Architecture Of Traditional Houses Research Articles

Challenges in Protecting Architecture of Traditional Houses in Indonesia

This paper aims to analyze the regulations related to protecting the architecture of the traditional house in Indonesia and the challenges in related regulations. To achieve these goals, the research uses a normative legal writing method with descriptive-analytical specifications. Firstly, the findings reveal that traditional houses are part of traditional cultural expressions (TCE). Indonesia protects architectural works and TCE in the same intellectual property regime, namely copyright. Therefore, this paper examines the protection of traditional house architecture from the perspective of Copyright law, the Law on the Advancement of Culture, and the TCE Bill. The abovementioned regulations state that the architecture is a protected object unless the TCE Bill is. Second, there are some challenges, such as 1) the priority of the TCE Bill after the change of president; 2) song and music get more benefit from copyright protection rather than the other objects in the copyright regime and no implementing regulation on architecture; and 3) the TCE data collection/inventory is still not optimal yet. Therefore, Indonesia needs to think more seriously about adequate and applicable legal protection for traditional house architecture and other TCEs. The central government should encourage regional governments and related parties to continue data collection and registration of various TCEs in each region to increase the number of registered TCEs. The central government should provide a target number of registered TCEs for the local government. If the target is met, the central government will give a reward so that the local government and related parties will be more enthusiastic about collecting data and registering the TCE with DJKI.
 Keywords: architecture, traditional house, legal protection, Indonesia

Local Wisdom of Traditional Acehnese House Architecture Teungku Chik Awe Geutah XIII Century as an Attraction for Cultural Tourism Objects in Aceh

This study describes the local wisdom of Aceh's traditional house architecture and the potential for developing cultural tourism objects. This research method uses a qualitative approach. The research location is Awe Geutah Village, Peusangan Siblah Krueng District, Bireuen District, Aceh Province. The research informants are key informants, namely the managers of Acehnese traditional houses. This study also uses the principles of documentation, inventory, and tourism approaches—data analysis using data reduction, data display, and data reduction. The research results and the research update are the design of the Teungku Chik Awe Geutah Aceh traditional house model. This traditional Aceh house was built around the XIII century and has local wisdom in building construction that is sturdy and earthquake-resistant. The house plan consists of 3 parts: the front, middle, and rear. Each element in the traditional Aceh house has a philosophical meaning and a way of life for the people of Aceh. The potential for developing traditional Aceh houses is viewed from facilities and infrastructure, accommodation, accessibility, transportation, security, and hospitality. Keywords: Architecture, Local Wisdom, Cultural Tourism, Aceh House

An Example of a Mansion in Niksar: Cavusoglu Mansion

Geleneksel Türk konut mimarisi hem İslam dininin getirdiği yeni yaşam anlayışı hem de Türk gelenekleri ile kaynaşarak Anadolu coğrafyasında kendine has ve çok zengin bir çeşitleme göstermiştir. Bu gelişimlerin oluşumunda Türklerin yaşam alanı olarak kullandıkları çadırların önemi büyüktür. Osmanlı Devleti’nin hâkim olduğu birçok bölgede, farklı yerel mimari geleneklerinin de içinde olduğu, farklı sosyo-ekonomik, iklim ve coğrafi şartlarla şekillenen çok zengin bir konut mimarisi göze çarpar. Anadolu, bu zenginliği barındıran önemli bölgelerden biridir. Beypazarı ve Safranbolu evleri kadar yoğunlukta olmasa da Niksar da bu zengin yelpazede yerini almıştır. Bölgede yaşanan 1939 depremi öncesi ilçede bulunan evler çoğunlukla zemin üzeri iki katlı görünümde iken deprem sonrası Niksar Belediyesi’nin aldığı kararla üst katlar yıkılmış ve çatı birinci katın üzerine konumlandırılmıştır. Geleneksel konutlarda ev sahiplerinin yaşam alanı olarak kullanılan üst katların yapının en bezemeli ve önemli bölümleri olduğu düşünüldüğünde, bu kararın yol açtığı yıkımın boyutunun oldukça büyük olduğu ortadadır. Niksar evlerinin zemin katı hizmet işlerine ayrılırken ara katlar kışı geçirmek için basık tutulmuş üst katlar ise yaşam alanı olarak tasarlanmıştır. Niksar evleri bahçe içerisinde yer alanlar ve yola bitişik olanlar olmak üzere iki gruba ayrılmaktadırlar. Bu yapıların çoğunluğu cephe özellikleri dikkate alındığında zengin süslemelere sahip olmayıp sadedir. Geleneksel konutlarda üst katlarda geniş alan açmak için tercih edilen çıkmaları Niksar evlerinin genelinde de görmek mümkündür. Niksar’da bulunan Çavuşoğlu Konağı söz konusu yapılardan sadece biridir. Çavuşoğlu Konağı, 19. yüzyılın son çeyreğinde Melikgazi Mahallesi, Ünye Caddesi üzerinde inşa edilmiştir. Yapı, kuzey-güney doğrultusunda dikdörtgen şekilli bir bahçenin güneybatı köşesine yakın konumlanmış olup kuzey köşesinin küçük bir bölümü müştemilat duvarı ile kapatılmıştır. Bahçe içerisinde odunluk işlevi gören başka bir yapı ve depoyla birlikte toplam dört yapı bulunmaktadır. Ahşap karkas esaslı zemin üzeri ara ve birinci kattan oluşan yapının iskeleti, ahşap direk ve kirişlerden; duvarlar ise su basman seviyesine kadar taş örgü, üzeri ahşap çatkı arası kerpiç doldurularak yapılmış ve kireç sıva ile boyanmıştır. Yapıyı örten kırma çatı, alaturka kiremit ile kaplı olup saçak altları düz ahşaptır. Binanın inşasında ahşap, taş, kerpiç, alçı, madeni ve kiremit malzeme tercih edilmiştir. Evin güneye bakan ana cephesi avluya; hemen hemen benzer uzunluktaki diğer yönleri ise bahçeye bakmaktadır. Güney cephe, merkezdeki çift kanatlı cümle kapısı, aynı eksendeki üst kat balkon ve çevrelerindeki pencerelerle simetrik özelliğe sahiptir. Diğer cephelerde benzer simetri görülmemekle birlikte doğu cephe haricindeki tüm cephelerden yapıya giriş yapılabilmektedir. Konak, geleneksel konut tipolojisinde “iç sofalı” grup içerisinde yer almaktadır. Batı tarafından bodrum kat odası üzerinde yükselen zemin kat; taşlık, iki hizmetli odası, helâ, ambar, at ve büyükbaş ahırından müteşekkildir. Ahıra bitişik merdivenle ulaşılan ara kat, yapının kuzey yarısını kapsamakta olup üç odadan oluşmaktadır. İki yüzlü iç sofalı plan tipinin görüldüğü birinci katın ters tavanla örtülü sofası, kuzey-güney uzantılı ve dikdörtgen planlıdır. Sofanın kuzey yönünde merdiven boşluğunun da bulunduğu hol, holün her iki yanında birer oda yer almakta iken güney yönünde balkon ve balkonun her iki yanında birer oda vardır. Doğu yöndeki odaların arasındaki çift kanatlı ahşap kapı merdiven boşluğuna, tam karşısındaki kapı ise helâya açılmaktadır. Çavuşoğlu Konağı plan biçimi, mimari özellikleri ve süslemesiyle bölgedeki geleneksel konut mimarisini yansıtan özgün bir örnektir.

Wood Identification: A Tool for Preservation of Indigenous Architecture of Traditional Houses in Ifugao, Philippines

Abstract Traditional wooden houses are an integral part of the identity of the majestic Ifugao rice terrace landscape as the architectural heritage of the indigenous Ifugao people. These traditional houses function as family residences and serve as rice granaries, refuge, and special housing for unmarried people in the community. In as much as the materials used for the construction of the traditional house are sourced from the surrounding wood lots and communal forests, the traditional house serves as an important record of the history and value of indigenous and endemic trees found in the central Cordillera mountain range. This study identified 206 traditional houses in Kiangan town, and from these houses, transverse sections of house parts from the dismantled and standing houses were examined. Thirty-two species of mostly indigenous and endemic trees were used to construct traditional houses across four periods: (1) before 1931, (2) 1931–1960, (3) 1961–1990 and (4) 1991–2020. The Ifugaos consistently utilized the preferred wood species such as Amugawon (Vitex parviflora), Udyo (Pterocarpus indicus), and Itangan (Weinmannia luzoniensis) for traditional house construction. Wood species such as Yakal (Shorea astylosa), Gmelina (Gmelina arborea), and Mahogany (Swietenia macrophylla) were also identified from recently constructed houses. The disappearance of certain premium hardwoods and a shift to commonly available but less quality wood is noticeable, as the former were over-utilized but never mass-propagated. Finally, a conservation planning workshop on traditional houses was organized among local homeowners, barangay, and municipal officials, agreeing on the following points: (a) creation of an ordinance to protect and conserve existing traditional houses; (b) development of information, education, and communication materials on the importance of traditional houses; and (c) enhanced collaboration and cooperation among stakeholders.

Optimizing the Authenticity of Bali Aga Sidatapa Traditional House Architecture in Sustainable Tourism in Sidatapa Village

The article aims to explain the authenticity of the architecture of the Balinese Aga Sidatapa traditional house, its optimization and the resulting impact of this optimization on the sustainability of tourism in Sidatapa Village. The civilization of the Balinese Aga community in Sidatapa Village is used to coexisting with mountainous nature (Aga land). Starting from meeting their food needs, their livelihoods, to providing building materials for their traditional houses, they depend on Aga's land. The Balinese Aga traditional house in Sidatapa Village has a unique form and spatial concept, different from the Balinese Dataran architecture in general. The architecture of Bali Dataran consists of several bale buildings and their appearance is enhanced with various decorations on each component of the building. While the architecture of the Balinese Aga traditional house in Sidatapa Village is in very simple condition, even the application of building materials takes from what is available on Aga land, such as bamboo, wood, and natural stone. So that when Sidatapa's cultural heritage is conserved, then indirectly Aga's land will also be preserved by the village community to fulfill their food and shelter needs, as well as to support their cultural activities. Thus, Sidatapa Village has considerable potential to become a sustainable tourism village. Optimization is done by making the architecture and settlements of Bali Aga Sidatapa an attraction for outsiders to come to the village. This proposal can be developed into a tourism program which in the future can help increase the income of Sidatapa Village. In this development, tourism is not the main goal, but rather emphasizes the development of authenticity as capital for better village development. The hope is that it can foster village independence and be able to share the right proportion of the tourism industry as part of the Sidatapa Village economy, as well as provide insight regarding the authenticity of the Balinese Aga Sidatapa traditional house architecture, both for the village community itself, academics, and the wider community.

BALI AGA VILLAGES DOCUMENTATION IN BANGLI REGENCY AS ARCHITECTURAL CONSERVATION AND CULTURAL HERITAGE

The Island of Bali is not only rich in natural conditions and landscapes but also has unique socio-cultural and architectural characteristics. This makes the island of Bali a tourism and research destination, especially the indigenous villages that are called Bali Aga. There are approximately twenty-five villages spread and lies on in the four areas of the Bangli Regency. These Bali Agavillages are unique for implementing the original Balinese traditions. Mostly the Bali Aga villages take place in the fringe ofmountains, hilly areas, and along the shores of Lake Batur. The observations on the architecture of the houses found that there arefew traditional buildings called sakaroras still extant. This cannot be separated from technological and communication developments that affect people's lives. The study aims to explore the existence of the indigenous villages in the Bangli Regency,mainly to document the architecture of traditional houses that still exist. Observations were carried out to obtain primary data regarding the architectural conditions of the sakaroras. Interviews were conducted with the village leader to get information aboutthe history, the village’s needs, and the sakaroras house condition. This study found that most sakaroras houses have been turned into a modern house style. This research implies that it is essential to document the existence of the sakaroras place, which tends to change as evidence of cultural heritage and the identity of traditional Balinese architecture. Public awareness to maintaincultural heritage needs to be encouraged through programs to foster the importance of preserving traditional houses.

Reviving the Traditional House Architecture in Irbid City, Jordan

This study highlights the importance of reviving the traditional houses architecture in Irbid city, Jordan. Every region has its architectural character, which is often influenced by the local context (the natural and cultural environments), particularly in Irbid city, which contains many traditional houses constructed hundreds of years ago. Between 1930 and 1960, most of these houses had been demolished and replaced with new constructions. The objective of this study was, thus, to propose plans and actions for reviving the traditional house as a cultural heritage. This paper presents a review of relevant literature, emphasizing the preservation concept and the heritage types; then, it briefs the history of Irbid city and highlights its population growth and urban composition. A field survey was conducted in the city. Based on it, four houses were selected to represent the different types of heritage houses, with emphasis on their design, building components, the technology used in their construction, the building materials, handling of the openings (arches), the ornaments of the buildings, and the urban form and its relationship with sustainability. The discussion in this paper summarizes the lessons learned from applying low technology in house construction and using natural building materials that can be recycled to achieve the sustainability of architecture. In addition, the discussion points out the challenges faced in the preservation of heritage. Afterward, the researchers suggest plans and actions that contribute to preserving this city's identity and heritage and conserving its heritage sites for future generations.

Joglo Pencu Traditional House of Kudus Indonesia

This study emphasizes two problems: (1) What is the history of the traditional house of Kudus Joglo Pencu and its development; (2) What are the meanings and values in the Joglo Pencu traditional house. This study finds the Islamic meanings, decorations, and architectural arts found in the Kudus traditional house. The approach used in this research is architectural-anthropology. This theory explains the relationship between function, form and meaning in four stages, namely heuristics, interpretation, interpretation, and historiography. The results of this study indicate that the traditional house of Kudus Joglo Pencu existed in 1500 AD with original teak wood through the roles of Sunan Kudus and Kiai Telingsing. The form of this Kudus traditional house architecture is the development of Javanese traditional houses which are influenced by Chinese, European, and Persian cultures. The traditional house of Kudus Joglo Pencu has Islamic values such as on the top of the roof of the king's roof with plant motifs that humans live must take refuge in Allah.

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.

Balinese Traditional House Architecture in Era 4.0 in Bukian

Architecture is the art of designing buildings which are a microcosm of the universe. Traditional Balinese architecture is an embodiment of local wisdom in Bali which is inherited from generation to generation. In traditional Balinese architecture there is harmony between humans and creators, humans with humans and humans with nature. The background of this research is to identify the traditional Balinese architecture residence at 4.0 in Bukian. The purpose of this research is to find a formula or benchmark in building a traditional house using International Atropomometry. This makes it easier to build traditional houses due to the lack of Undagi in Bali. The method used is a quantitative method by making a sample house master plan to identify it with a flow chart. The results or conclusions of the natah pattern use the Tri Hita Karana concept, the barrier or floor uses the 1,0.8,0.6,0,4,0.2 approach. The approach in building a traditional house is SL= O+R+J+U.

The Function, Space, Form and Meaning of the Traditional House of Tolaki Tribe in Konawe, Southeast Sulawesi

The architecture of traditional house of the Tolaki tribe has characteristics that indicate the activities, identity and socio-cultural values of the community. This study aims to examine the function, space, form, and meaning of the traditional house of the Tolaki tribe. Field surveys were conducted at Meluhu Village in Meluhu District and Asambu Village in Unaaha District of Konawe Regency. This research is qualitative with phenomenological method. Data were collected through field observations, in-depth interviews, and document studies. The objects of research were is Laika Mbuu and Laika Aha houses which were selected from nine forms of Laika in Konawe Regency using purposive-criteria sampling technique. Data were analyzed descriptively, then the results were discussed and associated with relevant theories. The result reveals that the function of Laika Mbuu and Laika Aha is formerly the residence a Mokole (King) and a place to hold traditional ceremonies. However nowadays Laika Mbuu has become a communal gathering place and other public purposes, whereas Laika Aha become a customary house for ceremonial events. The spatial arrangement of Laika Mbuu has no partition so that the local community carries out all activities in one open space, whereas Laika Aha contains partitions that divide the space into several rooms. Both the Laika Mbuu and Laika Aha have a rectangular building shape. The square shape on the building facade shows a bottom container called Kalo Sara, which is a set of objects as symbol of social class and has a meaning as customary law in the Tolaki community. This research concludes that both the Laika Mbuu and Laika Aha have similar function and form, however different spatial arrangement. Both the Laikas express many symbolic meanings, among others that the house as symbol of a human body, and the residents symbolize organs of the human body, so that once the house is built and filled, it must try to protect itself from all obstacles and calamities.

Understanding Islamic Dialectics in The Relationship with Local Culture in Buton Architecture Design

This study aimed to describe the shape and meaning of the architectural design of the Buton house both from an emic and ethical perspective. The focus of the problem was: (1). What was the shape and pattern of the house layout of the Butonese people? (2). What was the meaning of the traditional house architecture of the Butonese people? The data were obtained through a series of interviews, non-participant observation, and document review. All data were analyzed through some stages: formulation of questions, making descriptive narratives, data reduction, application, and interpretation, then concluding. Based on an analysis of the research problem, the following conclusions were obtained: (1). The shape of the Buton house had an aesthetic meaning related to belief or the dimension of religiosity, in this case, Islam; (2). The patron or pattern of the Butonese house building had become part of their system of thinking, so that eventually it became something standards, such as the standard of spatial structure, shape, structure, and ornamentation. In subsequent developments, there appeared to be an internal effort by the Butonese to provide a new perspective on the meaning of the Buton house, leading to interpretations oriented to Islamic values. The form of houses on stilts as depicted in malige and kamali by the local community was interpreted as a replica of a Muslim performing the prayer ritual. The model of a tiled roof was analogous to the composition or position when he was praying, where the place of the right hand was above the left hand. Whereas in the perspective of political power, the tiled roof was a symbol of political and religious unity. Pineapple ornaments played a role as a symbol of monotheism. This symbol also is a manifestation of the religious ethics Butonese, who always direct their life to the values ​​of monotheism.

DEVELOPMENT OF SOCIAL SCIENCE TEACHING MATERIALS BASED ON CULTURAL VALUE ON THE ARCHITECTURE OF GORONTALO TRADITIONAL HOUSE (BANTAYO PO BOIDE) IN ELEMENTARY SCHOOL IN CLASS IV SDN 2 TELAGA GORONTALO DISTRICT

The problems in this study include (1) the cultural values in the Gorontalo traditional house architecture have not been part of the Social Education learning materials in schools, (2) teachers pay less attention to developing materials in social studies learning, especially the material regarding cultural values contained in architecture. Gorontalo traditional house, and (3) lack of learning support books containing special material on cultural values in Gorontalo traditional house architecture. This study aims to develop Teaching Materials Based on Cultural Values in the Architecture of the Gorontalo Traditional House (Bantayo Po Boide). This type of research is a type of R&D (Research and Development) research using a 4D model adapted from Thiagarajan. This research stage consists of 4 stages, namely defining, designing, developing and disseminating. This research stage is limited to the development stage, namely expert validation (material experts, linguists and learning practitioners). The subjects in this study were the fourth grade students of SDN 2 Telaga, totaling 28 people. The research data were collected using interview, observation, questionnaire and documentation techniques. The data collected were analyzed descriptively. From the results of the study, it was found that the Cultural Value-Based Teaching Materials in the Gorontalo Traditional House Architecture was feasible to use with a feasibility percentage of 99.4% or feasible. The percentage was obtained from the validation results of material experts (100% or categorized as feasible), validation results of linguists 100% or categorized as feasible), and validation of Learning Practitioners (98.3% or categorized feasible). Based on the results of these studies, it can be concluded that the Social Science Teaching Materials Based on Cultural Values in the Gorontalo Traditional House Architecture developed are very feasible to use and can be continued to the next stage.

Uma Lengge: A Local Wisdom of Plants and Environmental Resources Utilisation in Bima Traditional House Architecture, West Nusa Tenggara

Uma Lengge is a traditional house of Bima tribe located at Maria Village, Sumbawa Island, West Nusa Tenggara, with main raw material consisting of species of woods, bamboos and reeds. As one of the cultural heritage in West Nusa Tenggara, a study that support the cultural preservation efforts is needed, including the preservation on plants used in its construction. This ethnobotanical research aims to reveal the local wisdom and other ethnobotanical aspects contained in Uma Lengge architecture. This descriptive exploratory research applied qualitative and quantitative ethnobotanical research methods based on data collection carried out through observation, interviews and documentation. Informants selection used purposive sampling and snowball sampling method. Qualitative and quantitative data were analyzed descriptively based on the observations, interviews, and calculations of Reported Use (RU) and Index of Cultural Significance (ICS). The result showed that local wisdom contained in Uma Lengge architecture is still applied by the local people from generation to generation in term of plants utilisation in Uma Lengge construction, ancient habits, customs, and the preservation of annual traditions or rituals that have good values to be passed on. There are 11 species used as materials in Uma Lengge constuction, namely Bambusa vulgaris, Artocarpus heterophyllus, Dalbergia latifolia, Tectona grandis, Areca catechu, Gossampinus malabarica, Imperata cylindrica, Ficus benjamina, Cocos nucifera, Gigantochloa apus and Swietenia macrophylla. Plant utilisation in Uma Lengge is used in 10 categories: poles, floors, beams, sloofs, roofs, unifiers, rodent insulation boards, wind breakers, stairs and fences. Conservation efforts for species involved in Uma Lengge construction need to be done, especially for species with limited availability. It is recommended that this cultural site should get more attention and efforts to preserve the cultural heritage along with all local wisdom related to plants and environmental utilisation contained in it.

Characteristics of Micro Spatial Patterns, Functions and Meanings of the Towani Tolotang’s Traditional House

The architecture of Towani Tolotang’s traditional house has characteristics that represents the identity, activities, social and cultural values ​​of the community. The Towani Tolotang people strongly maintain the relationship of togetherness and unity shown by the architecture of traditional houses. This study discussed and examined the characteristics of micro spatial patterns, functions, and meanings of the Towani Tolotang’s traditional house. The study was conducted in Amparita Village, Sidrap Regency, South Sulawesi. The discussion on the architecture of the traditional house of Towani Tolotang was carried out by applying the naturalistic phenomenological method. This type of research is qualitative with the process of collecting data through participatory observation, in-depth interviews, and document studies. Data analysis was performed using descriptive qualitative, describing in accordance with the natural situation. The results of the study revealed that there were two spaces in the spatial pattern of Towani Tolotang’s traditional house being the characteristics different from Bugis’s houses in general. They were tamping and special rooms. The function of the space was similar to the Bugis’s house in general, except the two spaces. Tamping was functioned as a place to receive guests with the status of ordinary people, and the special room was used as a place for ritual and taking prayer for the people of Towani Tolotang. Every space in the Towani Tolotang’s traditional house has its own meaning, included tamping which means respect for the traditional leader and special room which means the sacred space.

KEARIFAN LOKAL ARSITEKTURE RUMAH ADAT OSING DALAM PEMBELAJARAN IPS

This study described the local wisdom of Osing community as reflected on the architecture of traditional houses that could be used as instructional resources for social studies. The approach in this research was qualitative. Data were collected through observation and literature studies of books, journals, papers, written texts, and others related to the local wisdom and social studies education. This study shows that the architecture of the Osing traditional house has specific values that can be used for instructional purpose of social studies education. Students could visit Kemiren village and learn directly from the architerture of the traditional house and other artifacts in the village.

Exploring Architectural Design of Istana Siak Sri Indrapura: The wisdom and environmental knowledges

The kingdom of Siak is the greatest heritage of Islam Malay Kingdom which leaves a study kingdom palace in Siak Sri Indapura. The flourish of Siak Sri Indrapura is onward since after the last sultan of Siak declared his kingdom to have joined the Republic of Indonesia in 1946. The fast growth rate, such as the growth of population stipulates the building needs have become the major concern. Therefore, from time to time, the Malay buildings lose their identity and characteristics on moving into modern masonry buildings. The residential neighborhood is also changed by the existence of new culture and behavior of their economic status. The present study is conducted by doing field observation using interview, documentations and qualitative discussions in gathering the data. The expected result of the present study is to find out the meaning of the local wisdom of Malay traditional house architecture in the Kingdom of Siak Sri Indrapura palace as an entity of Malay architecture.

Etnomatematika: Arsitektur Rumah Adat di Sukabumi sebagai Bahan Pembelajaran Matematika di Pendidikan Dasar

This study aims to describe matters relating to mathematics in the architecture of traditional houses in Sukabumi. This type of research is a qualitative research with an ethnographic approach. Data collection techniques used in this study were interviews, observation, and documentation. Data analysis techniques used are data reduction, data display, verification and inference. The results of this study indicate that in the architecture there are mathematical elements including geometry consisting of rectangles, squares, and lengths. The results of this study are expected to be used as an innovation in mathematics learning in elementary schools.

TRADISI PADA RUMAH ADAT SUKU NGALUM OK DI ERA MODERNISASI (The Traditional House of Ngalum Ok Tribe in Modern Era)

Ngalum Ok is one among a large number of tribes in Indonesia. It is one of the major tribes in Papua and its members are those who inhabit Oksibil valley in Pegunungan Bintang Regency of Papua Province. The cultural values of this tribe are reflected in the form, function, and meaning of its traditional house architecture. In response to current developments that incline to modernization, attempts should be made to protect architecture of traditional house of Ngalum Ok Tribe, which is a cultural heritage for the present and future generations. To provide a coherent and complete macro and micro description about the traditional house of Ngalum Ok Tribe, a qualitative method with a descriptive structuralism approach is used. As the result indicates, this study has presented a clear and thorough description of form, function, and meaning of the traditional house of Ngalum Ok Tribe, which is a cultural heritage in this modern era for the present and future generations.

The Traditional House of Ngalum Ok Tribe in Modern Era

Ngalum Ok is one among a large number of tribes in Indonesia. It is one of the major tribes in Papua and its members are those who inhabit Oksibil valley in Pegunungan Bintang Regency of Papua Province. The cultural values of this tribe are reflected in the form, function, and meaning of its traditional house architecture. In response to current developments that incline to modernization, attempts should be made to protect architecture of traditional house of Ngalum Ok Tribe, which is a cultural heritage for the present and future generations. To provide a coherent and complete macro and micro description about the traditional house of Ngalum Ok Tribe, a qualitative method with a descriptive structuralism approach is used. As the result indicates, this study has presented a clear and thorough description of form, function, and meaning of the traditional house of Ngalum Ok Tribe, which is a cultural heritage in this modern era for the present and future generations.