ITU A|Z • Vol 14 No 1 • March 2017 • 111-126 Daylighting and architectural concept of traditional architecture: The in Toraja,

Parmonangan MANURUNG [email protected] • Department of Architecture, Faculty of Architecture and Design, Universitas Kristen Duta Wacana, Yogyakarta, Indonesia

Received: May 2016 • Final Acceptance: March 2017

Abstract Indonesia has more than three hundred tribes distributed in various islands. Since each tribe is divided into several traditions, this means Indonesia has hun- dreds of traditional architecture. One of the traditional architecture which has a unique design and a representation of Austronesian style is a traditional house Tongkonan. Tongkonan, built by the ancestors of the Toraja people, is based on their belief which called Aluk Todolo. This belief arranges the orientation of Tongkonan, sun has a great influence in the arrangement of exterior and interior space in Tongkonan. The aim of this study is to find the relationship between the spatial patterns generated through Aluk Todolo belief and the quantity/quality of daylighting ob- tained based on light measurements and the review of the various theories on daylighting. The method used in this research is quantitative by measuring the quantity of daylight. This is supplemented by a review of theories about Aluk Tod- olo belief and architecture of Tongkonan within the framework of the theories of daylighting. The results of the research show that although designed by ancestral belief, the architectural design of Tongkonan has already met the rules of daylighting de- sign. The quantity of daylight inside Tongkonan has accommodated the needs of functions and activities. Design of Tongkonan’s roof has an important role in opti- mizing daylight and reducing solar heat and ultraviolet. In conclusion, traditional architecture designed based on Aluk Todolo belief has provided good quality and quantity daylight and can support the functions and activities of the building.

Keywords

doi: 10.5505/itujfa.2017.65487 doi: Traditional architecture, Tongkonan, Ancestral beliefs, Daylighting, Orientation. 112

1. Introduction does not fol- Indonesia is a country with hun- low fashion cycle. This shows that the dreds of tribes and has a variety of vernacular architecture is oriented to cultures. Such cultural richness makes local needs by utilizing potentials of Indonesia has a variety of traditional nature and existing context, so that it architecture inherited from generation is not influenced by flourishing trend, to generation. Ronald (2002:5) says In- style or fashion. The architecture of donesia has more than three hundred Tongkonan in Toraja is built based tribes which can be further divided on belief and faith of the Toraja peo- into several customs. Each custom has ple oriented to the direction of the its own house so that Indonesia has wind because north-south axis and hundreds of diverse customary hous- east-west axis are very important in es. Meanwhile, Scefold, et al. (2004:4) their belief, as Koentjaraningrat (2004) argue that it is not difficult to choose states that every form of manifestation architecture in Indonesia as a research of cultural object reflect perspective, object because most of the houses in thought, belief and social system. This the archipelago are interesting and im- shows that the traditional house of the portant objects, not only the tradition- Toraja people as a work of architecture al houses but also the transformation built without architects is a manifesta- of the modern houses. Furthermore, tion and reflection of their perspective, Scefold, Nas and Domenig (2004:4) say thought, belief and social system, and many ethnic groups in Indonesia have not a work oriented to the develop- a wide variety of traditional houses and ment of particular architectural style settlements with their specific history. or fashion. Figure 1 shows a map of Indone- Before the 15th century, the Toraja sia and the geographical location of region was called Tondok Lempongan the Tana Toraja . Tana Toraja Bulan or Tana Matarik Allo which is located in South Province means a country which has an inte- which is geographically located on gral unit of belief and culture as the the Sulawesi Island. Built for genera- full moon (bulan) and the sun (allo), tions by the Toraja in , as stated by Tangdilintin and Syafei Tongkonan house is a traditional house (1977:13). This shows that light (moon which is very important in Indonesia and sun) is an important element in because it represents the history and the belief of Aluk Todolo embraced by development of architecture in Indo- the ancestors of the Toraja people. Said nesia. According Wuisman (2009: 26), (2004:33) explains that in the belief of traditional and vernacular architecture Aluk Todolo the traditional house of in Indonesia is considered as a very im- Toraja (Tongkonan) is regarded as mi- portant constituent element in highly crocosm and is a part of macrocosm diverse and complex architectural heri- (universe), and Puang Matua (God) is tage. Furthermore, Wuisman (2009:27- associated with allo (sun). 33) says that building which is the It is clear from the aforementioned most important and most often built explanation that the house of Toraja and included in the vernacular archi- people, Tongkonan, is an important tectural tradition in Indonesia is house. architecture because it represents the Buildings constructed by communities belief and culture of ancestor and is in the interior are considered to show an important part in the Austronesian greater similarity in various Austrone- architecture. The belief held influences sian buildings than houses of commu- settlement arrangement and design of nities living in lowland or coast, and the houses built by the Toraja people in South Sulawesi and the people in North are closest representa- tion to the diversity of vernacular ar- chitecture of their ancestors. Rudofsky (1965:1) describes ver- nacular architecture as “architecture without architects”, arguing that the Figure 1. Map of Indonesia. (Source www.visittoraja.com)

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Tongkonan traditional house because ly measure at the site by using the light of the importance of the orientation to meter at 27 spots in the three rooms in the axis of north-south and east-west, the Tongkonan house, which are front as the appreciation and respect for the room (tangdo), middle room (sali) and Creator (Puang Matua), which is asso- back room (sumbung). The measure- ciated with the sun. ments were taken directly at the site in Based on the aforementioned back- order to obtain more accurate results ground, the study was conducted at because the topography of the site is Tongkonan house because it is a tra- exceptional and is in the mountain. ditional architecture that is important Each room was divided into 9 point in the development of architecture in of observation in order to see the dis- Indonesia and has a concept of design tribution of light and the difference in oriented to the belief and culture of the quantity of light existing in these the Toraja people. The belief and faith, rooms. In order to complete the data, which are oriented to Puang Matua as- in addition to using a light meter, mea- sociated with the sun (allo) affect the surements were also done using com- planning of exterior, architecture and puter simulations. According to Hop- interior of the building. This study per (2007: 41), computer simulation is aimed at obtaining the correlation can be used to determine the position between the spatial pattern resulted of the sun and shade locations. Mea- from the belief of Toraja people and surements were made using computer the quantity and quality of daylight ob- software DIALux Evo 6.2. DIALux Evo tained based on the measurements in 6.2 is a computer software that has the the field and the review of various the- ability to measure and analyze the nat- ories of daylighting. ural lighting of light into the building. According to Livingston (2014:169); 1.1. Research methods Tregenza and Wilson (2011:63); Virdi This research employed quantitative (2012:257), and Lechner (2015:141) method done by directly measuring the position of the sun changes every the quantity of daylighting in the Tong- day and throughout the year and its konan house and studying theories of highest angle occurs on June 21 in the Tongkonan and daylighting. Accord- summer and the lowest angle occurs on ing to Gordon (2014:74), in order to December 21 in the winter. Although determine the quantity of light enter- Indonesia has only two seasons, i.e. ing the building, we need to know the dry season and rainy season, and lies size and position of windows as well as along the equator which causes the cir- data concerning the average daylight at culation of the sun is relatively stable a certain location and orientation. The throughout the year, but June is the dry Commission of the European Com- season and has a greater quantity of so- munities Directorate-General XII for lar light. The measurements were taken Science, Research and Development since June 21. But, on June 21 and June (1993) explains that measuring light 22 the sky was dull and cloudy, so that in the room can use two very import- the measurements started again on ant tools, namely Illuminance meter June23. and Luminance meter, both of which In addition to taking measurements, use sensitive light detectors that con- literature study was done on the the- vert light hitting the detector into the ories of Tongkonan traditional house, lumen. Phillips (2004:219) states that particularly on the belief of the Toraja Illuminance is light that falls on a sur- people that affects design, orientation, face, while Luminance is light reflected arrangement of interior, as well as the by a surface. Illumination level is the implementation of the traditional cer- amount or quantity of light falling on emonies. The study on the theory of a surface in units of lumen per square daylighting was done to find the cor- meter (or Lux). Light meter, accord- relation between the belief of Toraja ing to Bradshaw (2006:279) and Virdi people and the theories of the quality (2012), can be used to measure the il- and quantity of daylighting and the lumination level. factors that influence them. The quantity of daylight was direct-

Daylighting and architectural concept of traditional architecture: The Tongkonan in Toraja, Indonesia 114

1.2. Difficulty of research Regency of South Sulawesi, Indonesia There were several obstacles related and is located at 20and 30 South Lati- to the stages of object observation se- tude and 1190and 1200 East Longitude. lection and measurement processes for According Tangdilintin and Syafei the study, such difficulties were partly (1977:13), the name Toraja was given because: by the Sidenreng people, to (meaning Not all Tongkonan could be entered, people) and riaja (meaning north up); some were considered sacred or had and also given by Bugis people in Luwu been emptied; from the word to (people) and rajang Measurement could not been taken (west) because they are in the west area full day; Tongkonan could only be en- of Luwu. tered for short period of time. Mean- The ancestors of the Toraja people while, the research had to be conduct- embraced the belief of Aluk Todolo, ed throughout the day from morning and until now most of the Toraja peo- until evening; and ple still embrace this belief. According The sky was often dull or cloudy, so Tangdilintin and Syafei (1977:22); and that some measurements were consid- Said (2004:27-29), the belief of Aluk ered invalid and should be repeated in Todolo believes the three elements the next day. of power, namely: Puang Matua (the Creator); Deata-deata (Gods), consist- 1.3. Research object ing of Deata Tangngana Langi (God After encountering some obstacles in Heaven), Deata Kapadanganna above, a representative observation (God on Earth), and Deata Tangngana unit was finally obtained. A Tong- (God of the inner part of the konan located in Lembang (village) earth; and Tomembali Puang(spirit Turunan, Sangalla’ Subdistrict, Tana of ancestors) in charge of controlling Toraja Regency (as shown in Figure and blessing humans and their descen- 2), is the biggest Tongkonan in the dants. Meanwhile, Kis-Jovak, Nooy- village. Owned by a royal family, this Palm, Schefold, & Schulz-Dornburg Tongkonan is important in Lembang (1988:36) and Said (2004:33) say that Turunan and is the first Tongkonan Puang Matua maintain the balance built by the first generation that came down from the mountain. Lembang Turunan is one of the Lembangs in Sangalla Subdistrict as a result of the proliferation of Lembang Bulian Mas- sa’bu. Lembang Turunan is located on the mountain and at an altitude of ± 800 masl (meters above sea level). Being studied, the Tongkonan plan has dimensions of 8.70m long and 3.60m wide. The front and the back room have the same dimensions, 2.60mx3.60m, while the middle room has the dimensions of 3.50x3.60m. On the north, south and west sides there are small windows for ventila- tion and daylighting with dimensions of 30x80cm. Meanwhile, on the east side there is a door with dimensions adapted to the functional needs, name- ly 60x170cm.

2. Theoretical review of Tongkonan 2.1. Belief and settlement of Toraja people Toraja is a native tribe that inhabits Tana Toraja Regency and Toraja Utara Figure 2. Location of district Sangalla. (Source www.visittoraja. com) ITU A|Z • Vol 14 No 1 • March 2017 • P. Manurung 115

to functioning as a dwelling, the dwell- ing house of the Toraja people also serves as a place to hold traditional ceremonies. Wuisman (2009:36) says that the Toraja people who live in the mountainous regions have a tradition which is very close to the vernacular architecture of the Austronesia, which can be seen from the shape and fea- tures of Tongkonan functioning for family gathering and rituals. The smallest territory of the Toraja community is tondok (village), which Figure 3. Ke’te’ Kesu, a traditional village of Toraja people built is usually divided into several districts. hundreds years ago. The style of the settlement changed when the Netherlands arrived. In the 19th century, most of the settlements were located on hilltops and some were built on the cliffs for survival. Access to the location of settlements is very difficult with stairs and tunnels made by punching holes in the rock (Kis-Jo- vak, et al., 1988: 20-23). Some of these settlements still survive until present day, and show that the structure sys- tem and the materials used can last for hundreds of years. Adams (2006: 30) says that Ke’te ‘Kesu is one of the oldest traditional village areas and the most visited and built adjacent to the cliffs of burial site. Figure 3 shows the set- tlements of the Toraja people in Ke’te ‘Kesu which with the back faces a hill and with the front faces the fields. Funeral and tomb are very import- ant in the Toraja society which is influ- Figure 4. Rock tombs a place where the body enced by the belief of Aluk Todolo. Al- of deceased is placed. though most of the Toraja people have of the day and night and is associated embraced Christianity, Catholicism with the ‘sun’ (allo) and is not depen- and Islam, to date the funeral is still dent on anything. held as a tradition. According to Said The belief of the Toraja people, Aluk (2004: 39), the funeral is called Ram- Todolo, affects the development of art bu Solo’ or Aluk Rampe Matampu and and culture, including architectural held in the west of Tongkonan by offer- works. This is in line with Koentjaran- ing pigs and buffaloes to the spirits of ingrat (2004:7) that a physical aspect of the dead. While Tangdilintin (1977:25) a religion as a cultural element is build- says that the function of the ceremony ing (or a place to worship). Kis-Jovak, Signs Solo is as a preparation for the et al. (1988:74) states that the tradition- souls of the dead to the next life; as the al architecture of Toraja can be divid- social status of the deceased; as an op- ed into in five categories based on their portunity repay those who died; and as function, namely: dwelling house; rice the basis for allocation of heritage. ; house of rice field guard; live- The belief of Toraja people affects stock , and tomb. Dwelling house burial procedures of Toraja people who and are a unity that is always died. According Handini (2006:554) present simultaneously, while the tomb the Toraja people are very good in uti- is one of the important elements in the lizing natural resources around them belief of the Toraja people. In addition to meet their needs, including funeral

Daylighting and architectural concept of traditional architecture: The Tongkonan in Toraja, Indonesia 116 activities. In the past when jackfruit acknowledged founder of the family wood was widely available, they made branch (Bigalke, 2005:10). Meanwhile, wooden coffinerong ( ). Then, when the according to Said (2004:50-52), Banua jackfruit wood became scarce, they is a term to describe house in gener- used stone cave as an ideal burial place al, while the house which has custom because, according to their belief, the function is called Tongkonan. deceased should be placed in a high Tongkonan is a traditional house of (sacred) place. In addition to using the Toraja people who live in Tana To- stone cave as a burial place, the Toraja raja Regency and Toraja Utara Regency people also use cliff or rock hill which of South Sulawesi Province, Indone- is first hollowed as tombs of Toraja sia. According to the Kis-Jovak, et al. people who died. Figure 4 shows one of (1988: 8), “The houses represents much the rock hill used as a tomb in Toraja. more than just a roof over the head, its The wall of rock hill is hollowed with three functions, house as , house the size of a coffin, and then the cof- as microcosm and house as social sym- fin containing the deceased is inserted bol.” For the Toraja people, the house into the hole. has very important role and function The use of caves and rock cannot in their lives, the house functions as a be separated from the traditions and place to stay and a representation of the culture of Toraja and their expertise macrocosm. to process rock, as Handini (2006:549) The word Tongkonan comes from says that Tana Toraja has long been the word tongkon, which means sitting. known as an area in which - Definition of ‘sitting’ is to sit in the ic tradition still survive until today; community and to deliberate (Kis-Jo- the types of megalith like menhir , vak., et al., 1988: 34; and Said, 2004: rock chamber, and stone mortar are 54). Tongkonan also serves as an ad- still used and utilized. The expertise of ministrative center and the residence of Toraja people to process the rock can the king, so that the role of Tongkonan be seen from the neatness and preci- for the Toraja people is very important. sion of the hole in which the coffin is The existence of Tongkonan cannot be placed as shown in Figure 4. The hole separated from the belief of the Toraja in the hard rock is made longitudinal- people, Aluk Todolo, in terms of build- ly to the inner part and in accordance ing orientation, shape, distribution of with the size of the coffin that will be interior space, as well as the system inserted. Such architecture, according of building structures and ornaments to Rudofsky (1969:22) is called “archi- used. In regard to the building orienta- tecture by substraction”. tion, Tongkonan always faces north and The dwelling and tomb of the Toraja is opposite the rice barn. people are architectural works which The orientation is greatly affected represent the belief of Aluk Todolo by the belief of Aluk Todolo, which be- and still survive to this day. Handini lieves that the Creator, God Almighty (2006: 556) argues that although most dwells in the North. This belief affects of the indigenous people of Toraja have the distribution of space in the building, abandoned the belief of Aluk Todolo, as stated by Kis-Jovak, et al. (1988: 37) the megalithic tradition still survives that on the ground-plan, the house can because the concept of worship and be divided into north and south, east and honor to the spirits of ancestors has be- west. Meanwhile, Said (2004:32) says come an integral part in the life of the that the northern part of Tongkonan is Toraja people. called Ulanna lino, which means front, top, respected part and is regarded as a 2.2. Architecture of Tongkonan sacred place, a place where Puang Mat- The smallest unit of Torajan social ua dwells. Meanwhile, the southern part organization is the single-family house- is called pollo ‘na lino, which means ‘tail hold or banua (house). The member of of the world’, dirty place. The spirits of banua trace their descent bilaterally to those who have died are believed to the male and female sides of the fam- make a voyage to a place called Puya, ily, back to the ancestral house (Tong- located to the southern part, guarded by konan) constructed by the commonly Pong Lalondong.

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• Blockhouse structure – low type with one level (Figure 6 – front) • Blockhouse structure – high type with several level (Figure 6 – num- ber two on the front) • Archaic type on polygonal piles (Figure 6 – number three on the front) • Intermediate type on polygonal piles (Figure 6 – number four on the front) • Modern type on square piles (Fig- Figure 5. Tongkonan House presents three worlds. (Source: Kis- ure 6 – rear) Jovak, et al., 1988) Blockhouse structure is the oldest Tongkonan (Tangdilintin, 1978:3-7). Some types of building with Archaic type on polygonal piles aged 350 years can still be found in Toraja. This shows the strength of the structure and the material used. Meanwhile, Intermedi- ate type on polygonal piles is believed about 150 years old, and Modern type on square piles is a new type built by Figure 6. A comparison of five houses. (Source: Kis-Jovak, et al., the Toraja people. Although Tongkonan 1988) has some variation of shape, size and system structure, the spatial composi- tion of Tongkonan is relatively similar, namely tangdo, sali and sumbung. Figure 7 shows the distribution plan oriented north-south and east (Figure 7:1) west (Figure 7:2). The house is divided into three parts, tangdo, sali, Figure 7. Ground plan of a Tongkonan. (Source: Kis-Jovak, et al., and sumbung, with the building orien- 1988) tation to the north. Several variants of The belief held by the Toraja peo- the house have two sumbungs, but with ple affects the distribution of vertical similar spatial pattern and hierarchy. hierarchy of the building as shown in Tangdo is the very front of the house, Figure 5. As the microcosm and repre- and serves as the entrance connecting sentation of the macrocosm and, ver- the basement through a staircase (Fig- tically Tongkonan is divided into three ure 7:3) which penetrates the floor. In parts, upper, middle and lower. Ac- another variant of Tongkonan house, cording Kis-Jovak., et al., 1988:34; and the staircase is placed on the west side Said, 2004:54, the roof space (Figure of the house, while sali is divided into 5:a) describe the upper world which is two parts, the eastern side functions as considered sacred, a space on the top the kitchen (Figure 7:4) and the west floor is considered as the middle world side is used as a place to put the corpse where people live (Figure 5:b), while (Figure 7:5) before being buried and the space under the floor is described brought through the door on the west as the lower world where evil spirits side (Figure 7:7), while sumbung serves dwell (Figure 5:c), upper part (Figure as a bedroom (Figure 7:6) in the south- 5:d) a roof that can be opened for par- ern part (Kis-Jovak, et al., 1988:37). ticular ritual purposes. According to Said (2004:33) the east According to Kis-Jovak, et al. is associated with the place where the (1988:74-103) in the course of time, sun raises, rampe mata allo, connoted Tongkonan has five types of shape and as ‘life’, and considered to represent size that are influenced by size, shape happiness, light, joy, and the source of and social status of the owner. These life. Meanwhile, the west is where the five types are: sun sets, rampe matampu, and refers to

Daylighting and architectural concept of traditional architecture: The Tongkonan in Toraja, Indonesia 118

‘death’ and represents elements of dark- ness, grief, and other things that bring grief. The space of the southern part is called sumbung, serving as a bedroom with a sleeping position with the head pointing the north direction. The concept and understanding of the belief of Aluk Todolo in the azimuth also affect the locations of ceremonies in outdoor area. Thanksgiving ceremo- ny, Rambu Tuka, is held on the eastern Figure 8. Layout of structure and open space. side Tongkonan when the sun rises. On considered daylight in their designs in the contrary, funerals, Rambu Solo, is order to meet the needs of the lighting held on the west side of Tongkonan. in the interior of the building. Meanwhile, the ritual of worshipping In the utilization of daylight as the and glorifying Puang Matua is held on light source of the interior of the build- the north side or in front of Tongkonan ing, the building orientation plays an (Said, 2004:37-38). On the north side important role as Phillips (2004:6-11) Tongkonan, between Tongkonan and suggests that orientation comes from rice barn, there is an open space used understanding of the relationship with as a place for the traditional ceremo- the exterior. The building orientation nies as shown in Figure 8. should be considered since the begin- The roof shape of Tongkonan and ning of design process when architects rice barn that soar high creates a space plan the position of the building on the with a very firm boundary between site so as to optimize daylight and sun- these two buildings. This space is used light entering the interior. The build- for offering and thanksgiving ceremo- ing orientation as well as the interior ny to Puang Matua who dwells in the function and interior layout should be north. considered since the beginning of the design process in order to be able to 3. Theory of daylighting optimize daylighting. ‘Daylighting’ is a term that refers to According to Livingston (2014:170) the use of solar light and sky-reflect- the north side is a part of the building ed light to light up the interior of the that receives the most consistent light, building (Livingston 2014: 167; and easily controls light distribution, and Gordon, 2014:73). The history of the reduces the risk of heat coming from use of openings and daylight began the sun directly; south side provides a together with the history of architec- diverse variety of light throughout the ture. The use of openings began to day and throughout the year; the east simply allow light and air as well as hot side in the morning will receive direct and cold, then developed to produce sunlight, direct light can be reduced by magnificent interior in cathedrals and using overhang; while the west side re- churches of Baroque and other build- ceives direct light in the afternoon. ings (Phillips 2004:3). This suggests The utilization of daylight should that traditional and vernacular build- be adapted to the function of rooms ings built hundreds of years ago had

Figure 9. 27 measurement spots in interior space of Tongkonan.

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in the building because each room has to measure light received by human different needs of daylight. Phillips eye by measuring the quantity of the (2004:10) states that kitchen and bed- luminous flux/lumen, luminous inten- room will be very well if placed on the sity/candela and illuminance/lux); and east side because it will get morning photon meter or quantum meter. Fur- sun, while the other rooms often used thermore, Posudin (2014) and Phillips in the afternoon or night are placed on (2004: 219) say that the illuminance is the south or east side. This statement is light that falls on a surface per unit area very important in the design of build- and is measured in lux. According to ings, especially dwelling house so that Phillips (2004: 219) Illumination level every room in the building can accom- is the amount or quantity of light fall- modate their functions well. ing on a surface in units of lumen per Meanwhile, according to Posudin square meter (or Lux). According to (2014), there are three tools that can be Bradshaw (2006: 279) and Virdi (2012: used to measure solar radiation, name- 257) light meter can be used to mea- ly: radiometer (used to measure flux ra- sure the illumination level. diant or electromagnetic radiation en- ergy); photometer or light meter (used 4. Results of light intensity measurements 4.1. Field measurement using light meter The quantity of light is measured in three interiors at 27 spots (each room has 9 points of observation) as shown in Figure 9. The measurements were taken at three different periods of time on the same day, i.e. at 9:00 pm, 12:00 pm and 03:00 pm. The research was conducted only for measuring the quantity of sunlight entering through Figure 10. Result of daylight measurement at 9 am. openings that exist on the entire build- ing enclosure. The results of light measurement in interior space of Tongkonan are showed below: • Measurement at 9.00 am. (Figure 10) • Measurement at 12.00 pm. (Figure 11) • Measurement at 3.00 pm. (Figure 12) The results of by using light me- ter as shown in Figure 10, 11 and 12 Figure 11. Result of daylight measurement at 12 pm. show that the greater quantity of light is found in the north side, or the front part (tangdo), while the smaller quanti- ty of light is in the back room, the south side (sumbung). The biggest quantity of light occurs at 12:00 pm in the front room; this is influenced by the building orientation facing the north, the posi- tion of the sun at its peak, as well as the position of the window on the wall so that light can enter optimally. Mean- while, the east side receives greater light at 09.00 am (morning), and on the contrary, the west side receives greater Figure 12. Result of daylight measurement at 3 pm. light intensity at 03:00 pm (afternoon);

Daylighting and architectural concept of traditional architecture: The Tongkonan in Toraja, Indonesia 120 this is strongly influenced by the angle by soaring roof shape. Roof-oriented of incidence of light. Furthermore, the north and south, and the building is most southern area, located at the back oriented to the north side which is the part (sumbung) that serves as a bed- dwelling place of God. In proportion, room has a small light intensity in the the roof of the building dominates the morning, noon and afternoon. overall shape; this is done because the roof is associated with the upper world, 4.2. Computer simulation a sacred place. To reinforce the analytical results, the measurement of light intensity is 5.2. Orientation also carried out using a computer soft- The orientation of the building is a wate (DIALux Evo 6.2). Measurements very important thing to be considered were conducted on four different days in the process of architectural design. which were on March 21, June 21, Sep- This has been done since the days of tember 21 and December 21. This was our ancestors when designing their done in accordance sun positions as . According to Lechner (2015:3), mentioned by Hopper (2007: 41-42) traditional buildings wherever it was that on March 21 and September 21, built, is normally will consider the cli- has a equal value of time between day mate in the design process. Tongkonan and night. Meanwhile, on June 21, a house is one of unique traditional ar- time where the sun shines is longer and chitecture in Indonesia. The orienta- midday shade has less time. Instead, on tion of the building designed by the December 21 is the time where the sun trust of the Toraja people who believe shines shortest and the shadows at the that the north is a sacred place (Said, noon are longest daylight. Measure- 2004: 32). Toraja people have the be- ments were taken at 09:00 am, 12:00 lief that God (the creator) dwells in pm and 3:00 pm. The measurement the north (Kis-Jovak, et.al., 1988: 37). results (Table 1, Table 2, and Table 3) Therefore, the whole house of Tong- shows that the light from the north are konan, either single house type or the more stable than the light from anoth- village type, is always oriented to the er directions. Light coming from the north. In addition to affecting the ori- north side has a highest light intensi- entation of the building, the belief of ty on June 21, while the light from the Toraja people (Aluk Todolo) also affects south has brightest light on December the orientation of the interior space of 21. Meanwhile, light from the east has the building. The arrangement of the the highest intensity in the morning, interior space is strongly influenced while light from the west has the high- by the position of the building to the est intensity in the afternoon; both direction of sunlight. Toraja people be- have the highest intensity on June 21. lieve that the east side is the beginning of life as the sun rises on this side, on 5. Discussion the other hand, the west regarded as 5.1. The architecture death as the sun sets on this side. In the belief Torajanese, Tongkonan house is a representation of microcosm 5.2.1. Sunlight and orientation of and macrocosm, it affects the orienta- Tongkonan tion, shape and arrangement of interi- Baker & Steemers (2002:72) said that or space. There is a robust link between the orientation of the building would the architecture of Tongkonan with influence the natural light both in the belief of Torajanese. According quality and quantity into the building. to the Kis-Jovak., et al., 1988: 34; and Natural light coming from the north is Said, 2004: 54, the building is divided the most constant and cooler light than into three parts, top / roof (holy), cen- the light from the other directions. ter / space in the house (human living The results of field measurements and space) and lower / under (evil spirits computer simulation indicated that dwell). This belief resulted in houses the light coming from the north side on stilts with roofs that are lifted up. is more constant compare to the light Roof of the building is a representa- coming from other directions. From tion of something sacred; it is shown this discussion it can be concluded that

ITU A|Z • Vol 14 No 1 • March 2017 • P. Manurung 121 the orientation Tongkonan house is sunlight appropriate to the belief of strongly influenced by the direction of Toraja people. All of Tongkonan house sunlight (allo) because the sun is asso- facing the north, the dwelling place of ciated as God (Puang Matua) the Cre- the Creator that is associated with the ator. The sunlight coming from the east sun, while the south is believed to be is the unstable light because the sun the tail of the world, a dirty place. Sun- will set in the west, while the sunlight rise (east part) connoted as a life, oth- coming from the north is very stable erwise the west where the sun sinking and constant. The belief of Toraja peo- considered as death (Said, 2004: 32-33). ple associate sun as God and they be- The philosophy of the direction of the lieve that God dwells in the north. This sun affects the division of the interior then affects the orientation of Toraja space as Tangdo, Sali and Sumbung. house so that it always faces north. 5.3.1. Tangdo 5.2.2. Heating and Cooling Tangdo is a room at the very front Indonesia is a country located in the or at the north, has windows on the hot-humid climate; this indicates that north side, and has function as a space the temperature in Indonesia is quite to accommodate thanks giving ritual. hot. According to Bainbridge & Hag- Tongkonan house is oriented to the gard (2011: v-vi), orientation of build- north because it is based on the belief ings can reduce energy needs of the that Aluk Todolo, God the creator of building heating and cooling signifi- the universe (Puang Matua), that is as- cantly, this condition occurs in most sociated as the sun, dwells in the north. climatic conditions. Building design Said (2004:32) states that the northern should consider the heating in winter part of Tongkonan is called Ulanna and cooling in summer. Indonesia is lino, which means front, top, part re- located below the equator so that the spected and regarded as a sacred place, country does not have summer and a place where Puang Matua dwells. The winter, and only has two seasons, dry question is, if Puang Matua is associat- and rainy season. Tana Toraja is wet ed with the sun (allo) as Said (2004: 33) tropical regions, the average tempera- and Kis-Jovak, et al., (1988:36), why ture ranges between 15 ° C - 28 ° C with does Tongkonan house face the north, humidity between 82-86%, the average and Puang Matua is considered to dwell rainfall is 1500 mm / yr to over 3500 in the north, while the sun rises in the mm / year (http://www.tanatorajakab. east and sets in the west? The results of go.id/id/content/klimatologi). These measurement of quantity of light indi- data show that the temperature in Tana cate that rooms in the north (tangdo) Toraja is cooler compare to tempera- has higher quantity of light than Sali ture in other regions in Indonesia, this room which receives light from the is due to Tana Toraja is located in a east and west as well as sumbung room mountainous area. that receives light from the south. This In addition to these data, the Tora- is supported by the statement Living- ja people’s belief did not mention that ston (2014:170) and Baker & Steemers the orientation of the building was (2002:72) stating that the north side is designed by considering solar heating a part of the building that receives the and cooling. By contrast, in the belief most consistent light. Therefore, it can Toraja people, it was mentioned that be concluded that Tongkonan is orient- the orientation of the building was de- ed to the north because the north side signed based on the direction of sun- provides light with high intensity and light, as the sun is associated as the consistent from morning to evening, God. It means, in the concept of heat- as the belief of Aluk Todolo that asso- ing, cooling and lighting, solar heating ciate Puang Matua with the sun. This and cooling has no influence in deter- is supported by the shape of the roof of mining the orientation of the building. Tongkonan that creates a clear access from sunlight entering the structure 5.3. Interior space through north windows. Meanwhile, Tongkonan interior space arrange- the east side, direction of the rising ment is influenced by the direction of sun, gives light with high intensity only

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Figure 13(a). Roof design optimizes daylight Figure 13(b). Window on north side as a from north side. daylight access. from morning until noon only. morning and the results of measure- The roof shape of Tongkonan soar- ment indicate that the quantity of light ing high on the north side plays an in the morning coming through the important role in optimizing the entry openings on the east side strongly sup- of sunlight throughout the day. The ports the activities of cooking in the roof shape (Figure 13) does not block kitchen. The placement of the kitchen access of the sunlight to the building, on the east side is in accordance with and does not result in a shadow area the statement of Phillips (2004: 10) which reduces the quantity of sunlight. about daylighting that the kitchen will Although the light entering the build- be very good if placed on the east side ing is not blocked by the roof, the light because it will receives morning sun. coming from the north is indirect light Baker & Steemers (2002: 25) said that (Livingston, 2014: 168) so that the ra- a kitchen needs bright conditions as diation coming into the building can integrity of character. Furthermore, be reduced. according to Roberts (2006: 16-17), daylighting will make a kitchen more 5.3.2. Sali enjoyable for spending time inside, Sali is a middle room at house of and east-facing windows are usually Tongkonan and is divided into two considered for a kitchen because the sides, east and west. The east side serves morning light is able to create a cheer- as the kitchen and the west side is used ful atmosphere. This statement is in ac- as a place to put the corpse before cordance with the belief of Toraja peo- burial (Kis-Jovak, et al., 1988:37). The ple (as Said, 2004: 33) that the light of results of measurement show that the morning sun is a representation of life, east side receives greater light at 09.00 happiness and joy. It is also supported am (morning), and on the contrary, the by the results of field measurements west side receives greater light intensity that indicate the early morning light of at 03:00 pm (afternoon). the east have a very good quantity. Sali room on the east side of the Sali room on the west side is used to room serves as a kitchen (dapo). The put the corpse before burial. According placement of the kitchen on the east to the belief of Aluk Todolo, humans side is influenced by the direction of do not really die until the funeral ritual the rising sun. Sunrise associated as a held (Said, 2004: 39). The sun sets in source of life, so the kitchen is also a the west side and a shift from daytime source of life (food as a source of life) to the night occurs at sunset. The be- was placed on the east side. Activities lief of Aluk Todolo as stated by Said in the kitchen are usually done in the (2004:33) describes the place where the ITU A|Z • Vol 14 No 1 • March 2017 • P. Manurung 123

(2004:10), a room which is frequent- ly used in the afternoon or evening is placed on the south or east. Most of the Toraja people worked as farmers and spent more time in the fields, so the bedroom was more frequently used in the afternoon and evening. Rob- ert (2006:17) mentioned that the light coming from the north will not cause glare or over-heating while the light from the south can be shaded using ad- ditional elements. The graves is usually located in the hilly area and is located in the south (behind) Tongkonan so hills and vegetation element is able to shade Tongkonan. This means Tong- konan not require additional elements to shade the south side of the window. In addition, the bedroom is often used Figure 14. Window on west side of at night when the sun goes down. Tongkonan house. 5.4. Roof shape of Tongkonan sun sets as rampe matampu, and refers Tongkonan hyperbolic-shaped roof to ‘death’ and represents the elements soaring curved structure supported of darkness, grief, and other things that by columns called tulak somba. Roof bring grief, so that the corpse is located oriented north-south, the north is be- on the west side of the sali room before lieved to be the dwelling place of the burial. Figure 14 shows an opening God Almighty (Puang Matua) and located on west side of Tongkonan as the south is regarded as a dirty place, light access of daylight to Sali room. the grave is located on the south side of the Tongkonan house (Sumalyo, 5.3.3. Sumbung 2001; and Said, 2004: 32). Hyperbolic Toraja people believe that the south shape of the roof allows light from the side is a dirty place, the graves placed north and south illuminates interior of on the south side Tongkonan. This be- building optimally throughout the day. lief is the same as the beliefs of ancient Rice barn (alang) on the north side Egyptian society (as mentioned by Kit- has smaller dimensions compare to tler, Kocifaj, and Darula, 2012), who the house, and on the other hand, rice worshiped the sun as a mightiest god, barn has a distance of more than eight most of the graves and pyramids facing meters from the house Tongkonan so south side. it does not shade the sunlight into the Sumbung is a room located in the building through the openings on the southern part of Tongkonan and serves north side. The sunlight coming from as a bedroom. According to Phillips the east and west sides are direct sun- light containing radiation and ultravi- olet light (Figure 15). The roof design of Tongkonan on the north-south side receiving indirect sunlight is different from the east-west side that receives di- rect sunlight. On the side of the north- south, the roof soars high and does not block the access of sunlight into the building (Figure 16). Meanwhile, on the east-west side which receives direct sunlight and contain radiation and ultraviolet light, the access of light is blocked by roof, so that the radiation Figure 15. Sun angles from east and west sides. can be reduced (Figure 15).

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Tongkonan studied is a single house type, in this type there are no other houses that shaded the Tongkonan; therefore it would create good oppor- tunity for daylighting of the house. The sunlight can get into the building as well. Meanwhile, in the village type, there is an open space between Tong- konan (on the east side and west side) Figure 16. Diagram of sun angles from north and south sides. and between Tongkonan and rice barn indicates conformity with the princi- (on the north side) that serves as a cer- ples of daylighting design. According emonial space and created a wider dis- to Aluk Todolo, Puang Matua (god) is tance between one the Tongkonan with associated as the sun and considered another. This distance will also create residing in the north, this belief has a good opportunity for natural light as influence to house orientation which well as on the type of single house. is all houses should be oriented to the north. The measurement and computer 5.5. The optimal solar orientation simulation results show that the quali- Based on the literature study, the re- ty of daylight in a room on the north sults of field measurements and anal- side was very good, while the theories ysis, the most appropriate orientation of daylighting also argued that the sun- to get optimal sunlight is north-facing. light from the north side is the most The north side is able to provide a sta- stable light all days and years. Results ble and constant light. Thus, the ori- of research on space in Tongkonan also entation of the house Tongkonan very show conformity between function, appropriate because it can provide op- zoning, and activities accommodated timum light and it is accordance with inside Tongkonan with the quantity their beliefs that associate the Lord as and the needs of daylight; this means the sun. all of activities inside Tongkonan can The kitchen as a space that accom- take place properly. modates morning activities and needs The results showed that although an enjoyable and cheerful space, laid on designed oriented ancestral belief of the east side because according to the results of a literature study, field mea- Table 1. Results of computer simulation in Tangdo room. surements and the analysis results, the morning light from the east was able to create a cheerful atmosphere and live- ly, this is in accordance with the Toraja people’s belief that the morning sun is the source of life. Furthermore, the west side serves as a place to put the bodies before burial, in accordance with the position of the sun sets in the west side and an inter- mediate transition afternoon to eve- ning. While the south side is an area that is considered dirty and functioned as a bedroom because it is only used at night, this is in accordance with the theory about the layout of the sleeping area associated with daylighting.

6. Conclusion From the results of this research concluded that the Tongkonan House designed and built hundreds of years ago which is oriented to the ancestral belief of Toraja people, Aluk Todolo,

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Table 2. Results of computer simulation in Sali room. Toraja people, all interior space of Tongkonan are able to fulfill the prin- ciples of daylighting. The orientation of the building, its slender shape, roof design and zoning are able to optimize the quantity and quality of daylight inside the building and meet the func- tional requirements of the house. These results also indicate that the vernacular architecture which was built based on traditional culture and ancestral belief is able to optimize the potential of na- ture to accommodate building comfort and function, including the optimiza- tion of daylight.

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