Javanese House Research Articles

Typology of Pawon Layout Patterns in Traditional Javanese Houses in Ngancar Village - Magetan

Typology of Pawon Layout Patterns in Traditional Javanese Houses in Ngancar Village - Magetan

Experimental Study of the Room Temperature and Relative Humidity in Javanese House in Baluwarti, Surakarta Sunanate Palace

Experimental Study of the Room Temperature and Relative Humidity in Javanese House in Baluwarti, Surakarta Sunanate Palace

UNSUR-UNSUR TOTEMIK PADA PATUNG LORO BLONYO

Abstract This research aims to describe the elements of totemism in the Loro Blonyo statue. Totemism is a belief and practice with based on the belief that involves glorifying or honoring totems, which can be animals, plants, and inanimate objects. Totemism is often found in indigenous communities or ethnic groups that have strong connectivity to nature and the environment around them. Javanese society has various cultures. There are also Javanese cultural products that contain totemic elements, which is these totemic products are still considered important for the supporting community. One of the Javanese cultural products that contains totemism is the Loro Blonyo statue. The Loro Blonyo statue is usually placed around the central of the senthong room, which is a special room that is sacred in a traditional Javanese house, usually located in the middle room, and functions as a place to store heirloom objects as well as functioning as a place to carry out good rituals that have religion aspect or other mystical beliefs for the owner. Loro Blonyo is believed to be an object that has good luck, as well as a means to achieve the hope of fertility of offspring and prosperity in life. The aim of this research is to analyze the totemic elements contained in the Loro Blonyo statue. Keywords: Loro Blonyo, Senthong Tengah, Totemism, Javanese Culture

FORM AND FUNCTION OF PENDHAPA (TRADITIONAL JAVANESE HALL) IN JAVANESE SOCIETY

Pendhapa in this paper is traditional Javanese hall. Form and function of Pendhapa have a characteristic. The discussion of Pendhapa in this paper is more emphasis on form and function in build communication in the Javanese people. It shows on its form and functions of the pendhapa. The method of this research is a qualitative research. We use observation, in depth interview, and content analysis. The research found that pendhapa generally shaped Joglo, and is the only house that is owned by the noble persons. Joglo is in square a with four -poster as the main pillar. The four pillars support the roof towering in the middle. The main pillar in the Joglo house often called Saka Guru. And the roof in the middle of Joglo house is called the roof Brunjung. Pendhapa initially serves as a gathering place and deliberation. Pendhapa in the place of social interaction between citizens to know each other. In Traditional Javanese house, Pendhapa often called front home and serves as a living room. Pendhapa often also called open room or public room. However, in its development Pendhapa can function as a social communication space or can also called as a social communication media. It is associated with the development of the culture and lifestyle of the people in the open society.

Etnomatematika Pada Penentuan Hari Baik dalam Tradisi Membangun Rumah Jawa

Ethnomathematics is an intersection between culture and mathematics. The tradition of building a Javanese house has mathematical and cultural values that are very deep, such as determining good days and cultural procedures so that it becomes an interesting thing to study further. The purpose of this study is to determine the form of ethnomathematics in determining good days in the tradition of building a Javanese house and to find out the process of implementing the construction of a Javanese house. This research is an effort to present one form of local wisdom of the Javanese community which has a philosophical meaning behind Javanese ethnomathematics (petungan) carried out in the tradition of building a house. The form of this research is descriptive qualitative using an ethnographic approach. The research location is in Purworejo Regency, Central Java province. Data collection using direct observation techniques and direct interviews with research sources who know and understand more deeply about the tradition of building a Javanese house. The results showed that the form of ethnomathematics in the tradition of building Javanese houses is in the form of counting, measuring, and predicting activities. Then philosophically, the cultural value that emerges is that the tradition of building a house is an attempt to unite (Jw: nyawijikake) between the house and the person who built the house. That is, the house is considered to have a soul like a human being so that when it can be in harmony with the house, the occupants of the house will always feel peaceful and comfortable.

Exploring Islamic Vision on the Environmental Architecture of Traditional Javanese Landscape: Study of Thematic Tafseer Perspective

This article examines and explores Islamic visions of environmental architecture and traditional Javanese houses (joglo) from the Qur'anic perspective. This qualitative research with a descriptive method seeks to analyse the values and Islamic vision of the Joglo house architecture by exploring several data sources, both field data and literature data. The results of this study indicate that the architectural elements of the joglo house contain philosophical ideas that are relevant to the Islamic visions in the Qur'an, such as; pendapa (containing the philosophical meaning of the openness principle), pringgitan (principle of equality), dalem (principle of privacy), senthong (principle of respect), gandok (principle of food security), and pawon (use of firewood) as for the suitability of philosophical ideas with the Islamic vision in the architectural elements of the environment, namely sawo (containing the philosophical meaning of the goodness principle), jambu dersono (the principle of sharing), belimbing lingsir (the principle of remembering God), papaya (the principle of self-introspection), and beringin (the principle of knowing the origin). In short, the joglo house building reflects a house that can adapt to the environment and nature. Therefore, joglo is a representation of house architecture that can combine natural elements that are outward and inward, thus creating a comprehensive and balanced religious value.

Potensi Situs Masjid Makam Mantingan dan Makam Auliya Daeng Sebagai Sumber Belajar Sejarah Kebudayaan Islam Indonesia

The research aims to determine the history of Islamic heritage in Jepara, namely the Mantingan Mosque and Tomb site and the Auliya Daeng Tomb. Qualitative methods are used with historical approaches including heuristics, source verification, data interpretation and report writing. The Mantingan Mosque is a cross-cultural blend in Jepara society. The shape of the mosque which is tall and has steps in common with the punden terraces, a relic of the pre-literate era, namely the Megalithic era. On the roof of the mosque you can see the shape of a joglo like a traditional Javanese house, but at the end of the roof there is a pointed shape like a Chinese ethnic house. On the walls of the mosque there are also white stone carvings as the influence of Hindu-Buddhist and Chinese culture. This description explains that the Mantingan Mosque is a concrete example of a harmonious blend of cultures by the people of Jepara during the early days of the spread of Islam in Indonesia. Auliya Daeng Tomb is a historical site located not far from the Mantingan Mosque and Tomb. Auliya Daeng's grave site is located in Krapyak Village, Tahunan District, Jepara. The tomb has something in common with the presence of ancient brick construction in the tomb. Other forms of gravestones have Bugis, Aceh and Demak influences. This legacy indicates that Islam in Java developed long before Demak was founded. In addition, the discovery of Auliya Daeng's grave is a form of tolerance for the Indonesian people, who have always been diverse and multicultural.

Household livelihood strategies of inhabitant traditional javanese house in brayut tourist village

The traditional house as a tourist attraction in Brayut Tourism Village is an assest need of great treatment. This study tries to describe the livelihood condition of household in traditional Javanese house in Brayut Tourist Village and identify the household livelihood strategy in traditional Javanese house in Brayut Tourist Village. Combination quantitative and qualitative methods with sequential explanatory model are used with census techniques. Assets in households participate in the tourist village activities show human capital having the highest score. Physical capital like electronic, transportation, and household furnishings is the highest capital the household not participate in the tourist village activities. Households capable of inhabiting of Javanese traditional house is divided into two categories that is households that have only able to survive the occupies a house, consist of survival and passive income strategies. And households that have high capabilities and capital. This category consist of a intensification consolidation, diversification consolidation, and accumulation strategies.

Modernity in Javanese tradition: adapting vernacular design and local culture to Indonesian urban living

There is a growing demand for electricity in homes in Indonesia. In this study, traditional Javanese houses were analyzed and redesigned to suit Indonesian modern lifestyles. The new modern Javanese houses are used as benchmarks for evaluating energy-efficient designs in Jakarta, Indonesia. It was compared to several rumah type 36’s models in order to analyze it. The results show that a modern Javanese house can reduce its total electricity consumption by 31%. There is a high consumption of electricity in home appliances related to cooking and miscellaneous appliances. Heat can be faster transferred from these cooking appliances by designing an open layout and atrium. These design can lowered the nighttime heat temperature by about 5°C compared to the daytime temperature, and by about 1.6 °C compared to the temperature outdoors. Energy consumption in urban areas can be reduced by adapting a traditional house concept to modern homes.

A Review of Bioclimatic Housing Performance in Kampung Surabaya Using Response Surface Methodology

The existence of old houses as folk's houses in urban villages or kampong in Surabaya City that are still sustainable can be a precedent for today's architecture. Kampung with residential neighborhoods and dense urban village communities with middle to lower socio-economic strata have produced many distinctive architectural styles of houses. Several studies have shown that kampung's housing has high adaptability to urban developments. A comprehensive review of adaptation, one of which is a bioclimatic adaptation, where the performance of the house building is influenced by the relationship of living organisms, climate, and shape of the building. Bioclimatic adaptation as an architectural strategy is based on comfort-based rationale and low energy to create buildings with better thermal performance. Then how does the thermal performance of old houses as cultural products in the kampung contribute to sustainable thermal comfort? For this reason, the development of a response surface methodology is used as a technique to assess building performance in a quantitative bioclimatic context to complement the qualitative description. Data or information about facts in the field of old houses were obtained from observing the physical traces of the building and interviews with the occupants of the house. Analysis with the response surface methodology will show building optimization in achieving thermal comfort with energy efficiency efforts in old houses in Kampung Peneleh, Surabaya City with various levels depending on the architectural style of the building (Javanese House, Indische House, Yankee House, Modern House). The good thermal performance of old houses can be a precedent in the bioclimatic architectural design of houses in dense settlements such as in urban villages.

Reconstructing the Understanding of the Symbolic Meaning Behind the Architecture of Javanese Traditional House

The architecture of traditional Javanese houses is full of symbolic meaning because they function as embodiments of the vertical (sacred), internal (private) and horizontal (social) relationships that are expressed in the activities, places, spaces and shapes as well as the meaning behind them. The current understanding of traditional architecture focuses on mere physical formation. The architecture of traditional Javanese houses is currently experiencing development both in terms of activities carried out in them as well as their physical shapes. These changes are caused by the added non-household activities, a shift of views on the part of the house owners and residents which results in the development of symbolic meaning. Understanding of the symbolic meaning behind the architecture of traditional Javanese houses—which separately examines the five aspects above— requires a deconstruction so that one may gain a thorough grasp of new understanding. The methods used are: (1) subjective observation on the activities and furniture arrangements in every room, the placements for the new activities and rooms for movement based on compositional principles. (2) Juxtaposing the structures of symbolical meaning between cosmological architecture of traditional houses with the current architecture of Javanese traditional homes to learn the development of symbolical meaning. (3) Conducting in-depth interviews to learn symbolical meanings according to the residents' views. These interviews are also done to clarify the subjective research done by the researcher. The objective of this research is to obtain a research method that is able to express a deep, holistic understanding of symbolical meaning. The significance of this research is to pose as a stakeholder in formulating policies in relation to the continuity and enrichment of the architecture of traditional houses.

Javanese Cultural Heritage Building (Case Study: Joglo House)

For centuries East Java is one of the tribes in Indonesia that has a unique cultural treasure. This culture has been passed down from generation to generation since the days of the kingdom. Model approach in this research is leading to a descriptive qualitative ethnographic, in which the empirical reality a result, demanding researchers go directly to the location of the study, to be able to live up to their tradition, and the symptoms of everyday life that is full of social phenomena local culture. The relation between construction is a structure which is strongly influenced by the manifestation process mythology and cosmology Java). This means that the traditional Javanese house is not just a place to shelter (practical function), but also understood as a manifestation of the ideals and outlook on life or a symbolic function. In this case the traditional Javanese houses are not only placed as an autonomous element, a separate stand alone, but being seen in context, particularly relevant to the context of allied Javanese cosmology that underlie the view that the Javanese philosophy of life.

FORM AND FUNCTION OF PENDHAPA (TRADITIONAL JAVANESE HALL) IN JAVANESE SOCIETY

Pendhapa in this paper is a traditional Javanese hall. The form and function of Pendhapa have a characteristic. The discussion of Pendhapa in this paper is more emphasis on form and function in building communication in the Javanese people. It shows the form and functions of the pendhapa. The method of this research is qualitative research. We use observation, in-depth interviews, and content analysis. The research found that pendhapa generally shaped Joglo, and is the only house that is owned by noble persons. Joglo is in the square a with four-poster as the main pillar. The four pillars support the roof towering in the middle. The main pillar in the Joglo house is often called Saka Guru. And the roof in the middle of the Joglo house is called the roof Brunjung. Pendhapa initially serves as a gathering place and deliberation. Pendhapa is the place of social interaction between citizens to know each other. In traditional Javanese houses, Pendhapa is often called a front home and serves as a living room. Pendhapa is often also called an open room or public room. However, in its development Pendhapa can function as a social communication space or can also be called social communication media. It is associated with the development of the culture and lifestyle of the people in the open society.

Identification of Re-Interpreting Traditional Javanese Architecture for Design Concepts of Balai RW 7 Dusun Genting, Kelurahan Merjosari, Malang City

The identification of traditional architectural elements in the design plan of Balai RW 7 tries to apply a study of reinterpretation of traditional architecture in order, to know the architectural elements that can be applied to the design concept. The purpose of this study is to find architectural elements of Javanese houses that can be used as the basis for transformation in the contemporary design of Balai RW 7. This study was written using a qualitative descriptive analysis method to analyze data compiled from literature sources in national journals that discuss elements of traditional Javanese architecture. The elements of traditional Javanese architecture are then reinterpreted descriptively based on the functions and facilities contained in the Balai RW plan. The results found elements of Javanese architecture that could be applied to the design concept, namely the display focused on the transformation of the 5 typologies of the roof of the Javanese house, the spatial pattern adapted to the functions and facilities of the Balai RW, the transformation of ornamentation of flora, fauna, nature, and belief, the orientation is directed to face north or south but still adapts to the existing conditions of the site and the environment, some materials use more modern substitute materials, as well as the transformation of the roof construction of empyak raguman and the construction of umpak, soko guru and tumpang sari in the receiving area with materials using several substitute materials.

THE FORM AND MEANING OF GEBYOG PATANGARING IN RELATION TO THE SACRED ROOM AT THE JAVANESE HOUSE IN SURAKARTA

The study, titled The Form and Meaning of Gebyog Patangaring in Relation to the Sacred Room at the Javanese House in Surakarta, was prompted by the Gebyog Patangaring, which differs from other gebyog forms seen in other Javanese households. These unique characteristics include its position in a sacred site, its unique shape, function, and decoration with meaningful themes. The goal of this research is to figure out the shape and significance of the Javanese dwelling Gebyog Patangaring. Interpretive qualitative research was applied to attain the goals. Surakarta, Wonogiri, Sragen, Sukoharjo, and Karanganyar are among the research places. Sources of data extracted include informants and artefacts. Data collection techniques used in-depth interviews and observation techniques. The analysis technique uses descriptive qualitative and interpretive. The results showed that the shape of the Gebyog Patangaring tends to protrude inward, the shape is symmetrical, in the middle there is a door, the top of the door tends to be decorated with ornaments with snakes, plants, and birds motifs. The meaning of gebyog symbolizes fertility. Keywords: Shape, Meaning, Gebyog Patangaring, Javanese House. DOI: 10.7176/ADS/95-06 Publication date:October 30th 2021

Visual and spatial changes of translocated Javanese vernacular houses in Padi Heritage Hotel Malang, Indonesia

Recently, many Joglos, which is one of the Javanese vernacular houses have been translocated and converted by the locals to accommodate a variety of new functions, such as lodging and cafes. The effort to reuse those translocated Joglos becomes a conservation trend in Indonesia and assumed as an ex-situ conservation of cultural heritage buildings. Descriptively, this study examines the conservation efforts which runs in Padi Heritage Hotel Malang by translocating the Joglo Jepara and Joglo Kudus from its home and placed in this resort-hotel area. In its new homes, these re-rised Joglos adapt the new function and respectively it causes changes in the visual and spatial aspects of the Joglos as the result of the adaptive reuse approach. There are several factors that affect changes in the translocation of the Joglos in the Padi Heritage Hotel, such as the need to beautify the building visually, demands for new functions, as well as the need for certain additions to the structures of the building that makes questions about authenticity need to be addressed in this conservation issue.

Omah Cagak Wolu: The Rural Javanese House Architecture In The Cetho Temple Area Of Lawu Mountain, Indonesia

The architecture of Javanese houses in the Cetho Temple area is a variant of Javanese rural house architecture that has its uniqueness. Cetho Temple is one of the relics of Hinduism during the end of the Majapahit Empire. The climatic conditions of Mount Lawu and the spatial interaction with the Cetho Temple complex affect the concept of thinking and building Javanese houses and their settlement. The adaptation and adjustment processes that take place from generation to generation produce a typology of rural Javanese houses with local characteristics. This study aims to provide an understanding of the architectural characteristics of rural Javanese houses with a Hindu Javanese cultural background in the Cetho Temple area. The research location is in Cetho Hamlet, Gumeng Village, Jenawi District, Karanganyar Regency. The method of selecting the Javanese house research sample was carried out purposively by considering the typology and age of the house to represent the original character of the settlement. The results of the study found that the Javanese rural house in Cetho Hamlet has the characteristics of eight saka (poles). The Cetho people call it Omah Cagak Wolu. Omah Cagak Wolu is one of the typology variants of Javanese houses that are known around the slopes of Mount Lawu. Omah Cagak Wolu shows the interwoven space and function of a rural Javanese house in the Cetho Temple area. The typology of the Omah Cagak Wolu is a response to the mindset of rural Javanese people who are Hindu and the natural conditions on the slopes of Mount Lawu.

Study on the deviation and ratio of spatial arrangement patterns in housing and city development to achieve sustainable urban form in Indonesia: Introduction of observations and calculations by space syntax

This paper aims to discuss and summarise research that has been conducted to provide an understanding of the development of spatial patterns of houses, housing, and the city master plan in Indonesia through the space syntax approach. The development of the house and the city essentially follows a basic pattern. This study provides an overview and understanding of the method of development of patterns by a study of deviations and ratios from an earlier pattern. Various approaches are taken to find the development of these structured patterns, both qualitatively and quantitatively. Data is collected using city master plans that are digitalised and analysed using Depth Map software. This study is a comprehensive study that has been carried out that supports sustainable urban forms. The study was conducted on Javanese houses, HBEs settlements, kampongs and three colonial cities in Indonesia. It found an understanding of the development of patterns, deviations, and similarities with previous spatial patterns. The results of this study are expected to guide housing designers, housing developers, urban planners and urban development policymakers to achieve a sustainable urban form.

Ke-Kriya-an pada Arsitektur Jawa

<p><em>Development of unlimited information resulting in the loss of the diversity of architectural identity of place. Contemporary architecture develops without control and without clear concept seeds. Craftsmanship is always attached to art because in the final result there is a content of art, even though the meaning of art is always being discussed and always developing. Javanese house architecture has three important things, namely the relationship of Jiwa Cipta / wastu, resources / kalang and form / wewangunan, which are the totality of architecture. The purpose of this research is to describe the understanding of "Javanese architecture" by taking a broader perspective that will be used in this study. This relationship will be traced through the craftsmanship inherent in Javanese architectural works. The method used is field research which is a qualitative research with problems in a natural setting to interpret and interpret the observed phenomena. Craftsmanship of Javanese architectural will complement the knowledge of Javanese architecture which will enrich the identity of Indonesian architecture in accordance with the place and time travel which will always change according to human civilization. Craftsmanship in Javanese architecture produce Javanese architecture consisting of constructive and non-constructive percussion crafts that are able to provide articulation of the manufacturing process, articulation of talent / character of materials, articulation of expression of load joints articulation of material processing.</em></p>

Javanese architectural concept on the spatial pattern of Surakarta Grand Mosque

A mosque is a cultural product related to the system of ideas and activities of the community. Physically, the form of the Surakarta Grand Mosque is based on a view of life rooted in the beliefs of Javanese people’s religion, who have Islamic-Javanese religious beliefs. In particular, this study aims to identify and analyse elements of Javanese architecture that are applied to the spatial patterns of Surakarta Grand Mosque building. This study uses qualitative descriptive methods with narrative approaches. The study concludes that elements of Javanese architecture in the spatial pattern of Surakarta Great Mosque building have spatial pattern characteristics similar to traditional Javanese houses namely the Joglo House. From the architectural elements of Surakarta Great Mosque building there are local wisdom values that can be taken namely the value of truth, moral value, aesthetic value, and religious values.