LivaS: International Journal on Livable Space Vol. 03, No. 1, February 2018 : 13-22 ISSN : 2548-7515 (online) Doi: http://dx.doi.org/10.25105/livas.v3i1. 3868 ISSN : 2580-7552 (print)

VIEWS ON THE MANIFESTATION OF LOCAL WISDOM (CASE: KAMPUNG NAGA, WEST )

Agus Saladin1, Agus Budi Purnomo2, Sri Tundono3 1Architecture Department, Faculty of Civil Engineering and Planning, Trisakti University, 2Architecture Department, Faculty of Civil Engineering and Planning, Trisakti University, Indonesia 3Architecture Department, Faculty of Civil Engineering and Planning, Trisakti University, Indonesia email: [email protected]

Abstract using natural resources in order to provide The physical object of architecture is a benefits for lives, including the manifestation of thoughtful concept of the implementation of traditional architecture architect. Philosophically, in vernacular in Indonesia. The expression of traditional architecture, the concept of thoughts is being revealed in the form of local Sundanese architecture in terms of local wisdom. Kampung Naga, as one of the wisdom is a part of the implementation of vernacular villages in , community's understanding of the maintains its traditional culture although settlement, which integrates knowledge of the inhabitants have undergone modern natural environment, cultural values, and thought. The modern era has developed needs for life (Saladin, 2006). However, immensely which could affect the decline this local wisdom is gradually being in preserving the local wisdom. To anticipate the decline, it is necessary to abandoned by the community as a make an effort to formulate the local consequence of the development of wisdom which is still existed. This paper architecture in Indonesia. This can be aims to explain the results of research in perceived through the development of Kampung Naga which focusing on new buildings that do not depict the local physical elements and accommodating wisdom of Sundanese architecture. the results of previous research concerning on local wisdom. Data and This study aims at revealing physical information as written materials were aspect of dwelling in Kampung Naga as a obtained through field survey, literature representation of local wisdom and review, and previous research studies. accomplishing it in the form of The results of the study show that local wisdom in Kampung Naga has an effect diagrammatic model as the theoretical on the aspects of life in terms of social implication of the study. Some interaction, land law, physical building researchers have previously conducted ideas and its spatial order. The paper will studies on Kampung Naga, such as be ended with the diagrammatic Hermawan (2014) whose study on the conceptual model of the aspects of the physical aspect confirms that the house in manifestation of local wisdom in Kampung Kampung Naga is a representation of Naga. ancestral values which is manifested Keywords: manifestation, local wisdom, through its form by taking the principle of Kampung Naga local natural environment into INTRODUCTION consideration. In addition to it, Purnama Local wisdom is the implementation of (2016) in his study reveals about the cultural values adopted by a community in physical characteristics of Kampung Naga and states that its physical condition is

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LivaS: International Journal on Livable Space Agus Saladin located in the area of potential disaster as Naga area is the backbone of life, the such the spatial pattern of Kampung Naga pharmaceutical investment and the wealth is in a temporary circular pattern of flora and fauna which becomes the (concentric) whilst the settlement pattern physical and spiritual sustainability of local is in the field of flat ground. Pynkyawati et community. Meanwhile, in the context of al. (2014) in her findings affirms that the art sustainability, Astuti (2016) approves pattern of dwelling order in Kampung that the preservation of typical arts of Naga is linear with the structure of stone Kampung Naga has been fostering public foundation and Jolopong roof of wood awareness to preserve local arts; to frame construction. regenerate artists and to sustain the availability of art instruments. In terms of community characteristic, Furthermore, Yulistiani (2015) Ningrum (2012) in her study highlights that demonstrated that ecotourism in Kampung the dynamics of Kampung Naga Naga has a positive influence on community life are to be revealed in the environmental conservation and this has form of: 1) mandate, prohibition, and been thoroughly conducted by using consequence; 2) changes in technology, SPSS analysis. employment, income and ownership of facilities so that the recommended This research reveals the integrating development strategy is adaptive views on the manifestation of local innovation through the customary aspects. wisdom of Kampung Naga community. In relation to social interaction context, The diagrammatic conceptual model of Qodariah and Armiyati (2013) pinpoint that the local wisdom is developed as an effort the local wisdom of indigenous people of to improve the results of the study so that Kampung Naga is implemented in terms it will be scientifically and theoretically of leadership, social interaction, way of beneficial to the research community. life, environmental awareness, cooperation, consistency, creativity, independence, togetherness, simplicity, METHOD and responsibility. In line with it, Prawiro This research uses field survey which is (2015) validates that the ritual of life cycle supported by literature review as well as is implemented through maternal the result of previous studies in relation to pregnancy, childbirth, circumcision, local wisdom in Kampung Naga. The data marriage, and prayer for the dead. The were gathered through literature study, ritual is derived from old Sundanese belief field observation, and interviews with key which has later been combined into informants. In this article, a descriptive Islamic belief. narration is used as a tool to describe the In terms of land law in Kampung Naga, real context focusing on physical context. Winardi (2010) has conducted study and The discussion about the content is confirms that the existence of customary supported by the result of previous land law often produces problems among research in order to formulate the holistic individuals and groups. The root of the diagrammatic conceptual model of local problem is merely on the dualism between wisdom in Kampung Naga. The national land law and customary land law diagrammatic model represents the logic that is sometimes generate opposite relationship among aspects that form the goals. Further, relating to sustainable logical concept of Kampung Naga environment content, Ramelan (2009) community. Referring to Ihalaw idea emphasizes that the forest in Kampung (2003) on how to build theoretical concept,

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Vol. 03, No. 1, February 2018 : 13-22 Views On The Manifestation Of Local Wisdom (Case: Kampung Naga, West Java) the aspects of local wisdom in Kampung manifestation of a house is a determinant Naga were established based on the variable, while the aspects of climate, result of this study and others. The topography, geography and other aspects themes are connected to each other to of the environment are modified variables. form conceptual formulation. This However, from a number of variables that formulation is far from perfection, it is determine the embodiment of the house, therefore necessary to complete the result based on James J. Fox's study (1993), of this study by conducting further Roxana (1990), Reimar (2004) on research which has not been included in Austronesian vernacular houses, there are this article. aspects that demonstrate similarities and differences. Different aspects need to be

viewed as 'local contain' (which is referred LITERATURE REVIEW to as a part of local wisdom) that Theoretically, to discuss Kampung Naga characterizes the uniqueness of particular as Kampung Adat (traditional village), is ethnic because of the culture and related to the discourse of vernacular and environment in which the community lives traditional architecture. Oliver (1997: xxi) is different. considers that vernacular architecture is Sartini (2004) philosophically expresses an architectural building that is about what local wisdom means. constructed without conscious volition. Terminologically speaking, local wisdom Tipnis (2012) argues that “...vernacular needs to be understood as local ideas that may be termed as something native and reflect the values of wisdom and are unique to a specific place, created without considered good to be implemented in the help of imported component and everyday life. Based on anthropological processes, and possibly built by the view, local wisdom is identified with local individuals who occupy that particular genius that reflects local identity that has place” (p.1, quoting Al Sayyad, 2006). unique character and unique ability. These Oliver emphasizes that all forms of unique abilities are characterized by: their vernacular (Latin=vernaculus=native) reliability in survival from outside cultural architecture are built to meet specific interventions; ability to accommodate, needs, accommodating the values, integrate, control and give direction and economies and ways of living of the cultural development. Local wisdom relies cultures that produce them. If such a way on a philosophy of values, ethics, ways is passed down from generation to and behaviors that are institutionalized in generation then it is referred to as tradition, tested naturally and in good traditional architecture. According to Noble value. (2014), the word tradition needs to be understood as a process that is content- packed procedures and material objects THE LOCAL WISDOM OF KAMPUNG derived through verbal information. So NAGA that, in the word „tradition‟ there are Hermawan's study (2014) on local wisdom contained three essences, i.e.: in Kampung Naga justifies that in the knowledge, instructions and procedures. society's view, buildings and environment In the context of the relationship between represent a cosmological hierarchy that is cultural and the shape of the house, philosophically meaningful. The world is Rapoport (1969) states that socio-culture divided into three categories: the (including religious aspect) in the underworld (the outer regions: saung

[15] LivaS: International Journal on Livable Space Agus Saladin lisung (a place for mashing the ), of gender. The front room of the house ponds, rice fields and gardens), the middle (tepas) is the male area, the central space world (residential area: house, mosque, (tengah imah) is neutral and the back bale patemon (meeting room), earth room (pawon/kitchen and goah/rice / aging) and the upper world (sacred forest: family staples) is the territory of women. the tomb of grandfather Singaparna as the The location of Goah requires special ancestor of Kampung Naga community). calculation associated with the wife's Synonymous with the cosmological birthday. philosophy of the Sundanese lands that Studying from research conducted by suggest that the underworld (earth) is the Ningrum (2012), traditional customs of place of human return after death; the Kampung Naga that are inherited include: middle world is where living things and the testament, mandate, consequence and world above are the places of the spirit. prohibition. Types of wills are in the form Similarly, a house is associated with three of a house (material, type of building, parts: the underworld (the bottom of house direction and size and room), farming (rice building), the middle world seeds, maintenance and harvest), ancient (palupuh/floor/the body of house building) heritage objects and places (Naga forest and the upper world (para=ceiling or the (ban) and tomb area (pasarean area). The upper of house building). types of mandate include: the pattern of The construction of a house needs to life (simple, togetherness and peace) and comply with the ancestral guidance ceremony (birth, tingkeban, circumcision, implying that human life as a microcosm marriage, death, nyepi, building, farming needs to be in harmony with the and hajat sasih). Type of consequence macrocosmic world (the universe). includes: violation of tradition (feelings of Harmony with nature is indicated by the guilt). The types of prohibitions include obligation of using material from the speech (12 kinds of ceremonies), deeds surrounding natural environment (which is (work together, joint activities, chat and dominated by wood material). The meeting), objects (material from walls, maintenance of sacred forests adjacent to guest chairs, new varieties of rice, and settlements aims to maintain the electricity). sustainability of natural resources. The results of Prawiro's study (2015), Buildings are located face to face. The explained that rituals and celebrations in same function of space in a single house the Kampung Naga are related to life with that of another house is located side circle: pregnancy, birth, circumcision, by side. This is a reflection of the harmony marriage and death. These events are of social life. Bumi Ageung is the center of always followed by selametan associated the sacredness of the settlements where it with the plea for safety, blessing and is used to store heirlooms of heritage protection of the Almighty, and the objects. While Bale Patemon is used as a expression of happiness and gratitude. community gathering place. The principle Ritual is a form of adherence to traditions of togetherness among the people is inherited by the ancestors. marked by the Kampung (rice barn) Winardi et al. (2010) through his research whose function is to store the rice states that the status of land ownership in collected from the donation of each family. Kampung Naga is a common property of It is intended to help the people in need. indigenous peoples in the form of ulayat The spatial arrangement within the house (ancestral descendants) rights and private is related to the division of roles in terms

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Vol. 03, No. 1, February 2018 : 13-22 Views On The Manifestation Of Local Wisdom (Case: Kampung Naga, West Java) rights. Quoting Budiono et al (1999) from is a traditional village of Sundanese the objects in the area of the village which people, located in the valley of Ciwulan is the joint authority is: the field (the river, and is surrounded by hills and rice ceremonial place), Bumi Ageung (the fields (figure 1). The entrance to sacred building), Leuit (rice barn belongs Kampung Naga from the highway is a to the community), Saung Lisung (where footpath with hundreds of steps down. The pounding rice), Bale (gathering place of position of Kampung Naga is lower than citizens) and mosques for worship. the main road. Overall Kampung Naga Individual authority includes: Imah/Bumi settlement is in a valley where there is a (residential house), MCK, fish pond, river flows in it. The selection of such sites livestock store, and rice fields. The land is related to the beliefs of the residents ownership system in Kampung Naga is stating that the location of Ciwulan River is conversion by using the mechanism of a fertile area for agricultural land. recognition of rights and affirmation of In the north there is a hilly forest. The land rights of ulayat. Land ownership is forest is a forbidden forest defined as an evidenced by a statement based on area that needs to be preserved to agreement of indigenous peoples and maintain a natural balance. The hilly

Figure 1. Map of Kampung Naga, West Java (source: Saladin 2006) traditional leaders. topography is remaining natural without disturbing the balance of nature. This is PHYSICAL ASPECTS OF KAMPUNG characterized by the construction of stone NAGA SETTLEMENT staircase (sengkedan) for pedestrians in 1. Topographic aspect the highest areas. In the forbidden forest Kampung Naga is located at the edge of there is an ancestral grave. Ciwulan River the highway between Garut and is a place for ablution when ritual for , West Java. Kampung Naga ancestral grave conducted. The occupant

[17] LivaS: International Journal on Livable Space Agus Saladin of Kampung Naga are the adherents of side, there is a special building where the Islam, but they still perform customary traditional heirlooms are stored. beliefs. In a certain month they perform The orientation of building is in East-West Hajat Sasih ceremony, that is a traditional direction, while the door (opening of the ceremony of cleaning up the village, house) is in the north-south. Such bathing in the river, and performing rituals orientation is related to the orientation of to honor their ancestors. the sun, so that the inside of the building 2. Spatial Patterns is protected from direct sunlight. The houses are plotted harmoniously with the The center of Kampung Naga is a public natural environment. Fish ponds, goats' open space, the house of Puun (traditional cages, Leuit (rice ), Saung chairman of Kampung Naga), mosque, Lesung (rice pounding), and rice fields are and Bale Warga (community meeting located around the houses area and they hall). The Occupant‟s houses are located are traditionally managed. The whole around the center. The houses are village settlement is surrounded by hilly relatively similar in shapes and sizes, forest and rice fields, streams of river and except the Puun's house that it is wider gardens. The occupant perceives that than others. The mosque and community they should unify the nature with the meeting hall are relatively larger in size process of life. compared to the size of houses. In other

Figure 2 : Site Plan of Kampung Naga (Source: adapted from Indartoro, 1987)

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Vol. 03, No. 1, February 2018 : 13-22 Views On The Manifestation Of Local Wisdom (Case: Kampung Naga, West Java)

a b c

Figure 3: a.Saung lesung (rice pounding), b. living house, c. Open space, Puun‟ house, Mosque, and Bale Warga (community meeting hall).

3. Building Construction and Material material (such as tiles) is considered taboo, since the element of ground is The houses in Kampung Naga are stilt associated to the death that it is houses with 60-80 cm in height above inappropriate laid next to the top. Rattan ground level. This construction is used to rope is used as connection straps in avoid soil moisture, prevent the damage of construction system. It assumes that the floor material due to weathering, and building structure of house is resistant to protect the occupants from animal‟s the earthquake phenomenon. In fact, disorder. The foundation is erected on a Tasikmalaya (relatively near to the stone pedestal. The main construction of Kampung Naga) earthquake on the house is supported by columns and September 2, 2009 did not cause the wooden beams. The floor is made of building in Kampung Naga collapsed. wooden boards or flakes. The While, thousands surrounding houses walls are made of wooden planks and which were made of brick or concrete woven bamboo, while the doors and were damaged. It is possible to assume windows are made of wood and woven that this phenomenon relates to the bamboo. Natural air flows through the characteristic of wood and bamboo jalousies of windows, the doors and the materials which is flexible to all direction pores of woven bamboo walls. movements. Roof construction is made of wood and 4. Diagrammatic Conceptual Model on bamboo, while the roof cover is made of Local Wisdom in Kampung Naga ijuk (fiber from palm trees). The Julang Ngapak (wings of birds flapping) roof From a number of sources and research shape and ijuk roof cover material are (Hermawan, 2014, Saladin, 2017, affecting in reducing the room‟s air Ningrum, 2012; Prawiro, 2015; Winardi, temperature. The use of soil roof cover 2010), it can be summarized that local

a b c

Figure 4. a. natural stone used for retaining ground; b. Building position to the retaining ground; c. the ablution room of the mosque.

[19] LivaS: International Journal on Livable Space Agus Saladin wisdom in Kampung Naga has been associated with the existence of manifested in several aspects as being ancestral graves and thoughts of described through diagrammatic nature preservation (plants and water sources and protection against the

Figure 5: Diagrammatic Conceptual Model conceptual model as follows: occurrence of landslide disaster); 2) neutral value is the location of the a. The manifestation of local wisdom in dwelling; 3) profane value is for make a the Hierarchy of Space Values based living location. Physical building is also on the harmony of human-God and associated vertically and divided into: ancestors, human-human and human- 1) sacred value hierarchy for the top of nature the building/roof (the place of the spirit); The division association of the worlds 2) neutral for the body of the building, in terms of the upper world, the middle and 3) profane for the bottom of the world and the underworld, is based on building. Horizontally the hierarchy of a vertical sacral-profane value sacred-profane value is also hierarchy. It is manifested in the zone manifested in the functions of the division of the settlement and physical building with the center of sanctity on areas of the building. Horizontally it is Bumi Ageung as a place to store manifested in the spatial layout of the heirlooms; neutral zones including settlement. The vertical settlement residential and social/public facilities; consists of a hierarchy of values: 1) and a profane zone for agricultural sacred value is for hilly terrain that is land. Local wisdom that requires the

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use of natural building materials from ownership of private homes and the surroundings represent the livelihoods. existence of the awareness to preserve

the natural potential that must be maintained because it is CONCLUSION environmentally friendly. Local wisdom perceived by Kampung b. The spaces within the residential Naga community is manifested and building are divided into the gendered applied in various aspects of life. space that should be used for both men Consistent and continuous application and women ensures the continuity of the existence of tradition and physical form that is still This appropriateness is related to the recognized and experienced by society in habit of living with patrilineal patterns. general at the present time. Significant The perceived value for man is more aspects of local wisdom become appropriate for outdoor social relations. embedded in daily life with respect to It is causes the area in the proper maintaining the unification of the concept house for men is tepas (guest room) of the relationship between human-God while the living room as a place for and ancestor, human-human and human- family gathering is considered as a natural in the practice of providing shelter, neutral space. The kitchen space in social norms, land tenure status and daily life is widely used by women so it space allocation for activities between is considered a women's space. male and female inhabitants. Interpersonal buildings are facing each other related to the purpose for each family to maintain harmony in life. ACKNOWLEDGMENT c. Manifestation of local wisdom on social This paper is part of a research report norms funded by a research grant from the Local wisdom essentially exists in the Ministry of Research on Technology and form of testaments, mandates, and Higher Education, 2017-2018. prohibitions. These three forms of life are applied daily through the physical REFERENCES manifestation of the home, relating to agriculture, place associations, life Astuti, Yuni S. (2016). Pelestarian processes (from birth to death), morals Kesenian Khas Kampung Naga Desa Neglasari Kecamatan Salawu Kabupaten and attitudes of living. Tasikmalaya. In Jurnal Geografi. Vol. 4 (1), p. 5 d. Manifestation of local wisdom on land Hermawan, Iwan. (2014). Bangunan Tradisional Kampung Naga: Bentuk ownership status Kearifan Warisan Leluhur Masyarakat Sunda. The status of land ownership according In Sosio Didaktika: Vol. 1 (2). to adat (tradition) is categorized into Ihalauw, John J. O. I. 2003. Bangunan customary property rights and Teori. Salatiga: Fakultas Ekonomi UKSW individual property rights. The Indartoro (1987). Kampung Naga: A Study customary property right is related to of Relationship between Beliefs, Tradition the right of joint authority over public snd the Pattern of Traditional Village, facilities in the village. While individual Jogjakarta: Dept of Architecture Faculty of rights are related to the right to Engineering Gadjah Mada University.

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