Rumah Adat Bali refers to the traditional Balinese vernacular house in Bali, Indonesia. The traditional Balinese house follows a rigorous ancient architecture guide which is the product of a blend of Hindu and Buddhist beliefs, blending in with Austronesian animism, producing a home "in harmony with the Balinese Hindu law of the cosmos.
Video Balinese traditional house
Orientation with the universe
Since most traditional houses in Indonesia, space orientation and hierarchy are crucial considerations in Balinese architecture. This concept is based on the principle of Hindu dharma: every object in the universe is understood to have an ideal location; this must be harmonized correctly all the time to attain harmony with the universe, and thus moksha - the point of liberation in which a man attains perfect state - can be attained. The placement of objects in Balinese architecture naturally plays an important role to achieve this.
Balinese architectural principles - such as precise size, location, and alignment of building types - are written in Asta Kosala Kosali . The Asta Kosala Kosali are the eight guidelines for architectural design originally written in the ancient Javanese language on a papyrus (leaf manuscript). According to Asta Kosala Kosali , the universe is divided into three: buhr (underworld, demonic realm), buwah (human nature), and > swah (heaven, nature of the gods). This cosmic division is reflected in Balinese geography: the central mountain regions (especially Mount Agung) are seen as the abode of the gods, whereas the sea is associated with evil spirits; between the coastal plains and the feet representing the human nature.
This hierarchy of nature is reflected in the Balinese cardinal's direction. There are two main directions of the Balinese universe: kaja and kelod . Kaja means "to the mountain" (Mount Agung) and refers to anything higher or holier. Kelod means "to the sea" (the abode of demons) and shows low and profane places. Since most of Bali's population lives south of Mount Agung, the cardinal's main direction is related to the north-south axis flowing between the central mountains (Mount Agung in particular) and the sea; But this can be different from the northern Bali Aga. The secondary direction of the cardinal direction of Bali is kangin (where the sun rises, East) and kauhin (sunset, west), in this case
Other orientation concepts are also used. Kompas Bali ( nawa-sanga ) comes from the four wind direction, their intermediaries and the central area. Each point is connected to a particular Hindu deity and has symbolic ritual associations, such as numbers, colors, magic syllables, and corresponding mystical attributes.
Symbolism also includes a metaphorical representation of the compound and its various structures in terms of the human body. Thus, the family temple is identified with the head; beds and pavilions to receive guests, with arms; middle page with navel; fireplace with sexual organs; kitchen and barn with legs and feet; and a dustbin in the backyard with anus. The Museum of Traditional Balinese Houses in Tabanan is a great example of a typical compound.
Maps Balinese traditional house
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Similar to Javanese houses, the Balinese house is built in a compound surrounded by a wall of mud or white brick, depending on the wealth of the owner. Unlike the Javanese residential complexes, the residential complex of Bali is dominated by a pavilion ( bale ) that surrounds the central courtyard ( natah ). The different architectural elements in the compound are arranged according to the Balinese conception of sacred and profane in the cardinal points.
Traditionally, Balinese compounds do not seem to have adequate provision for sleeping, eating and bathing modern Western culture. All the buildings within the Bali complex lack walls; in the most basic house complex, the only pavilion building surrounded by a wall is the pavilion where the head of the family sleeps. The rest of the family members sleep in an open pavilion. Pavilions are often without walls, erected on low pedestals, and overcome by clay or thatched roofs, supported by wooden or bamboo frames depending on the wealth of their owners. The wall, if installed, is just a screen to provide privacy and not a load-bearing structure. Every building in a house compound is identified with the direction of certain cardinals, body organs, colors and deities; depending on the placement.
When a family sons marry, his wife usually moves into his complex, so a complex is often a place for large families, each with their own bed, but instead sharing facilities. Domestic activities take place outside or in the pavilion. Traditionally there is no bathing facilities in a Balinese complex when people bathe in public bathing pools.
Central page
The center page ( natah ), located in the center, is metaphorically identified with the navel. Basically it is a solid middle ground page that is always kept free of vegetation except for some decorative flowers or decorative frangipani trees. It is a symbolic center of the domestic microcosm.
Family Temple
The family temple is the most sacred area of ​​the compound, located in the northeast corner ( kangin-kangin ) most east of a Balinese house complex. It is identified metaphorically with the head. The area of ​​the family temple is always closed in a sacred cage ( pamerajan ). Inside the temple area the family is a holy place dedicated to various Hindu gods (eg Surya, Saraswati), natural spirits (Sridevi, Mother Earth), and family ancestors. The most important temple is the sanggah kemulan , a temple containing three compartments dedicated to the trimurti of Hindu Brahma, Vishnu and Shiva. The sanggah kemulan is a simple wooden structure, like a house, which is raised on a pillar and stands on a column made of brick or sandstone. Sanggah kemulan is naturally located at the holiest corner of the family temple complex, kaja-kangin corner. In Balinese Hindu religion, Brahma is also associated with the male ancestor of the household, while Vishnu with the female ancestors. When a Balinese man marries, he must build one of these shrines.} The area of ​​the family temple is not the only place for the temple. Other temples, such as the coral reef pengkeng ("house-protecting the temple"), are traditionally positioned on the northwest side ( kaja-kauh ) of the house complex, west of the main pavilion.
Pavilion
Bali Pavilions ( bale ) can be identified with rooms in western-style houses: each pavilion has a different function. The Balinese classify the pavilion according to the number of writings used in their construction. A four-post pavilion is known as a bale sakepat (Bali "four-post pavilion"), a six-post known as bale sakenam ("six-post pavilion"), and etc.) The Balinese also classify the pavilion according to its position within the compound: an eastern pavilion ( kangin ) besides this compound known as bale dangin ("east pavilion"), etc.
The most important pavilion within the Bali home is the household head pavilion, known as the bale daja ("the northern pavilion"), as it is located on the north ( kaja ) side of the house complex. It is also known as bale meten (Bali "sleeping pavilion"). The pavilion is the master bedroom of the household head. Often the only covered or walled pavilion within the compound of the house, and is also used to store family heirlooms. Bale was also the only pavilion with a pointed roof, the other with a hip roof; a pointed roof is usually associated with a sacred structure and is also used in the temple structure of the family. Being the only place where privacy is available, the bale can be used for newlyweds; On that occasion, the head of the family will move temporarily.
Another pavilion at Balinese house is a bale sakepat ("four post pavilion") or bale dangin ("east pavilion"), a pavilion with four posts and is located on the east side of the house complex. Bale sakepat is traditionally reserved for the heads of other large families living in the complex (usually siblings) or for holding important ceremonies (eg marriage or dental submissions). The pavilion to receive guests, bale pole sanga ("nine post pavilions") or bale dauh ("western pavilion"), is located in the west ( kauh ) complex side. The bale sakenam ("six post pavilions") or bale delod ("southern pavilion") is located at the southern end (kelod) of the yard; a utilitarian pavilion traditionally used for women to weave.
Utilitarian Structure
Kitchen ( paon ), rice barns ( barns ) and sometimes pig pens identified with legs and feet.
The kitchen is usually located at the south end of the yard, the fireplace identified with the sexual organs. The kitchen is usually the simplest structure in a Balinese complex. The kitchen usually uses a saddle roof which is relatively easier than the hip roof construction.
The granary on the other hand is the most complex structure in Balinese compounds. Similar to other regions of Indonesia, barns are associated with the Sridevi rice goddess. A Balinese granary is basically a rice storage made of wooden deck that is raised high from the ground on a pole that stands on a foundation stone rather than a stone pole. Often wooden platforms are built under rice storage, providing a shady workplace during the day and a nighttime sleeping deck. The roof design of a barn varies place to place; for the majority of southern Balinese people using a hay-shaped straw roof with gable ends shaped like horseshoe for them granaries . This unique roof of granaries has been replicated for many resort bungalows in Bali.
Home gates
The house gate ( lawang ) - the entrance to a compound - ideally placed on the most unfavorable side of the building, usually on the west wall towards the southern end (kauh-kelod). It was identified with anus. Sometimes this entrance is flanked by gate temples ( apit lawang ). Small screen walls ( aling-aling-aling ) are built just behind the opening, filtering the inside and preventing evil spirits from entering the compound. The gate of this house can be built with modest or very ornate grass grass, the elaboration rate reflects the economic status of the homeowner.
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Balinese Hinduism is strongly influenced by caste systems and ratings; this in turn affected Balinese domestic architecture. There are four divisions in Balinese society: three noble caste (collectively named triwangsa ) and ordinary people ( shudra ). The triwangsa is divided into nobles and soldiers ( satriya ), imams ( brahmins ), and traders ( wesia ).
Caste ordinary people are entitled to the most basic type of a house compound: yard ("cage"). The yard contains all the basic components: sleeping pavilion (bale meten or daja ), other pavilions for worldly activities, rice barns, and kitchens; all set around open pages ( natah ). The family temple is always positioned in the most favorable corner of the northeast ( kaja-kangin ).
The more noble clergy housing complex is built using the same principles as ordinary people but with more complex proportions and decorations. The simplest type is jero , which is very similar to yard with its single page, albeit more complicated. The main difference between the triwangsa caste and the common man is that triwangsa is allowed to erect the big bale (or "big pavilion"), a large pavilion supported by 12 posts and used to entertain guests or for important family ceremonies. Another type of pavilion allowed for this caste is bale dwaja ("standard pavilion/flag"), traditionally reserved for caste members satriya ; and the bale of the ox-elephant ("elephant-cow pavilion") traditionally reserved for Hindu or Buddhist priests. Another bale permitted for this caste is the bale bengong (or "pavilion devotion"), a fun pavilion used for resting or chatting.
A Brahman who becomes a priest ( pedanda ) is entitled to a larger residence, called griya . Similarly, the royal family is entitled to be a castle ("palace"). Both griya and puri are made up of multiple pages instead of single pages. These double pages, which are also surrounded by pavilions, create their own subdivisions within the vast compound of the house. Each subdivision follows the same interests, and thus the division which lies in the direction of kangin-kangin is always the most favorable in which the most important of the family temple usually lies. In the royal palace, each courtyard complex corresponds to a specific use relating to the duties of the kingdom. Regardless of the complexity of the castle, the spatial orientation and hierarchical organizational principles remain the same: the kangin is always the most favorable angle. In principle, the consistent spatial and hierarchical orientation of traditional Balinese houses, whether they are the most luxurious or the most abject, are interrelated harmoniously.
Construction
In Balinese culture, the first day of building a new house is very important. Before construction begins, prospective homeowners will consult with experts to choose the best day in the Balinese calendar to begin construction. Rituals will also be imposed before construction; the offer is placed on the foundation in the hope that the development will run smoothly.
Architects (Bali undagi ) follow the rules written in Asta Kosala Kosali . Undagi will take a series of measurements from the head of the household. This measurement is recorded at the length of the bamboo, which will serve as a sort of benchmark for creating a house compound layout. The basic units are depa (depa), cubit (hasta), and musti (pivot). Other variations are depa media (vertical version depa ), ashore (hand), looks (width closed boxing, with thumbs hiding) and lenght (width between the tip of the thumb and the tip of the index finger if stretched). Kaja-kangin concept is also used in construction. The first post to be set up in the pavilion is always on the corner of kaja-kangin. The offer platform is attached near the top of the kaja-kangin post. After posting this post, the rest of the posts are set up clockwise. The clockwise principle for establishing this post is a repeated principle throughout Indonesia.
Finally, upon completion of the construction of the house, a final cleaning ritual called melaspas should be put in place to prepare a new home for occupation.
Modernization
Modernization brought a change in the architecture of traditional Balinese houses. For example, bale daja ("the northern pavilion") - the most prestigious pavilion in a complex - traditionally has no toilets, consists of only one door, windows with narrow grille, and short overhangs; has been found in some modern compounds to be equipped with one or more additional toilet uses, additional side doors and glass windows. Modern workspaces and space for watching television can also be added to bale daja or to other bale inside the complex. Despite the modern transformation, traditional value systems are still highly respected in practice.
See also
- Bali Architecture
References
The work cited
Source of the article : Wikipedia
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