Javanese Islamic architecture appears to be highly influenced by previous cultures, even though Islam has brought a new civilisation since the 13th century in Indonesia. The classical mosques and houses seem to follow Javanese and Hindu-Buddhist principles in their buildings, elements and spatial arrangements. This paper examines how the Javanese adapted their architecture to meet Islamic values while preserving their previous traditions. The concept of architectural synchronisation in Javanese architecture is examined from the traces observed in the temple dioramas, depictions of contemporary cultural products, and several traditional buildings. The adoptions and adaptations that appear in some significant objects such as old mosques and houses are traced back to previous transformation principles. Architectural harmonisation for new needs seemingly bases on religion as the most potent driving aspect. However, what is interesting is that in the case of Java, embracing a new religion does not mean forgetting existing traditions. On the other hand, the principle of acculturation has created a peaceful transition in architecture. Some evidence suggests that Javanese high culture, such as the classical grand mosque and the joglo house, succeeded in translating Javanese and Hindu-Buddhist ideas into Islamic architecture in very distinctive ways.
Code riverbank has drawn worldwide attention since 90’s when Architect Mangunwijaya involved in the dispute of urban riverside settlement in Yogyakarta. Struggling for the slum between the municipality and the dwellers gradually dwindled, and one of most significant causes was his humanitarian dwelling self-help scheme on Kampung Code. The project, which was later recognized by Aga Khan Award for Architecture in 1992, was not only purposed for reducing the tension but also promoting appropriate social order by considering the natural environment vulnerability. One of the poorest and most crook riverbank zones of the city had transformed to be a better environment with positive atmosphere afterward. Unfortunately, the project was hardly followed by other dwelling construction either in the site or other parts of the bank. This paper studies how the architecture could cure the social problems as well as resolve the environmental challenges and its sustainability. The social approaches done by Mangunwijaya and how he captured the high-risk of riverbank nature to the dwelling concepts were accessed. The results indicate that in spite of the riverside’s slum controversies, the architecture should be considered as a remedy both for social and natural problems.
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Abstract. Ten years after devastating earthquake May 27 th, 2006, housing reconstruction in the affected area has been done and development is still undergoing. Since then, houses are constructed in various forms and quality. Unrestrained housing development contributes uncertain quality of the buildings in term of building safety. This study examines the level of earthquake vulnerability on the reconstruction houses in the area according to the structural firmness. The method used is by assessing the structural completeness, especially the upper part of building elements, synchronized by the five damages classification for grouping the building affected by the quake. This method is aimed to predict damage level for the future similar earthquake. The outcome of this study shows the level of earthquake vulnerability in the every sub-district. It does also compare the level of building safety differences
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