Kajian Makna Sistem Struktur Pada Rumah Lamin

Abstract


 
 
 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.
 
 

Socio-Cultural Context, Environment and Conservation of Vernacular Architecture Lamin Pamung Tawai

“…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). 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 meaning and change in the function of communal space in Lamin house

“…Additionally, the communal spaces in Lamin houses also serve as gathering spaces for families based on the values of togetherness. They serve as places for family bonding, gatherings, ceremonial rituals, offerings, and as shelters and defenses against external threats (Baharuddin, Sir, and Radja 2020).…”