah Traditional Lamin House Due to the
Effect of Modernization in Pampang Village, Samarinda
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The
Settlement Pattern of the Kenyah Dayak Tribe in the Pampang Cultural Village,
Samarinda City
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Study of the Meaning of Structural Systems
in Lamin Houses
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Authors
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Ririn
Prasetya Pergitawati, Antariksa, Abraham Muhammad Ridjal
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Puput
Wahyu Budiman, Sudaryono
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Faizal
Baharuddin, Mohammad Mochsen Sir, Abdul Mufti Radja
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Year
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2014
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2021
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2019
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Journal
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Journal
of architecture students of Universitas Brawijaya
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Riset
Pembangunan Journal 3 (2), 66-77, 2021
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Atrium Journal 5 (2), 97-104 , 2019
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Similarity
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Research
Limitations on the space in the Traditional Lamin House
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The location of the research, raising the theme of
physical form and its relation to socio-culture
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Research
Limitations on the space in the Traditional Lamin House
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Difference
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Goals,
methods and results of the research are different. This journal focuses on
modernization that changes the spatial pattern of the lamin house.
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Goals, methods and results are different. This
journal focuses more on the scope of the Region
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The aims, methods and results of the research are
different. This journal focuses on extracting connotative and denotative
meanings in the lamin house structure system.
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Originality
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This
research focuses on the relationship between lamin pamung tawai with
socioculture and preservation
Objectives:
This study also aims to enrich the knowledge of the archipelago's vernacular
houses which were wisely designed by the nation's ancestors as national preservation
and its relationship with its socio-culture.
Research
result: Lamin Pamung Tawai has a close relationship
with socioculture and its environment in a humid tropical climate. Forms of preservation
that can be done multipersonally from various parties
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METHOD
This research uses a
literature study approach. To analyze the literature according to the research
objectives, the literature on Lamin Pamung Tawai was collected from journals
and then highlighted for its special characteristics related to socio-cultural
and the environment. The following is a framework for this research method.
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Figure 1. Method framework
RESULTS AND DISCUSSION
A. Concept of soil conservation in the Pamung Tawai
Lamin, The development of the
Pamung Tawai Lamin begins with gathering all the Dayak Kenyah tribesmen for
deliberation. Lamin construction site must be a good plot of land, not flooded,
facing a large or small river. This land area is called lasan palaki, which
means 'eagle's field'. After the land was obtained, they discussed again
choosing the right time to build the Lamin. On the day the Lamin will be
established, everything is done with traditional ceremonies or rituals that are
still traditionally led by a traditional head. To hold a traditional feast,
dozens of farm animals, such as chickens, pigs, and buffaloes, are usually
slaughtered. The next day, it was continued with mutual assistance activities
for all village residents, young and old, both men and women, to establish or
stake the Sukaq, the name of the great pillar (Kusumaningrum, 2018).
B. The influence of sociocultural context to Lamin Pamung Tawai
1. Activity (Nature of the activity)
Each room accommodates the daily
activities of the Dayak Kenyah community, the traditional ceremonies etc. In
Dalem Amin, a room is divided, just like in a house in general. Usually used
for nuclear family gatherings. Tilong is part of the dalem
amin, a separate room for parents, boys and girls. Atang is a food
storage room and also a kitchen room (Agustin & Nabila, 2021).
Figure 2. Space�s Functions
2.
Gender
Segregation
Room The function of the space in
the lamin house before changing its function (the old adat lamin) is based on
marital status grouping and gender differences. The grouping is done because of
the house's function as the nobles' residence.
3.
The
location and privacy
Location and privacy can be seen
from the hierarchical level and zoning. Public space is a room considered
important to be used by family leaders in deciding a decision in the leadership
of the Dayak Kenyah Tribe, namely the pagen of an open space commonly called
the wider community is the terrace. Semi-private space is a secondary function,
where the room is of lower importance and is used as a gathering place for the
whole family who resides in the Lamin traditional in amin a closed room that
only families can enter. The private room is a complimentary space for other
functions, namely the tilong (room), which is only for parents and girls.
Figure 3. Hierarchy and zoning of
space�
4. The timing
Apart from functioning as a
communal residence consisting of twelve heads of families, the function of the
traditional lamin house space at certain times is used as a traditional ritual
believed by the Dayak Kenyah community, utilization of the inner space, which
is used as a traditional ritual.
(a)
(b)
Figure 4. Rituals held at a
certain time (a) Childbirth (b) Death
5. Meaning
a) Orientation
Lamin orientation facing the
River. The orientation of the traditional lamin building can affect the
interior layout pattern because each direction has a sacred meaning. North is
"upstream," meaning people from Hulu Mahakam, which means Dayak. East
is a natural phenomenon where the Dayak people commonly use the direction of
the rising sun as a benchmark for the front view of their nobles' houses and as
a benchmark indicating those who have gone to their God (died). The south is
downstream of the river. The orientation at the top of the water is the
residence of the Kenyah Dayak people who have inter-tribal marriages and
currently have a contagious disease. West is the direction of sunset, which is
used as a benchmark for the front of the house of ordinary Dayak Kenyah people
and becomes a benchmark for people who have died (Pergitawati, Antariksa, & Ridjal, 2014).
b) The structural system
Lower Structure As support for all
the above loads, the lower structure is a symbol of carrying or supporting all
activities above it, as well as being a liaison between the Lamin house and
nature (soil). The upper structure has a symbol as the body of the Lamin. The
body has a meaning as the place of the spirit of the Lamin. The upper structure
has a symbol as the body of the Lamin. The body has a meaning as a place for
the spirit of Lamin (Baharuddin, Sir, & Radja, 2019).
Figure 5. The structure of the Lamin Pamung Tawai�
c) Carvings
Carvings fill the dividing wall
between the pagen (usei) and the dalem amin, which tells the story of the
lineage of the Dayak people in the form of carvings, where a king leads and
guards each head of the Dayak sub-tribe, which is depicted in the form of a
human statue in the middle. The jar is located right under the feet of the
human statue that gathers all the tribal chiefs and the gong on the top as a
cover so that it does not fall apart. In comparison, each of these tribal
chiefs is depicted in the form of a white circle connected by a curved line
that connects and is bound to each other.
The hornbill has a meaning to
remember that the unity of the Dayak community is expected to be brave, loyal,
and humble; The shape of the crocodile in the ornament is used as a symbol of
strength and magic when there are more and more immigrant tribes and the
influences they bring, it takes an attitude that they must also be able to
maintain their traditions and characteristics amidst many outside influences;
The tiger from the perspective of the Kenyah Dayak community is a symbol of
one's nobility. A motif that only the king and his nobility could use; The
human form in the ornament is used as a reminder that the unity between the
Dayak people is important and the main thing because each individual has a role
in the future of the tribe; Curved lines and circular shapes are symbols of the
descendants of every Dayak chief in Kalimantan. The shape of the arch and the
circle in the ornament is used as a symbol of unity among the Dayak people; The
meaning to be conveyed through the ornaments of jars and gongs is a memory of
the ancestors and is a valuable thing. Used as a protector from evil forces.
Figure 6. Carving of (a)
Hornbills, (b) Crocodiles, (c) Tigers, (d) Humans, (e) Curved lines and
circles, (f) urn
d) Colors
The white color symbolizes the
cleanliness of the soul. The blue color symbolizes loyalty. The yellow color
symbolizes authority. The red color symbolizes courage (Kusumaningrum, 2018).
C. Adaptation of Lamin Pamung Tawai to environmental conditions
1 Roof system
The overall shape of the roof has
an elongated shape (according to the shape of the floor plan) and has a
towering roof. The shape of the Lamin Pamung Tawai roof is a piled gable roof
with a large volume that helps the hot air flow up and is used as heat storage
(thermal mass) to be released into the room at night. The lightweight roof
material makes the thermal mass low, and this is by the location in Indonesia,
which is a humid tropical climate, so that thermal mass does not become urgent.
So that the volume roof is focused on flowing hot air to the volume part of the
roof, which makes the air temperature inside cooler. The Lamin Pamung Tawai
roof also has a fairly steep roof slope so that it can accelerate the overflow
of rainwater.
2 Wall System
The elongated shape of the
building makes every room have a direct relationship with the outside. The
number of openings on the sides of the building is many and wide, and the shape
of the building is flat can help a good flow of air circulation due to cross
ventilation. The material used on the walls of the Lamin Pamun Tawai vernacular
building is ironwood arranged vertically around the sides of the building.
3 Floor System
At the Lamin Pamung Tawai House,
it was also found that the house's foundation was high using wooden poles and
stilts. The elevation of the floor through the construction of the stage
reaches a height of about 1 meter from the ground. Lamin Pamung Tawai's
vernacular house stands on peat soil. The underside is not used for daily
activities but only to store wooden blocks. Floor elevations are used to reduce
humidity and avoid the threat of wild animals.
4 The structural System
The system of the Lamin house in
Pampang Village is as follows: Sukaq Epek is the basic foundation pillar to
support the floor beams (dasei), which are partly embedded in the ground and
partly above the ground consisting of (a) Sunduk is a locking beam with a
length of 20 cm - 40 cm. (b) Kalang is a beam or transverse board with a length
of > 5m; Sukaq Solai is the main pole with a round shape made of ironwood
with a diameter of 30 cm � 50 cm, positioned into the ground + 2m up to the
roof. The length of the main Sukaq is between 10 m � 12 m; Sukaq is a
pillar/column as support for space, Sukaq is made of ironwood with a
size/diameter of 10 cm � 12 cm; Sulo is the main beam of ironwood with a size
of + 6/12 cm which connects or binds the Sukaq Epek with the Sukaq Epek; Ladeng
Aso or commonly called girder beams are floor beams with a size of 5/10 cm or
6/12 cm resting on the main beam with a distance of 50 cm. 6. Sukaq Ba'a is the
main pillar of the wall; Sulo Da'a is a binding beam between Sukaq Ba'a and
other Sukaq Ba'a or better known as Ringbalk; Sekang is an iron beam with a
size of 6/12 cm which functions as the main structure for supporting the roof;
Kang is a wood connection term that is used for all connections both Sukaq,
Sulo and Da'a; Sapau is a roof that uses shingles (thin boards made of
ironwood); Kasoa is part of the horses.
Figure 7. Structural System of
Lamin Pamung Tawai
CONCLUSION
The
vernacular house of Lamin Pamung Tawai in Samarinda City closely relates to
socio-culture and its environment in a humid tropical climate. Efforts to
harmonize with the dynamics of the motion of changing things become part of the
dynamics themselves. The Dayak Kenyah community, with their philosophical power
of religious knowledge, performs rituals, creates myths and symbol meanings
that are passed down from generation to generation and become part of their
beliefs to align themselves with cosmic dynamics. Thus, it raises the potential
to become one of the preservation objects of the Indonesian archipelago. The
forms of preservation that can be carried out can involve multipersonality from
various parties.
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SOCIO-CULTURAL CONTEXT, ENVIRONMENT AND PRESERVATION OF VERNACULAR ARCHITECTURE LAMIN PAMUNG TAWAI