Studi Privasi dan Aksesibiltas dalam Rumah Hunian yang Memiliki Pondokan Mahasiswa ditinjau dari Nilai-nilai as Sunnah

Abstract

The existence of boarding house, the process of acculturation and values shift in residence, affect the physical and non-physical condition of the home and its surroundings. Similarly, shifting occurs in the private-public space caused by the interaction between the occupants. In a pluralistic Muslim society, the Islamic values influence the process of shifting the public-private space. Accessibility becomes the main concern in the shift pattern as a consequence of the limited land and increasing space demand. There are two shift patterns, physical shift indicating a change in the function space, and non-physical shift involving a sense of space for those interact in it. Sunnah values are employed to see the aspects are considered in home, especially on privacy and interaction. It used descriptive method through collecting detailed information that depicts the existing symptoms, identifying, making comparisons or evaluations and determining what is done to establish a plan or decision. The result of this study is the suggested design that can synergize with the activities occuring within it.Keberadaan rumah pondokan mahasiswa, terjadinya proses akulturasi budaya dan pergeseran nilai-nilai dalam rumah hunian, mempengaruhi kondisi fisik dan non fisik rumah dan lingkungannya. Begitu pula terjadinya pergeseran ruang privat-publik pada rumah hunian yang disebabkan interaksi antara pemilik rumah dengan penghuni pondokannya. Dalam lingkungan masyarakat muslim yang majemuk terdapat nilai-nilai Islam yang mempengaruhi terjadinya proses pergeseran ruang privat-publik tersebut. Aksesibilitas merupakan hal utama yang harus diperhatikan pada pola pergeseran ruang sebagai konsekuensi sempitnya lahan dan bertambahnya kebutuhan ruang. Terdapat dua pola pergeseran ruang, pertama secara fisik yang mengindikasikan perubahan fungsi ruang, dan kedua secara non fisik, yang melibatkan rasa ruang dari pelaku-pelaku yang berinteraksi didalamnya. Nilai-nilai as Sunnah digunakan untuk mengkaji aspek-aspek yang dipertimbangkan dalam rumah tinggal terutama privasi dan interaksi. Adapun metode yang digunakan adalah deskriptif, dengan mengumpulkan informasi aktual secara rinci yang menggambarkan gejala-gejala yang ada, mengidentifikasi, membuat perbandingan atau evaluasi dan menentukan apa-apa yang dilakukan untuk menetapkan rencana atau keputusan. Hasil dari kajian ini berupa saran rancangan yang dapat bersinergi dengan aktivitas yang terjadi di dalamnya.

The Implementation of The Open-Plan Concept In The Muslim Residential

“…In the Islamic perspective, privacy is protection from distractions such as visual distraction, audio distraction, or other distractions that requires a permit before doing something around (Babangida & Sani-Katsina, 2018;Manaf et al, 2019;Ratodi & Hapsari, 2017;Razali & Talib, 2013a, 2013b. It relates to the concept of awrat, which has to be covered from non-mahram, and it is reflected in the existence of the private zone in the house (Junara & Kusumadewi, 2013). The privacy practice aims to maintain the domestic activities' privacy and control outside -inside visual exposure (Babangida & Sani-Katsina, 2018;Manaf et al, 2019).…”

“…The Muslim residential should facilitate these types of privacy to provide comfort for the residents. In order to protect privacy, there are alternatives to be applied inside or outside of the house, such as (1) Categorizing a public, a semipublic zone, a semi-private zone, and a private zone in the house; (2) Arranging proper room orientation and spatial organization; (3) Providing flexibility in consuming space particularly in a semi-public area; (4) Implementing multi-mass building (in a wide lot); and (5) Providing different access (for women tenant) (Junara & Kusumadewi, 2013). The architect and the house owner can implement some or all of those alternatives to achieve the required privacy level.…”

“…For Muslims particularly, the house accommodates daily religious activities (Ardhy, 2018;Junara & Kusumadewi, 2013;Junara & Putrie, 2009). Therefore, it applies Islamic teachings comprehensively.…”

“…The environment of the house (whether inside or outside) should support religious activity. Another advice related to the house's spatial arrangement is keeping privacy at three certain times; separating the bedroom for the children; keeping the privacy of the occupant towards the guest and non-mahram relatives; toilet orientation guidance in the building and bed orientation guidance (Junara & Kusumadewi, 2013;Junara & Putrie, 2009).…”

“…Although Islamic house does not provide open plan physically, some scholars state that there is flexibility in occupying the interior space. For example, the living room can be functioned both for sleeping (man only) and eating for the family member (Hwaish, 2015;Junara & Kusumadewi, 2013). It means the Islamic dwelling applies the openness concept through flexible space occupation in the semi-public room.…”