INTERNATIONAL JOURNAL OF BUILT ENVIRONMENT AND SUSTAINABILITY Published by Faculty of Built Environment, Universiti Teknologi Malaysia Website: http://www.ijbes.utm.my IJBES Special Edition 2(4)/2015— 13th APSA Congress 2015, 284-291 Spatial Arrangement of Coastal Sama-Bajau Houses Based on Adjacency Diagram Iziq Eafifi Ismail*, Abdullah Sani Hj. Ahmad Department of Architecture, Faculty of Built Environment, Universiti Teknologi Malaysia, Johor, 81310, Malaysia. *Email: [email protected] History: ABSTRACT Received: 24 May 2015 Accepted: 01 August 2015 Available Online: 30 November 2015 This research studies the diversification of space distribution in selected Sama-Bajau dwellings along the north coast of Sabah: Kudat and Pitas; and east coast of Sabah: Mabul Island. This Keywords: study investigates the frequency of spatial arrangements in Sama-Bajau coastal houses as a Coastal dwellings, Sama-Bajau, Spatial distribution, preliminary step in understanding their ideal home based on the existing socio-culture and Frequency, Adjacency Diagram. economic practice. Adjacency Distribution Diagram by Mushtaha et al (2011) is used for simpler and compact visual diagram that explains the space distribution in each house attended. DOI: This paper is exploratory and applies a qualitative method. This study suggests that the spatial 10.11113/ijbes.v2.n4.96 distribution amongst coastal Sama-Bajau consists of Dynamic interconnectivity (Type A), linear configuration (Type B), Anarchy configuration (Type C and D) and Modernist influence (Type E). The frequency of given types is found to weighs more on Type B, which is a linear configuration from the entrance towards guest area and ending up to the living area. 1.1 Socio-economics 1. Introduction Sama-Bajau is one the largest ethnics in Sabah making up approximately Internally, the A’a Sama proclaims themselves as A’a Dilaut, which 477 000 people in Sabah (Department of Statistics, 2013). However, means Sama on the sea, or A’a Dea, in reference to the A’a Sama living this number is not exactly accurate given the census was done on citizen permanently ashore- strand of villages along the coast or islands whom legally considered national by the government of Malaysia. A particularly in the Semporna region (Sather, 1997; 2001). They were perpetual problem seemingly yet to find a decisive solution is the once nomadic hopping from one area to another in order to find fertile growing number of illegal immigrants particularly in the east coast area fishing grounds (Chou, 1997; Lowe, 2003; Nolde, 2009). However, as of Sabah. Despite the fact that this hidden numbers have becoming much time progress and the influence of modernization imposed, they have of a concern, it doesn’t change the reality that these people have slowly been slowly sedentary and slowly settled on land. The term Bajau is adapting life in their new ground. Many of them consist of nomadic 1 originally given by outsiders to this people though the Bajau themselves Bajau people who rely predominately on sea as livelihood, have become prefer to be called Sama- Jomo Sama, as in west coast Bajau and A’a accustomed to the land which provide them with much commodity in Sama, as in the east coast, both of which considered as part of Sama these modern days. While immigrating only started to intensify during people (Sendera & Nornis, 2008). The west coast Bajau are able to the late 1960s due to the armed conflict in Southern Philippine. The utilised the land for crop plantations (Kling, 1995) and even involve in vanguards for the influx of Bajau people have occurred for hundreds if commerce (St John, 1974) though some portion of them are still rely not thousands of years. This major influx in various level and period on fisheries as their main source of income. These sea-reliance west have created the Jomo Sama, the term synonymous with inland Bajau or coast Bajau are mainly detached from agricultural activities due to their specifically pointing towards the west coast Bajau. The contrapuntal of skill being limited to what they inherit from their parents. The landed Jomo Sama would be the A’a Sama or the east coast Bajau 2 whose lives productivity has been subsistence and boat still their main revolve around the sea- scouring through the vast open water for marine transportation while the houses are built along the coasts to fit their resources as part of their daily living. _______________________________________________________________________________________________________________ 1Bajau Laut, which is part of the Sama-Bajau people in Sabah is considered one the sea nomads in Southeast Asia. This large group of sea nomads consists of three major ethnolinguistic groups influenced by location, speech pattern, history and culture: Mokens in Mergui archipelago, Orang Suku Laut of Riau-Lingga archipelago and Bajau Laut in Sulu archipelago. (Lapian & Kazufumi,1996; Chou, 2006). 2There have been confusion with the usage of Bajau terms advocating location within Sabah for example east coast and west coast. East coast Bajau are synonymous with the term Bajau Laut or Sama Dilaut (Sather, 1997) due to the majority of Bajau population there are still tied to the sea living while those in west coast have a total reliance towards the land based livelihoods. However, these terms proved to be inaccurate due to the many west coast Bajau still heavily dependence on sea for their livelihoods thus the omnipresence of coastal dwell- ings along the west coast in Sabah. 284 lifestyle. The coastal dwellings as ubiquitous as it seems, are not only The Sama-Bajau might have fond association with their cultural associated itself with the Bajaus, but also other ethnics that relies heavily landscapes, but from the environment itself the Sama-Bajau have on sea products, thus creating the fishing villages. In Sabah alone, ethnics realigned their socio-economic practices and adapting to any changes like Iranun and Suluk both settled themselves on the coastal areas and imposed upon them. The changes in socio-economic among Sama-Bajau many of which are located directly above the water by stilt support. In can be said as vertical mobility where they slowly reconstituting Pitas 3, findings have suggested that ethnic Sungei, who mostly found on themselves by the way they anchored themselves at one place they the riverside, have settled along the north coast of Pitas. These coastal deemed suitable. This suitability might result from the economic Bajau could be the subject that fills the interstice between the fully stability a certain household achieved. However, major sedentary sedentary Bajau and those nomadic Bajau who are yet to find a place to process could be the result of Islamisation among the nomadic Bajau. permanently anchored onto. The multitude of coastal Bajau could be the Sendera (2007) in her studies mentioned that the Islamisation of key to determine the natural progression of a nomadic sea Bajau in the nomadic sea Bajau 6 calls for disciples to settle down in order to perform past towards the urbanized Bajau in the contemporary. This vertical prayers at ease. This process could have been on- going for centuries mobility of Sama-Bajau 4 as mentioned by Saat (2003) could be in by the but many of the current coastal dwellings of Sama-Bajau are relatively inherited cultural values and the changing socio-economics of which in new. Those who have settled way earlier could have moved further turn changed the worldviews and built environment of Sama-Bajau. inlands to form what would be a modern west coast Bajau. It is without doubt that the transitions have created spaces in the coastal dwellings 1.2 Built Environment resembling the spaces of their previously nomadic lifestyle– the boat- house. The boat-house itself has evolved in terms of functions and Built environment is in fact a vast subject to be touch upon and built physicalities. In the east coast, the Bajau traditional boats consist of two environment alone can define the identity of Sama-Bajau as it depends most prominent and discernible types- Boggo-Boggo and Lepa-lepa 7. heavily on the beliefs that have been practiced by the community for Each of which considered as Biral or collateral boats and main boat generations. It has been a debate as to whether the Sama-Bajau in the respectively. Sather (2001) mentioned that not all Bajau in the east coastal area could have possessed a concrete cultural nexus that could coast are able to build their own boat before post-independence period, have very well off being preserved or even to cause conservationist to 8 5 many of them procure it from the other Sama-Bajau community . Most think about conservation. Basically the individual abodes are grown out notably, the finest Lepa-lepa constructed would be from Bum Bum of basic necessities and build for temporary station while they wait for Island by Sama Kubang (Sather, 1997). The term ‘finest’ would relate better opportunities elsewhere. There are many aspects that can be back to the workmanships of the Boatwright with exquisite carvings and touched in the realm of built environment. As mentioned in Jusan & colorful fabrics. However, this Lepa-Lepa is not practical to the Sulaiman (2005), there are concrete and abstract aspects to be explored. common Bajau as they prefer a more basic approach due to their The concrete aspects consist of existing features, spatial organization, rudimentary lifestyle. settings, physical expression, and etc. Abstract on the other hands related to the cultural landscape. While Sama-Bajau’s built environment is short on noticeable physical artifacts, they are rich in culturally diverse Sedentary process among Sama-Bajau or ‘ sedentarization ’ is part of the use of landscapes whereby the environment is part of the mechanism historical facts that sees many nomadic Bajau Laut came to settled that drives their life to these days.