Mieliteko Home Improvement

Reproductive cycle in Minang society impact on the order of the ancestral lands of the house.

There are four important aspects of Minangkabau social life which are well known by many people. This is reflected in the research Cecilia Ng, a graduate of the Australian National University who specializes in the basic principles of organization of domestic space in the Minangkabau people in North Sumatra. The first, Minangkabau own population consisted of several tribes, which then is more focused on the lineage (sa-payuang). A genealogy group is then led by someone who called panghulu.

The second is the system adopted matrifocal Minangkabau (following the matrilineal descent), so the role of women here is greater than men’s roles.

Third, the relationship that occurs due to marriage, is the most significant way to differentiate groups of people. Grouping can be seen clearly when traced his family genealogy.

The latter is the pattern of motion of boys. Boys will continue to move until he was grown. Boys are not circumcised, sleeping in his mother’s house, while yag been circumcised will sleep in mosque until marriage. Before marriage they will learn about Islam from the elders. Teenage boys who sleep in the existing house husband and wife (his sister was married), will make the married couple was embarrassed. Usually the proposed party is a party man. Because it after marriage, men would move into a house wife.

Space Organization
Houses gadang always rectangular. There are three kinds of measures, namely the greatest is home to 30 columns, 20 columns, and the smallest 12 column. But the size of the house the three organizations have the exact same space.

Left-most corner of the room is anjuang. This space is usually slightly up from the ground floor, therefore, often referred to as high anjuang nan. Bedroom or biliak, only found in a house with 30 columns and 20 columns, is the space in the back row. Bedroom door is made from curtains and overlooking the living room. Living room in the house is divided into 30 columns 3 parts, namely the right ateh space in front of biliak, tongah space, and cap space.

On 20 field house, the living room is only divided into 2 parts, namely tongah space and cap room. Then on the right rear of the house is the kitchen, which is usually lower than other rooms. Right in front of the kitchen is the base, which is the ground floor of the house. There was still one more room, the space within, which is located under the house and used by women to household activities.

Semi-Private Room and Private
Living room is a semi-private room. Guests who came to the house, sat in the hat and the owner of the house sitting in the living tongah. Tongah space is also used to eat with the family. Currently tongah space into private space. If there are guests who come when they’re eating, the food will be taken care of.

Sleeping space for the residents to follow the rules. The couple would sleep in anjuang. If there is another newlywed couple, the couple will move to the previous biliak closest to anjuang. So anjuang can say is room for early reproduction. Biliak previous occupants will move into next biliak, and so on. Because the order is determined by the age of marriage, then the most biliak end (near the kitchen) is occupied by the oldest inhabitants. If there is no more biliak, the oldest residents will be moved to the base. Whereas unmarried girls would sleep in the living room ateh and tongah, close to the main column (posts tuo).

Public space in this house is the base. The women who are no longer reproduce would sleep on this base. In this room also is where the body lay in state bathed before tongah room.

Pattern Space Based on Reproductive Processes
Judging from the above description, it can be concluded that the Minang house plans actually do so is based on movement patterns of residents, especially by the process of reproduction. This is seen in her bedroom. Rotation of the reproductive process to make the spaces lined placed in the order process of reproduction.

The woman who was the center of all processes within a family, noticed her bedroom was in the house this Minang. Girls, for example, placed on tongah space close to the main column is where menyemayamkan bodies. This illustrates that placement in a family life begins and ends there. Then when a married woman will be given a private room (anjuang), which is located at the end of the house, to start the reproductive process, and continue to shift to return to the center again.

If the woman is the center of family activity, not so with the men. The man has lived out orientation. Because the room was not designed specifically for men. They moved to the mosque from their circumcised, because it is not going to stay home, but will wander out and then back again when she got married.

Located in Kotagede as the cultural center of Yogyakarta, 150-year-old building now has a new function.
The name Omah-specific Dhuwur Yogyakarta-selected areas because these are geographically bagunan on higher ground than other buildings nearby. After renovation, the building that originally served as the residence of this, in April 2002 officially became a restaurant.
Omah Dhuwur located in an area of land approximately 3800 m2 and building area of approximately 2800 m2, the renovated by the developer Maxinary Puspitakarya. About who the architect who designed it, unfortunately, until now still not known, and is still under investigation by kantil Foundation, a foundation that handles the ins and outs Kotagede.
Many legends and myths that surround Omah Dhuwur, from the owner to the origin of this building. Every person who enters this building will immediately be able to see the uniqueness of the work already stood for 150 years. Although it was made into a more modern, but this change is not too significant, so as not to damage the early architecture of this building.

About Kotagede
Kotagede, separate from the city center, is an area that was invited to attend. Walking the narrow streets in Kotagede, will bring our minds to the culture of the ancient Mataram, around the 16th century AD, when Panembahan Senopati power. Kotagede began its history as a center of Old Mataram Kingdom government, religious life and society as a plural, through the reign of Sultan Agung and ends in the Dutch colonialism.
People living in Kotagede in the past is a combination of dealers and silversmiths and batik. Since the number of silversmiths there, so until now Kotagede also known as the center of silver. Main access to the center of Kotagede is across the street from the river west of Gadjah Wong (now Jalan Tegal Gendu) to the east, and the market (now the road Mondorakan). This main road from time immemorial as the administrative center of Old Mataram is still in the village Ndalem, until now.
The shape of the building in Kotagede, a little bit different from the traditional Javanese house in general. Form of house that big, with a surrounding wall, we mengingatka in defense of the Mataram kingdom earlier times.

The Origin Omah Dhuwur
Like other historic sites, Kotagede also has its own story, which recounted hereditary. For example, stories about kantil House, which houses believed to have mystical powers that are still sacred by Kotagede community. Then, there Gatheng Watu, the stone fist-sized three trusted adults are Ki Ageng Mangir toys, nephew of Prince Senopati which also became his enemy.
From all that, there are legends that until now considered the most famous, the legend about the Orang Kalang. According to various sources, is a former Kalang The Sultan Agung’s forces are defeated when they invaded Bali, circa the 1800s, to expand the territory.
Therefore living habits Kalang people moving and trying to be independent, Sultan Agung finally gives freedom for them to occupy the western regions Kotagede (now Jalan Tegal Gendu and Mondoraka). And in the colonial period, because of their expertise in trading, making the Dutch government gave authority to monopolize the jewelry trade.
Kalang people showed their presence in the community by building houses Yogya is totally different from building Java in general. Its form is usually very thick-walled high, and decorated with glass-glass Art Deco. Such buildings can still be found in Yogyakarta today.
Among the Kalang houses, there is one of the greatest houses, owned by Mr. Tembong, a very rich merchant. This magnificent house was standing right at the entrance Kotagede. Inhabited by the family since Mr. Tembong, the function of these homes are often subject to change, could be used as a weaving factory, until now it became a restaurant. The house that seemed to be a display of luxury in this Kotagede entrance is now known as Omah Dhuwur.

Concept Design Omah Dhuwur
Restaurant which occupies 150-year-old building is owned by Mr. Gani, who is also the owner of Silver HS. He was one of the most understood and most controlled building. Omah Dhuwur establishment is actually originated from commercial reasons, namely to provide comfort and convenience for visitors HS Silver. But the design was an old building is also very suitable to be a restaurant that nuanced nature.
Omah Dhuwur distinctiveness lies not only on the food menu, but also lies in a gallery contained therein. These galleries display some artifacts and silver.
Concept design of this building is a combination of international styles and some traditional Javanese. This example can be seen from the Red Bar, a bar shades of red with Japanese style, a nuanced western terrace, and gasebo-gasebo shades made with China. While Javanese architecture is shown in a hall of the ancient Javanese.

Some part of the Building
The rooms of this restaurant could be said unique and multifunctional. Restaurant consists of three multi-function dining room, usually used for a special meal, ordinary banquet, and meeting room. In addition there is a bar and terrace, which are also multifunctional, can be used for birthday celebrations, or meetings. There are other galleries that are used for exhibitions. Gasebo are provided for candle light dinner, while pendoponya used for party

One of the treasures left by the colonizers in Indonesia is the beautiful architecture of the building.

Many monumental buildings built during the Dutch colonial occupation. Because of their architecture was far more advanced than Indonesia and they were built many beautiful buildings that inspire people, especially intellectuals.

But unfortunately not all people want to preserve the precious heritage. Over time, more and more buildings are damaged and neglected. Only a few buildings that can be “saved”. One of them is a very famous museum in Jakarta, the Jakarta Museum (formerly known as the Museum Fatahillah). The building is located in the heart of Batavia, now better known as the City. In addition to Jakarta this museum, there are several other buildings in the surrounding which is also a valuable architectural trail.

Jakarta History Museum
Approximately 500 meters to the south of Sunda Kelapa port, built a City Hall. The front of this building is equipped with a magnificent garden, which is now called Park Fatahillah. This park once used for a variety of city activities. In the middle of this park is a fountain, and on the north side there are two Portuguese cannons.

Before changing the function of the Museum of Jakarta, the old Town Hall building, built in 1627, founded by size is not too large. Only later in year 1707 – 1710 built a new building is bigger, which is now used as a Museum Jakarta.

City Hall building was used for the Batavia government activities, such as public administration, courts, and prisons as well.

As the City Hall in Amsterdam
Jakarta Museum building form is reminiscent of the old Town Hall building in Amsterdam, as well as other buildings in Europe. This is because all the design is based on banguan high discipline with some repetition of forms, such as the repetition of a very prominent window at the front of the building. In addition, this building was also built with a monumental scale.

Fasade building looked very stately and dignified, especially enhanced by porticoes in front of the main door. There is some information that said that this building was built without porticoes.

Composition of large windows have a certain rhythm, which is 5-4-5. This window serves to enter the light and air into the massive building. Cupola, a cylindrical shape at the top resembling the roof of the tower, symbolizing the power of the VOC of the city of Batavia at the time. Right there at the end of the rooftop as a pillar of smoke additive functional decorative elements.

Up to the 2nd floor, will look a bow made of natural stone patterned sea shells. On this floor too, the difference every door of the room were clearly visible. The bigger the room with the door frame would be higher.

Surrounded by Historic Buildings
Around this museum there are also several other historic buildings can still enjoy the architecture, although some of these buildings have started switching function.

Example berasitektur colonial buildings are still well preserved in Jakarta around the museum this is the Wayang Museum and Cafe Batavia. Puppet Museum is located in the museum west of Jakarta. Ranks of the museum building was designed with the Puppet that was almost the same shape, so that looks like a city on the banks of the canal in Amsterdam.

Cafe Batavia is located on the north side of the park Fatahillah. The lower section is made empty building, the shelter roof is bangian from the floor above. 2nd floor space is supported by iron pillars are slim and decorated with an arch at the top. Fasade filled with rows of unique window blinds.

Besides the two mentioned above banguan, there was another building that was interesting to be seen and discussed in terms of its architecture. But unfortunately these banguan buildings are destroyed and no longer maintained.

Magazine Natural Home and Garden has named the Kelly Lerner became one of the architects of environmental friendly (Top 10 Green Architect). He included a successful architect who designed the house blend with the environment, creating and building a healthy environment for residents, and maintain the existing natural resources.

Field that he was involved with the building with natural materials, especially construction of straw. Kelly led the architect firm named “One World Design” and often traveled to other countries to introduce and distribute the straw materials to the public their knowledge. Here are excerpts of the narrative Kelly Lerner is quoted from www.one-world-design.com about his career.

“As a child I was not expecting to become an architect, I was just a kid who lived in the suburbs. At that time I often played, by making small projects, such as tile or grout filling the floor, fixing leaky roofs, build barns, and others. Then I go into the American vernacular architecture with simple designs, all handmade, and natural fabric of the local area. After graduating from college, I went to China, Mongolia, and Argentina to build homes and public buildings using natural materials. There, I learned a lot about the kinds of local materials, ecosystems, local culture, economy, and others. Now I have returned to America armed with the experience. Good design and sustainable deal directly with the local ecology and climate, with local materials, utilizing the available energy (wind, water, sun, etc.) and appropriate cultures

Joglo roof building, which is now popular again, should not be arbitrary. In addition to the inherent philosophical values, one pole set can be fatal in its construction.

According to the book Heinz Frick Building Construction Science vol II, meaning and function of roof construction is as protective of human against weather, good protection against heat and rain. Rainfall in Indonesia is quite large, so that rain water falling on the surface of the roof must be quickly channeled into the ground. That requires the slope of the roof area large enough, ie 30o. With this, hopefully, the rain water can be directly discharged from the surface of the roof through the gutter horizontal. These gutters installed along the lip of the roof surface.

This is one reason why the traditional roof forms in Indonesia have a fairly steep slope. This can be proved by various forms of sago palm-lined roof or shingle from west to east Indonesia. Traditional roof forms that have an average slope of about 30o. An example is the roof of a house joglo in Java, gadang house in West Sumatra, the traditional home Betawi, until the semi-circle-roofed houses Dani in the interior of Papua. Now mostly found gadang houses or tin-roofed houses tile-roofed Betawi. Although the cover surface of the zinc roofs, which slope is more flexible, but still traditional roof is steep.

Concept Joglo
One form of the roof of the traditional buildings is joglo Indonesia. Joglo roofed building very many kinds, which are distinguished on the basis of the existing building functions below. In essence, the form of a roofed building has a characteristic shape joglo roof structure is typical.

Joglo traditional housing that still strong tradition, based on the philosophy joglo buildings, must use teak. This teak wood must also comply with certain characteristics which are determined by the location and function of the poles. For example, teak wood comes from trees with branches two or three branches are used for a column or pole, or a particular pillar. According to belief, the use of timber in accordance with the requirements will be able to bring things that are positive for the future occupants.

Whatever the form of the tree, there is an understanding that the structure must be understood, namely the pole or pillar roof will distribute the load to other structural elements to get to the ground. For these reasons must be sturdy pillar. Just imagine, the cornerstone to distribute the load from the rafters like tiles, rafters or usuk, and gording.

Pole Type (Soko)
Each pole has a name according to its location on the building. One or more columns that support the roof of the highest-called pillar of, the pole is located over the outside of the pillar of the rowo cornerstone, while the pillars supporting the roof of the outer part called the cornerstone patio.

In addition, there are some poles that are used for this type of roofed building joglo others, the cornerstone bentung, which is hung between the roof top to roof underneath. Meanwhile, the cornerstone Santen is the pillar that is not directly support the roof, but support long gelagar in large buildings roofed joglo.

Roof Construction Joglo
Joglo roof frame construction consists of several columns called Soko. Joglo roof construction have absolute pillars known as the cornerstone of. Without a cornerstone of, the roof of the house can not be called a roof joglo. When pure joglo roof construction is applied to residential, the cornerstone that serves as advocates roof with a steep slope of the roof should not be removed.

Each type pole supporting the roof sloped different. Increasingly in the direction out, the slope of the roof will be more sloping. Although ramps, but the slope of the roof must be able to channel water from the roof surface well. In addition, must be observed also in determining the slope of the roof, the roof with a roof cover that is too ramps will cause leakage.

Shaped roof joglo many uses of wood materials, ranging from plain wood to the ornate wood. This has resulted in the burden that must be channeled to get to the ground by each pillar quite heavy. Actual load carried by the pillar can be calculated, by knowing how to cover the roof area supported by each pillar. The area is then multiplied by the weight per square meter roof, so to get a roof load must be shouldered by each pillar or pole. As a result, the amount of load which is distributed by the pillar must be smaller than the voltage of land per square centimeter. When the load is distributed by Soko greater than the ground voltage, then the foundation will be dented.

Applying Model Joglo
Today joglo roof construction concept difficult to implement, because the wood is required to have certain conditions and how the construction was a high need patience. Meanwhile, some of the required pole joglo roof construction, can not be eliminated because it has a value philosophy and specific functions.

Joglo Filofosi requires the presence of the roof pillar as the columns of the room divider. The division of space to be inflexible because of the pillars or pillar to channel roof load. If you still want to use the philosophy joglo roof construction, the division of space and space must follow the location of the cornerstone.

The difficulty arises when the width of the space created by the pillar is smaller than the needs of residents. How to expand the example to the space divider backed up several feet. However, what happened? Soko will be in the middle of the room. In fact, not comfortable if these poles are in the middle of the room.

In addition, because of limited land, homes today typically have smaller dimensions than the ancient house. Placing pole or pillar in the middle of the small room obviously not wise.

In order to apply the roof construction will still be implemented joglo, then fine when using the model joglo roof but using Limasan roof construction. This is one alternative to the division of space is flexible and in accordance with the needs of residents, but still could use the roof joglo model.