ISSN 2549-6913...engineering, and architecture and built environment, which includes structure and...
Transcript of ISSN 2549-6913...engineering, and architecture and built environment, which includes structure and...
ISSN 2549-6913
JOURNAL OF CIVIL ENGINEERING, ARCHITECTURE AND BUILT ENVIRONMENT
Journal of Civil Engineering, Architecture and Built Environment is a peer reviewed journal
published two times a year, February dan September, in English-language being distributed
worldwide. It aims to promote the collaboration of civil engineering, architecture and built
environment. The focus is provides an international forum for the publication and
dissemination of theoretical and practice oriented papers, dealing with problems of civil
engineering, architecture and built environment. The journal covers both discussion of civil
engineering, and architecture and built environment, which includes structure and
construction, project management, transportation, hydrology, architecture planning and
design, heritage and conservation, landscape, built environment and other scopes that are
relevant.
ISSN 2549-6913
Journal of Civil Engineering, Architecture and Built Environment Vol. 1, No. 2, September 2017
Table of Contents
Total Ergonomic Approach and Local Advantage in Technical Planning of Pura Dalem Regions in the Village of Tumbak Bayuh, Mengwi-Badung Regency Sutarja, Sudhita, Sudarsana, Lanus, Agung Yana
38-41
The Impact of Tourism Industry at Lovina Tourism Area (A Study of Local Community Attitude) Agung Putu Sri, Ratnasari, Sri Aryanti
42-49
The Development of Bale Banjar Architecture in the Traditional Village of Perasi, Karangasem Regency Susanta, Lanus
50-54
Local Wisdom as a Traditional Disaster Mitigation and Its Implementation in Jatiluwih Village, Tabanan, Bali Widiastuti
55-61
Interpretation of Ornaments on Balinese Meru Concept Widya Paramadhyaksa
62-70
Analysis of Tourism Strategic Area Development for Bali Martha Jaya, Sugarcane, Anom Wiryasa
32-37
Revealing the Existence of Animal Statue as Dwarapala in Some Sacred Buildings in Gianyar Regency, Bali ColetaPalupi Titasari, Zuraidah
18-23
Journal of Civil Engineering, Architecture and Built Environment, Vol. 1 No. 2, September 2017
55
Abstract
Environmental damage makes disaster an integral part of human life today. Consequently disaster mitigation also becomes an
integral strategy in the planning of the built environment. Whereas since ancient times, traditional community has a built
environment planning strategy that aims to prevent its people affected by the disaster. This study aims to understand how
traditional Balinese society plans their built environment and its implications in the setting up of the built environment in Jatiluwih
Village, Tabanan Regency, Bali. This study used a qualitative method with emphasis on field observation. Potential disaster in this
village is flood, landslide, and volcano erupted. The results showed that the arrangement of Jatiluwih Village has fulfilled the rules
of disaster mitigation. This is due to the application of the concept of Tri Hita Karana, Tri Angga, and the determination of
Karang Tuang, which is the local wisdom of traditional Balinese society. This concept is well worth applying to modern spatial
planning as disaster mitigation.
Index Terms—local wisdom, disaster mitigation, spatial planning,
I. INTRODUCTION1
The beauty of rice fields in Jatiluwih Village is a
combination of natural harmony and unique and diverse
Balinese culture, guided by Hindu philosophy. To maintain
the sustainability of agriculture in Jatiluwih, its agricultural
development is always based on the implementation of the
concept of "Tri Hita Karana".
This concept aims to balance the relationship between
human and God, human relationships with humans, and
human relationships with nature. The beauty of rice fields in
Jatiluwih Village is a special attraction for tourists, both
foreign tourists and domestic tourists. The uniqueness of the
natural blend of nature, agriculture, and Balinese culture has
made Jatiluwih Village to be nominated as World Natural
Heritage by UNESCO (United Nations Educational,
Scientific and Cultural Organization). Another uniqueness of
this area is its blend of natural beauty and culture rarely
found in other places. Typical terraces of rice fields, with
land management using the traditional way that is loaded
with cultural values.
Agriculture with terracing system and subak irrigation
traditional organization is still a mandate of ancestors that
still exist until today. Culture of agriculture makes the
people of Jatiluwih Village still respect the natural
environment and at the same time preserve the culture, so it
can be implicitly seen that the concepts of Tri Hita Karana
inspire the Jatiluwih Village community to maintain its
sustainability.Bentuk bentang alam yang bertransis memiliki
resiko kebencanaan karena pemotongan garis kontur untuk
memenuhi kebutuhan manusia (Paimin, dkk, 2009).
Therefore, it is required a land-management strategy to
anticipate the occurrence of disasters (AW Copburn, et al.,
1994). Mitigation is intended as a series of efforts to reduce
disaster risk, both through physical development as well as
awareness and increase capability of dealing with the threat
of disaster.
A landslide disaster may be resulted from natural and
man-made conditions. Natural conditions that increase
vulnerability to landslides, namely land with high slope,
texture and depth of solum soil, vegetation land cover,
surface water flow properties and so forth. While the act of
human intervention, among others, land cultivation and
building construction on land with a high slope, vegetation
clearing, excavation and other mining activities.
Widiastuti1
Department of Architecture
Engineering Faculty, University of Udayana
Local Wisdom as a Traditional Disaster
Mitigation and its Implementation in Jatiluwih
Village, Tabanan, Bali
Journal of Civil Engineering, Architecture and Built Environment, p-ISSN: 2549-6913
The role of local knowledge in reducing the risk of
natural disasters began to be explored by many disaster
mitigation researchers. Local knowledge attracts many
researchers because of its precision to prevent many
casualties due to natural disasters (Jigyasu 2002; Howell
2003; Cronin et al., 2004; Haynes 2005; Mitchell 2006;
Dekens 2007). According to Mercer et al., (2007) local
knowledge is existing knowledge and believed by local
communities over a period of time through the accumulation
of experience, community relationships with nature,
community practices and institutions and it is passed
between generation to generation.
The sloping condition of the Jatiluwih Village site has the
risk of such disaster. But until today Jatiluwih village
maintained its sustainability and free from major disasters.
This is thanks to a traditional spatial pattern that takes into
account the natural factors as the guiding point.
Traditional site planning and building proved to be
capable of preventing the destruction of nature and
providing security for humans living in it. It is necessary to
explore and develop traditional planning concepts by
adapting modern technological capabilities to create a
sustainable built environment.
II. METHODOLOGY
This research uses qualitative approach by using
qualitative data in the form of visual data (images) form of
construction and landslide location. All of these data were
obtained either primarily through field observation or
secondary data based on the Regional Disaster Management
Agency (BPBD) of Tabanan Regency. Instruments used are
cameras, field sketches and check lists.
The data obtained are then interpreted, whose results are
cross-checked with existing research reports and theories.
Conclusions are based on interpretations to answer the
research objectives described at the beginning of this paper.
III. BALINESE SPATIAL AND ARCHITECTURAL CONCEPTION
Tri Hita Karana meaning three causes of perfection. In
this belief, everything consists of three elements, they are
soul (Atman), body (Sarira), and power or capacity
(Trikaya), individual is created when athma integrates into
Sarira. From there three physical qualities are created, they
are, physical power (kaya), capacity to speak (wak) and
psychological power (manah). Balinese were seen three
causes of prosperity, wealthy, safety and happiness.
Firstly, Ida Sang Hyang Widhi Wasa/God as a creator,
preservator, and destroyer. So wherever they go, whatever
they do, God always placed. Seemly, they won’t to separate
with their God, thus they become religious. Secondly,
Balinese society realise that they cannot live alone, they
need each other, then they create communal organisation
(desa pakraman, subak, sekaa teruna etc), which are based
on religion lead to public interest. Tri Hita Karana concept
as one pattern to know why Balinese society has safety
feeling. Tri Hita Karana concept becomes the pilot in
setting the environment, social interaction, economic and
technology activity also other social regulation. The three
crucial interactions within this philosophy are harmony
relation between human being to God and human being to
other environment life and human being to the nature.
This concept is always paramount in the understanding
and explanation of existing institutions and in the
development of policy. Philosophically, when we talk about
environment we are also talking about culture and vice
versa. If we care for or rehabilitate the physical environment
we are also enhancing our sense of belonging and holding on
to culture. The philosophy of Tri Hita Karana is recognized
as the basis for development planning within the Province.
The three crucial interactions within this philosophy are
harmony relation between human being to God and human
being to other environment life and human being to the
nature. This concept is always paramount in the
understanding and explanation of existing institutions and in
the development of policy. Philosophically, when we talk
about environment we are also talking about culture and
vice versa. If we care for or rehabilitate the physical
environment we are also enhancing our sense of belonging
and holding on to culture
For the Balinese, the universe is divided into three layers
of hierarchy of space value: sacred, neutral and impure also
like three parts of human body: head, body, and legs. This
ethics is applied to the parts in the universe which are
divided into high place as head, the most sacred place, the
future, the middle part is body, neutral, and the lowest part
is valued as foot or impure. In regional layout, the mountain
is head, the most sacred, lowland is body, and the sea is foot
or impure. This conception named “Tri Angga”.
Fig.1: Concept of spatial structure
(Source: Sularto, 1987: 17)
A. General Conception of Spatial Structure
According to the Tri Angga conception, Mount Agung
as the highest summit in Bali is the most sacred place. Based
on this concept, Bali is divided into two parts which is
northern Bali and southern Bali. All concepts will follow this
division. The most sacred orientation is Mount Agung and
the most impure is the sea. Based on this concept, the most
sacred zone in the houses (pekarangan) in southern Bali is
the northeastern part and in northern Bali is the southeastern
part.
Journal of Civil Engineering, Architecture and Built Environment, Vol. 1 No. 2, September 2017
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Fig.2 Regional Concept of Bali Island
(Sources: Sularto, 1987; Gelebet, 1986; Parimin, 1986;
Saliya, 1975; Budiharjo,1985)
B. Building Construction
Buildings are the representation of human body. It has
head, body and foot and each part has certain sacred level.
The roof as the head is the most sacred part of a building,
the wall as the body of the building which is the most neutral
part, whereas the floor is the foot of a building and is the
most impure part of a building.
The same as the previous mentioned concept, the details
in Bali traditional architecture has certain level of holiness.
The column, for example, consist of three parts, which are
head, body and foot. The placing of ornaments also obeys
the value of the building. Certain ornament is placed on the
head, the other on the body and there are also some types
which are placed on the foot. The building material also has
its value system which determines its use. Some timbers are
only used for the temple and the other for houses.
Fig 3. Concept of architectural detail
(Source: Sularto, 1987; Gelebet, 1986; Parimin, 1986;
Saliya, 1975; Budiharjo,1985)
Fig 4 Concept of architectural detail
(Source: Sularto, 1987; Gelebet, 1986; Parimin, 1986;
Saliya, 1975; Budiharjo,1985)
Building construction is made without using nails so it is
more dynamic to face the earthquake. Connections generally
use pegs or rope ties (mainly on roof coverings).
IV. THE QONSEQUENCES ON SITE PLANNING AND
BUILDING DESIGN
4.1 Site Planning
Tri Hita Karana and Tri Angga spiritual approach that divide
the space in 3 levels of purity both vertically and
horizontally. The holiest zone (main) is the most sacred
place, the zone of God. Neutral zone (madya) is a place for
human activity. The least sacred zone (nista) is the place of
other beings other than human beings.(See figure 5).
Fig 5 Concept of architectural detail
(Source: Sularto, 1987; Gelebet, 1986; Parimin, 1986;
Saliya, 1975; Budiharjo,1985)
Implementation of this concept is that spatially Balinese
will not build their settlements on mountains or other
highlands because it is considered as the place of the gods.
The Balinese also will not build a settlement on the edge of
most impure
B
a
s
Bas
Downstream water
upstream
north
mont Agung
Bali South
Bali North
most impure
most sacred
Most sacred Wall imaginative upstream
Downstream
water
Downstream
water
Utama
(head)
Madya
(Body)
Nista
(Foot)
Utama
(head)
Madya
(Body)
Nista
(Foot)
Nista
(Foot)
Madya
(Body)
Utama
(head)
Journal of Civil Engineering, Architecture and Built Environment, p-ISSN: 2549-6913
the sea, rivers, valleys, ravines, or on the river banks,
because it is considered as a dirty place both physically and
spiritually. The Balinese will build their settlements between
the two places, on relatively flat land.
Another implementation is when going to build
traditional architectural settlements, the Balinese will choose
the land in accordance with the traditional rules that apply.
The remaining land that is not feasible for use as a
settlement referred to as Karang Embang, and Karang
Tuang. As a consequence of the above concept, traditional
Balinese settlements will not be built on the beach, in
mountains, ravines or flooded areas, and areas prone to
earthquakes (see Figure 3.4). The picture shows the location
of traditional villages in Gianyar that are separated from
each other. The morphology is fully formed from traditional
Balinese architectural concepts as described above. The area
between villages is the Karang Embang which is generally
land which due to its topography, geology, and hydrology
condition is prone to disaster.
Fig 6. Spatial Application of Balinese Cosmology
Conception in Gianyar 1906
(Redraw from: KITLV, Leiden:Carte No F,8,7)
4.2 Building Design
Traditional rules of traditional Balinese construction
system, implemented in one building with another have their
own values. One is dynamically linked so that it can
withstand loads and forces arising from the earthquake.
The bond as a whole uses a connection system of pegs
and or rope bonds. With this system the construction bonds
are not rigid, allowing the building to adapt the movement
of the earthquake.
V. IMPLEMENTATION ON VILLAGE JATILUWIH
5.1. Spatial Implementation
Limitation areas are areas whose designations are limited
by limiting factors. Limiting factors may be permanent and
some are non-permanent. In Jatiluwih Village the limitation
area is more limited by permanent limiting factors, such as
topopography that is generally quite difficult to control. The
area is located in the mountainous area at the foot of Mount
Batukaru which has a steep slope, with activities that can be
developed only in the form of forestry or protection forest.
Disaster prone areas are those that have the potential to
be affected by natural disasters. Natural disasters are
considered to be limited to natural disasters that may or may
have occurred in Jatiluwih Area. Areas classified as prone to
natural disasters in Jatiluwih Village are as follows:
Type A Zone: Potentially landslide zones on mountain
slopes, mountain slopes, hillsides, hillsides and river cliffs
with a slope of more than 40%, with altitudes above 2000
meters above sea level.
Type B Zone: Potentially landslide zone at the foot of the
mountain, mountain foothills, foothills, and river banks
with slope ranges from 21% to 40%, with an altitude of
500 meters up to 2000 meters above sea level.
• Type C Zone: Potentially landslide zone in upland,
lowland, plain, river cliff, or river valley with slope ranges
from 0% to 20%, with an altitude of 0 to 500 meters above
sea level.
. Fig. 7 Typology of Landslide Zone Potential Based on
Hydrogeomorphology Review
Source: RTRK World Cultural Heritage Jatiluwih
Based on the Hydro-geomorphology Study Results,
Jatiluwih Village is located in Zone A of 3,339.66 ha (±
72.54%), Zone B is 1,103.39 ha (± 23.97%) and a small part
of Zone C is 160,94 ha (± 3.50%). Thus most of the lands in
Jatiluwih are proned to landslide. These lands are generally
valleys and ravines.
The settlements in Jatiluwih generally lie in zones that are
not included in the risk zones above. The traditional rule-
based site selection places settlements on the highest non-
Journal of Civil Engineering, Architecture and Built Environment, Vol. 1 No. 2, September 2017
59
mountainous flat lands. Google imagery photos show the
morphology of settlements in Jatiluwih that are separate
from one another. Between the settlements lie the valleys in
the form of rice fields or forests.
Fig 8 Morphology of Settlements in Jatiluwih
Source: google earth, 2018
The picture above shows the position of 2 pekraman
villages in Jatiluwih namely Pakraman Jatiluwih Village and
Pakraman Village of Gunungsari. Among the 2 villages,
there are terraced paddy fields and some forests. In
accordance with the calculation of traditional rules,
settlements always lie in a zone that is safe from the threat
of disaster. The two villages are located on the most flat
land and the highest of the land surface of Jatiluwih village.
Detailed positions of the two villages are illustrated in the
map as follows.
Fig 9 Morphology of Settlements in Jatiluwih
Source: Redrawn from Google Earth
5.2. Architectural Implementation
The traditional Balinese house compounds in Jatiluwih
generally consist of: Jineng, Umah, Bale Gede, Sanggah.
One of the characteristics of Balinese house is Jineng. This
building serves as the rice barn, the main product of
Jatiluwih village. The number of Jineng depicts the number
of household heads living in one house yard.
Fig 10 Morphology of house compounds in Jatiluwih
Source: Observation. 2017
Fig 11 Morphology of house compound and its Jineng in
Jatiluwih
Source: Observation. 2017
Desa Pekraman Gunungsari
Rice field and forest
Desa
Pekraman
Jatiluwih
Desa Pekraman Jatiluwih
Permukiman Permukiman
Non Built
Up Zone
Jineng
Jineng
Jineng
Jineng
Journal of Civil Engineering, Architecture and Built Environment, p-ISSN: 2549-6913
Jineng building construction system is in accordance with
the principles of traditional Balinese architecture of using
bonding pegs, not nails. With this system there has never
been a case of jineng building in Jatiluwih collapsed due to
earthquake.
VI. DISCUSSION
As a region with contours that are so steep, disaster is a
frequent occurrence in Jatiluwih. Disasters in general are
floods and landslides. Last year, it was recorded 2 times
disaster occurred in this village. First on December 7, 2017
there was a landslide piling up the streets. Landslide occurs
because of long rain with high rainfall. Then followed on
January 23, 2018, it was also landslide for the same cause.
In previous years there were also landslides every rainy
season.
Fig. 12. Landslide on December 7, 2017 (left) and January
23, 2018 (Right)
(Source: Bali Post)
When observed more closely, the location of the disaster
is almost always located in the rice fields and valleys located
between two traditional villages (Jatiluwih and Gunungsari).
Disaster closest to the settlement occurred on the edge of
the road which is the boundary between settlements and rice
fields. But it happens because the land is a cliff cut for the
road construction.
The phenomena of disaster occurring in Jatiluwih Village
indicate that Balinese traditional values for establishing a
safe zone for settlements are appropriate. Through the local
wisdom, it is determined zones that are eligible for
habitation and which are not feasible for settlement. Local
wisdom is able to become a form of disaster mitigation for
the people of Bali so as to prevent natural disasters.
Fig. 13 The concept of Zoning in traditional settlements in
Jatiluwih
Likewise, traditional building constructions built with the
shapes and calculations corresponding to topographical,
geological, and local climate conditions to safeguard
residents from earthquake disasters. Building construction is
designed to withstand earthquake disaster.
The ability of traditional Balinese people to mitigate the
impact of this natural disaster is in accordance with the
principle of survival by almost all people called "wisdom to
cope with the local events" (Syamsul Maarif, et al, 2012).
The accuracy can be achieved thanks to the experience of
life that is experienced repeatedly so as to create local values
which is adaptable with the local conditions. In addition, the
obedience of all generations to continue to apply the cultural
heritage of ancestors in the form of traditional rules to make
the Jatiluwih community protected from natural disaster.
VII. CONCLUSION
Traditional local wisdom has proven to be a disaster
mitigation. The local wisdom is the norms that regulate the
development of traditional built environment. In this
context, it is the selection of building site and the use of
construction system adjusted with the local conditions.
The accuracy of the local rules is fulfilled thanks to the
experience that is passed continuously in the face of disaster.
The experience is coupled with adherence by successor
generations for generations to avoid natural disasters.
ACKNOWLEDGMENT
I would like to thank the Village Head and Jatiluwih
community who have provided information and allowed to
take photographs of the house. To the Head of the Regional
Disaster Management Agency (BPBD) of Tabanan District
who has provided information on disaster mapping in
Jatiluwih, and Studio 6 design studios who have helped
completing the figures in this article.
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