Arsitektur Tongkonan Toraja memiliki sistem dan konstruksi yang terpisah antara satu bagian dengan bagian lainnya, dan tiap bagian memiliki sistem struktur dan konstruksi yang berdiri sendiri. Penyatuan bagian untuk menghasilkan arsitektur tongkonan yang utuh menjadi karakter tersendiri dari konstruksi tongkonan. Mendudukkan bagian satu dengan bagian lain pada bagian arsitektur tongkonan adalah karakteristik dari sistem konstruksi arsitektur tongkonan. Mendudukkan dalam bahasa Toraja disebut dengan "tongkon", mendudukkan bagian satu dengan bagian lainnya untuk menyatukan arsitektur Tongkonan dilakukan dengan sistem konstruksi "tongkon". Metoda Kritik Interpretif (Interpretive Criticism) digunakan untuk menafsirkan pemahaman penyatuan arsitektur tongkonan melalui karakteristik konstruksi "tongkon". Tujuan yang ingin dicapai adalah meyakinkan bahwa istilah "tongkon" adalah karakteristik penyatuan sistem konstruksi arsitektur tongkonan. Konstruksi "tongkon" adalah sistem penyatuan bagian arsitektur tongkonan dengan cara mendudukkan bagian satu dengan bagian lainnya sehingga menjadi satu kesatuan yang utuh.Kata-kunci : Arsitektur Tongkonan, Konstruksi 'tongkon'.
Existence of Buginese aristocrat traditional house in Bone is greatly influenced by social stratification applied by the community; this causes differences on manifestation of form and space. It should guess that Bone aristocrat houses pay attention to some similarity with Buginese houses but since, Bone aristocrat historically has its own background (different to common people), this leads to differences on essential physical manifestation of its houses which is conducted to manifest description of dominant treasure ad cultural heritage eastern Indonesia and there are yet any in-depth researches on these issues. This research aims to find out the concept of form and space in Buginese aristocrat traditional houses and other factors which influence. Focus of the research is Buginese aristocrat houses in Bone Regency. Type of research is qualitative with rationalistic paradigm. Results of the research are: concept of the form has the principle of "Social millieu" namely the house serves as expression of aristocrat role static in presenting its stratification as a form of attaching unity in order to show its social status, concept of space has the principle of "Cultural symbolization" namely space serves as a symbol of micro-cosmos manifestation that is trusted by their ancestors, then it is known, related as well as given symbolic meaning, then identified based on its community culture which describe specific characteristics of the space, the factors influences on its are social environment and acculturation process of modern values.
Title: Meaning Studies of Structural System in Lamin Houses This article aims to reveal the structural system and meaning of the Lamin house structure, a form of local wisdom of traditional architecture. The object of study is the Lamin house in Pampang Village, Samarinda City. The house still refers to traditional architectural principles such as human symbols or analogies such as the head, body, and legs. The research method is descriptive qualitative and based on an interpretive approach using interview techniques to the structural system that contains meaning. The results of the research are the Lamin house structure system consisting of a lower structure (sukaq), an upper structure (sulo), and a roof structure (sapau). The meaning contained in each of these structural elements illustrates that in the sukaq structure there is the power of natural and environmental support for humans, the sulo structure demonstrates the creation of a close kinship between humans, and the construction of sapau gives meaning to the existence of human relations with the supernatural. Local wisdom contained in traditional architecture is expected to be able to contribute to the enrichment of the world architectural knowledge.
<p><em>Among </em><em>a number</em><em> </em><em>fortress</em><em> of Gowa, the largest and strongest is the Somba Opu Fortress. Somba Opu Fortress is the main fortress of the Kingdom of Gowa, the King of Gowa</em><em>’s resident</em><em>. The uniqueness of the fortress is that </em><em>it</em><em> is made of clay and egg whites instead of cement, so tourists are interested in visiting it. The purpose of this research is to contribute the concept of knowledge relating to </em><em>a</em><em> </em><em>study of r</em><em>evitalization of Somba Op</em><em>u Fortress</em><em>. In this study the method used is a naturalistic qualitative research with an inductive strategy. Revitalization is a development activity that is</em><em> </em><em>aimed to grow back important values</em><em> </em><em>of Cultural Heritage with function adjustment</em><em> </em><em>new space that is not contrary to principle</em><em> </em><em>preservation and cultural value of the community.</em><em> </em><em>Zoning system as revitalization methode of Somba Opu Fortress is still being explored by government of Sulawesi Selatan Province. </em><em>From the </em><em>re</em><em>search it can be concluded that the Somba Opu</em><em> Fortress</em><em> is rectangular. The shape and size of the fort</em><em>ress </em><em>is the most appropriate condition with the geomorphological conditions at that time. The area of Somba Opu </em><em>Fortress </em><em>as a historical </em><em>district</em><em> needs to be considered and well maintained by related </em><em>stakehorders</em><em>. One of the maintenance efforts that can be done is revitalization to restore the area make it more attractive and more useful than before.</em> <em>The fortress of Somba Opu has become historical area, so it should be protected, preserved and maintained so that the cultural meaning contained in it still remains.</em><em></em></p>
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