JURNAL LINGKUNGAN BINAAN RUANG · ruang jurnal lingkungan binaan journal of the built environment...

RUANGSPACE

VOLUME 1 – NO. 2 – OKTOBER 2014 - ISSN: 2355-5718

JURNAL LINGKUNGAN BINAAN

JOURNAL OF THE BUILT ENVIRONMENT

ISSN: 2355-5718

RUANG


JOURNAL OF THE BUILT ENVIRONMENT

SPACE

ISSN: 2355-5718

PROGRAM STUDI MAGISTER ARSITEKTUR

UNIVERSITAS UDAYANA

Alamat:

R 1.24 Lt.1 Gedung Pascasarjana,

Jl P.B.Sudirman Kampus Denpasar, Bali (80232)

Universitas Udayana

Tel/Fax: +62 361 239577

Email: [email protected]

[email protected]

Editorial

Gusti Ayu Made Suartika 1-2

Transformation of Traditional Balinese House in Tourist Villages

I Dewa Gede Agung Diasana Putra 3-18

Cultural Heritage Tourism – Case Study of Palembang

Listen Prima 18-30

Tata Bangunan Fasade di Koridor Legian, Kuta

Widiastuti dan Syamsul Alam Paturusi 31-40

Teritorialitas dan Interaksi Multi-Etnik di Tanjung Benoa, Bali

Stefanie Ongelina 41-54

Perilaku Masyarakat dalam Pengelolaan Sampah Permukiman di Kelurahan Sempidi

I Nyoman Manuaba 55-72

Persepsi Masyarakat terhadap Fungsi Kekinian Catuspatha DenpasarrEka Diana Mahira 73- 84

Pemanfaatan Hunian untuk Fungsi Komersial di Lingkungan Padangtegal Tengah, Ubud

I Dewa Gede Putra, Ida Ayu Armeli, Ngakan Putu Sueca 85-102

Book Review: Companion to Urban Design

Alexander R. Cuthbert 103-107

mailto:[email protected]

mailto:[email protected]

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ISSN: 2355-5718

R U A N G

S P A C E


VOLUME 1, NO 2, OKTOBER 2014

Jurnal RUANG-SPACE mempublikasikan artikel-artikel yang telah melalui proses review. Jurnal ini memfokuskan publikasinya dalam bidang lingkungan binaan yang melingkup beragam topik, termasuk pembangunan dan perencanaan spasial, permukiman, pelestarian lingkungan binaan, perancangan kota, dan lingkungan binaan etnik. Artikel-artikel yang dipublikasikan merupakan dokumentasi dari hasil aktivitas penelitian, pembangunan teori-teori baru, kajian terhadap teori-teori yang ada, atau penerapan dari eksisting teori maupun konsep berkenaan lingkungan terbangun. Ruang-Space dipublikasi dua kali dalam setahun, setiap bulan April dan Oktober, oleh Program Studi Studi Magister Arsitektur Universitas Udayana yang membawahi Program Keahlian Perencanaan dan Pembangunan Desa/Kota; Konservasi Lingkungan Binaan; dan Kajian Lingkungan Binaan Etnik.

DEWAN EDITOR

Editor: Gusti Ayu Made Suartika Sekretaris: Ni Made Swanendri; Ni Ketut Ayu Siwalatri

Anggota Dewan Editor (disusun sesuai urutan alfabet):

Abidin Kusno, University of British Columbia, Canada

Alexander Cuthbert, University of New South Wales, Australia

Chutatip Maneepong, Thailand Institute for the Environment

Doug Webster, Arizona State University, USA

Graeme McRae, Massey University, NZ

Gunawan Tjahjono, Universitas Indonesia

Himasari, Institut Teknologi Bandung, Indonesia

I Gde Semadi Astra, Universitas Udayana, Indonesia

Ismail Bin Said, University of Technology Malaysia

Johannes Widodo, National University of Singapore

Josef Prijotomo, Institut Teknologi Sepuluh Nopember, Indonesia

Keiko Hirota, Gifu Academy of Forestry Science and Culture, Japan

Liu Yu, Northwestern Polytechnical University, China

Ma. Corazon Alejo-Hila, University of Philippines' College of Fine Arts

Ngakan Putu Sueca, Universitas Udayana, Indonesia

Thomas Reuter, University of Melbourne, Australia

Staf Editor: Gusti Ayu Dewi Indira Sari, Gusti Ngurah Eka Putra

Alamat Redaksi: R. 1.24 LT.1, Gedung Pascasarjana, Universitas Udayana, Kampus Denpasar, Jl. P. B. Sudirman (80232) Denpasar, Bali (Indonesia). Telepon/Fax: +62 361 239577. Alamat email: [email protected]; [email protected] Jurnal Ruang-Space tidak bertanggung jawab terhadap pendapat serta pandangan yang dipublikasikan para penulis di dalam Jurnal ini. Semua materi (ide, data, gambar, tabel, dan photo), sepenuhnya, merupakan tanggung jawab para penulis, dan tidak bisa di-copy, dicetak ulang, atau diproduksi kembali, kecuali telah memperoleh ijin dari penulis dan Jurnal Ruang-Space.

PROGRAM STUDI MAGISTER PERENCANAAN & PEMBANGUNAN DESA/KOTA; KONSERVASI LINGKUNGAN BINAAN; KAJIAN LINGKUNGAN BINAAN ETNIK, UNIVERSITAS UDAYANA

■ JURNAL RUANG-SPACE ■ VOLUME 1, NO 2, OKTOBER 2014 ■

RUANG

SPACE

ISSN: 2355-5718

R U A N G

S P A C E JOURNAL OF THE BUILT ENVIRONMENT

VOLUME 1, NO 2, OCTOBER 2014

RUANG-SPACE is a refereed journal which addresses the built environment. It includes publications pertaining to topics on development and planning; human settlements; conservation of the built environment; urban design; and ethnic built environment. It publishes articles documented as a result of reseach activities, the development of new theory; study of the existing theories or the implementation of certain conceptual systems. The Journal is published twice a year, in April and October, by the Masters Program in Development and Planning for Rural/Urban Areas; Conservation of the Built Environment; and the Masters Program in Ethnic Built Environment Studies at Udayana University.

EDITORIAL BOARD

Editor: Gusti Ayu Made Suartika Secretary: Ni Made Swanendri, Ni Ketut Ayu Siwalatri

Members of the editorial board (listed alphabetically):

Abidin Kusno, University of British Columbia, Canada

Alexander Cuthbert, University of New South Wales, Australia

Chutatip Maneepong, Thailand Institute for the Environment

Doug Webster, Arizona State University, USA

Graeme McRae, Massey University, NZ

Gunawan Tjahjono, University of Indonesia

Himasari, Institute Technology of Bandung, Indonesia

I Gde Semadi Astra, Udayana University, Indonesia

Ismail Bin Said, University of Technology Malaysia

Johannes Widodo, National University of Singapore

Josef Prijotomo, , Institut Teknologi Sepuluh Nopember, Indonesia

Keiko Hirota, Gifu Academy of Forestry Science and Culture, Japan

Liu Yu, Northwestern Polytechnical University, China

Ma. Corazon Alejo-Hila, University of Philippines' College of Fine Arts

Ngakan Putu Sueca, Udayana University, Indonesia

Thomas Reuter, University of Melbourne, Australia

Editorial staff: Gusti Ayu Dewi Indira Sari, Gusti Ngurah Eka Putra

Editorial address: R. 1.24 Lv.1, Postgraduate Building, Udayana University Campus in Denpasar, Jl. P. B. Sudirman (80232) Denpasar, Bali (Indonesia). Telepon/Fax: +62 361 239577. Email address: [email protected]; [email protected] Journal of Ruang-Space does not accept responsibility for any views expressed in any of the submissions made for publication. All materials (ideas, points of view, data, figures, tables, photographs) published within this journal are authors responsibilities. Any published materials cannot be copied, reprinted, and reproduced either in part or in whole, unless a permission to do so is granted by both authors and the Journal of Ruang-Space.

MASTERS PROGRAM IN DEVELOPMENT AND PLANNING FOR RURAL/URBAN AREAS; CONSERVATION OF THE BUILT ENVIRONMENT; AND ETHNIC BUILT ENVIRONMENT STUDIES OF UDAYANA UNIVERSITY

■ JOURNAL OF RUANG-SPACE ■ VOLUME 1, NO 2, OCTOBER 2014 ■

RUANG

SPACE

ISSN: 2355-5718

R U A N G

S P A C E JURNAL LINGKUNGAN BINAAN

JOURNAL OF THE BUILT ENVIRONMENT VOLUME 1, NO 2, OKTOBER 2014

Editorial

Gusti Ayu Made Suartika 1-2

Transformation of Traditional Balinese House in Tourist Villages

I Dewa Gede Agung Diasana Putra 3-18

Cultural Heritage Tourism – Case Study of Palembang

Listen Prima 18-30

Tata Bangunan Fasade di Koridor Legian, Kuta

Widiastuti dan Syamsul Alam Paturusi 31-40

Teritorialitas dan Interaksi Multi-Etnik di Tanjung Benoa, Bali

Stefanie Ongelina 41-54

Perilaku Masyarakat dalam Pengelolaan Sampah Permukiman di Kelurahan

Sempidi

I Nyoman Manuaba 55- 72

Persepsi Masyarakat terhadap Fungsi Kekinian Catuspatha Denpasar Eka Diana Mahira 73-84

Pemanfaatan Hunian untuk Fungsi Komersial di Lingkungan Padangtegal

Tengah, Ubud I Dewa Gede Putra, Ida Ayu Armeli, Ngakan Putu Sueca 85-102

Book Review: Companion to Urban Design Alexander R. Cuthbert 103-107

RUANG

SPACE

RUANG - VOLUME 1, NO. 2, OKTOBER 2014 1

EDITORIAL

Publikasi kali ini merupakan terbitan kedua dari Jurnal Ruang-Space, yang tetap

konsisten pada misinya untuk menyediakan media publikasi ilmiah bagi para penulis di

bidang lingkungan binaan. Sering kita ketahui jika negara-negara berkembang telah

menghadapi beragam permasalahan terkait pertumbuhan dan perubahan dalam

pembangunannya. Kondisi-kondisi ini berevolusi sebagai akibat dari beragam hambatan

dalam pembangunan, baik yang berkenaan dengan situasi ekonomi maupun politik -

kolonialisme; diktatorial; perang; korupsi; tingginya jumlah pertumbuhan penduduk yang

tidak dibarengi dengan penyediaan kebutuhan dasar untuk hidup; arus urbanisasi yang

tinggi dan tidak terkontrol; tidak layaknya pengadaan perumahan, khususnya yang

didedikasikan untuk kelompok masyarakat berpenghasilan rendah; ketidakteraturan

pembangunan keruangan di beragam satuan kedaerahan; pengelolaan sampah dan bahan

buangan yang tidak memadai; konversi site-site berfungsi budaya dan lindung yang

berlokasi di zona-zona budidaya; beragam wujud degradasi lingkungan; dan kondisi-

kondisi serius lainnya. Semua ini tertuang ke dalam wujud-wujud permasalahan

tersendiri yang harus dikaji, disesuaikan dengan konteks serta isu-isu spesifik yang

dihadapi dalam proses pembangunan desa dan kota.

Banyak satuan kenegaraan telah menyadari akan bahaya yang berpotensi untuk

ditimbulkan oleh kondisi-kondisi ini, dan telah secara perlahan meresponnya dengan

mengambil tindakan penanganan yang serius. Akan tetapi, banyak negara yang belum

mencapai tahapan ini, sehingga lambat laun harus menghadapi permasalahan yang lebih

kritis lagi. Dengan dilatarbelakani oleh sirkumstansi ini, Jurnal Ruang-Space Vol 1. No 2

ini menyajikan 7 artikel yang membahas tentang ruang, interaksi dimasyarakat,

pembangunan dan perubahan spasial yang dihadapi oleh negara-negara yang sedang

membangun. Artikel pertama disusun oleh I Dewa Gede Agung Diasana Putra yang

mendiskusikan tentang perubahan wujud dan fungsi rumah tinggal sebagai akibat dari

perkembangan industri pariwisata di berbagai perdesaan di Bali. Tulisan ini memiliki

keterkaitan dengan serta mendukung artikel ketujuh yang ditulis oleh I Dewa Gede Putra,

Ida Ayu Armeli, dan Ngakan Putu Sueca. Artikel terakhir ini memfokuskan bahasannya

pada transformasi rumah tinggal yang dikarenakan oleh adanya tekanan untuk

mengakomodasi beragam aktivitas komersial, dengan studi kasus di Lingkungan

Padangtegal, Ubud - sebuah destinasi wisata utama di Bali.

Tulisan kedua disajikan oleh Listen Prima yang mengekplorasi potensi dari warisan

budaya dalam mendukung industri pariwisata di Palembang, salah satu provinsi di

Indonesia yang secara geografis terletak di bagian selatan Pulau Sumatra (salah satu dari

lima pulau terbesar di gugusan kepulauan di Indonesia). Artikel ketiga disusun oleh

Widiastuti dan Syamsul Alam Paturusi yang melaksanakan studi tentang implementasi

tata aturan gedung dan arsitektur Bali pada wujud fasade di sepanjang Koridor Legian,

Kuta - destinasi wisata utama lainnya di Bali. Artikel keempat disajikan oleh Stefanie

Ongelina yang mengkaji tentang teritorialitas dan interaksi multi-etnik yang sudah

tumbuh dan berkembang di antara lima etnik group yang tinggal di Lingkungan

Komunitas Tanjung Benoa, Bali. Artikel kelima ditulis oleh I Nyoman Manuaba yang

mendiskusikan isu-isu berkaitan dengan perilaku masyarakat dalam pengelolaan sampah

permukiman di Kelurahan Sempidi, Badung. Artikel keenam dikomposisikan oleh Eka

ISSN 2355-5718

2 SPACE - VOLUME 1, NO. 2, OCTOBER 2014

Diana Mahira dengan topik: persepsi masyarakat terhadap fungsi kekinian dari

catuspatha - perempatan - di Kota Denpasar.

Tiga dari artikel pertama telah dipresentasikan dalam Colloquium tentang Penelitian

untuk Akademik dan Mahasiswa Pascasarjana, di awal tahun 2014. Acara ini

diselenggarakan oleh Program Magister Perencanaan dan Pengelolaan Pembangunan

Desa/Kota; Program Magister Konservasi Lingkungan Binaan; dan Program Magister

Kajian Lingkungan Binaan Etnik, Universitas Udayana. Rasa terima kasih yang sebesar-

besarnya kami sampaikan kepada para penulis artikel, anggota dewan editor, dan staf

administrasi & teknis, untuk kontribusi dan kerjakerasnya sehingga publikasi jurnal

untuk edisi ini memungkinkan untuk dilaksanakan.

Gusti Ayu Made Suartika (Editor)

.

EDITORIAL


EDITORIAL

This is the second edition of Ruang-Space Journal, remaining consistent with its mission

to provide publication medium for authors in the area of the built environment.

Pertinently, developing nations have faced numerous problems of growth and change.

These conditions evolved as a consequence of constraints regarding economic and

political opportunities - colonialism; dictatorships; war; corruption; high population

growth with inadequate provision of basic needs for living; uncontrolled urbanization;

inadequate housing provision especially for low income group; unregulated spatial

development; inadequate waste management; conversion of culturally important sites and

areas for conservation within developed areas; environmental degradations, and other

structural features. These events break down into a myriad of separate pieces which must

be examined in order to deal with specific contextual issues of urban and rural

development.

Many nationals have been alarmed by such conditions and have gradually made serious

efforts in response. Many others however have not and in the long run more serious

problems emerged. Being grounded in these circumstances, publication of Ruang-Space

Journal Vol. 1, No. 2 presents 7 articles which discuss issues pertaining to space, land

development and changes encountered in the developing countries. The first article is

authored by I Dewa Gede Agung Diasana Putra and discusses changes in house form and

function as a result of development of the tourist industry in various Balinese villages.

This topic reinforces article number 7 by I Dewa Gede Putra, Ida Ayu Armeli, and

Ngakan Putu Sueca. The latter article focuses on housing transformation due to the

pressing issue of accommodating commercial activities with a case study of Banjar

Padang Tegal in Ubud, a major tourist destination in Bali.

The second article is presented by Listen Prima which explores the potentials of cultural

heritage to support the tourist industry in Palembang, a Province geographically located

in the southern part of Sumatra (one among five largest islands of the Indonesian

Archipelago). The third article is by Widiastuti and Syamsul Alam Paturusi which

represents a study of the implementations of regulations regarding the building facades

and architectural form along the Legian Corridor in Kuta, another major tourist centre in

Bali. The fourth article is written by Stefanie Ongelina which examines territoriality and

multi-ethnic interactions observed within the Tanjung Benoa Community in Bali. The

fifth article is authored by I Nyoman Manuaba discussing issues related to public

behaviour in handling waste disposal within the housing complex of Sempidi Village,

Badung (Bali). The sixth article is written by Eka Diana Mahira talking about public

perception on current functions of catuspatha - intersection - in Denpasar-Bali.

The first three articles in this issue were presented in a Colloquium on Research for

Academics and Postgraduate Students early in 2014. The event was organized by the

Master’s Program of Udayana University in Planning and Development for Urban and

Rural Areas; Conservation of the Built Environment; and Ethnic Architecture. I

ISSN 2355-5718


gratefully thank all the authors, member the editorial board, and technical &

administrative staff of Ruang-Space Journal for making this current publication possible.

Gusti Ayu Made Suartika (Editor)

TRADITIONAL BALINESE HOUSE TRANSFORMATION IN TOURIST VILLAGES

Oleh: I Dewa Gede Agung Diasana Putra 1

Abstrak

Bali bersandar pada kebudayaan dalam menjaga posisinya sebagai sebuah destinasi wisata.

Kebudayaan dalam konteks ini termasuk praktek-praktek terkait tradisi dan arsitektur. Sebagai salah

satu wujud arsitektur, rumah tradisional Bali seringkali menjadi sasaran transformasi dalam rangka

mengakomodasi bermacam-macam aktivitas kepariwisataan. Praktek-praktek yang seperti ini telah

memodifikasi konteks, ruang-ruang di dalam rumah, serta pada akhirnya wujud rumah tinggal secara

keseluruhan. Sehingga praktek-praktek keruangan tradisional yang didasari filosofi Tri Hita Kharana

pada level domestik juga dipengaruhi. Fenomena ini memunculkan isu-isu yang mengusik terkait

bagaimana keduanya bisa diwadahi dalam satu kesatuan keruangan rumah tinggal - yang merupakan

fokus bahasan dari artikel ini. Adapun metode yang dipakai dalam menginvestigasi topik ini termasuk

kajian terhadap bangunan-bangunan dan ruang-ruang dalam rumah tinggal, dan interview dengan para

penghuni untuk menstudi bagaimana mereka telah mengakomodasi perubahan-perubahan yang ada.

Kata kunci: Kebudayaan, rumah tradisional Bali, transformasi

Abstract

Bali relies on its culture to maintain its position as a tourist destination. This includes traditional

practices as well as architecture. But the traditional Balinese house is frequently transformed in order

to accommodate tourism activities. Such practices have modified the context, internal spaces and form

of dwellings as a whole. Thus traditional domestic practices based on the philosophy of Tri Hita

Kharana are also affected. This phenomenon raises the vexed issue as to how both can coexist within

the same spatial envelope, which is the subject of this paper. The method of investigation includes an

examination of buildings and spaces as well as interviews with occupants as to how they

accommodate such change.

Keywords:culture, the traditional Balinese house, transformation

Introduction

Bali is well known as a tourist destination regarded as a paradise in the world because of its

nature and culture (Vickers 1989, Picard 1996). Bali accentuates its culture to attract tourists.

However, tourism in Bali can be divided into two categories, namely ―sun lust‖ and

―wanderlust.‖ According to Gray (in Sharpley 1994), ―sun lust‖ represents tourists motivated

1. Doctoral Candidate, Deakin University, Australia. Email: [email protected]

RUANG

SPACE

I Dewa Gede Agung Diasana Putra


by the desire for rest, relaxation, and the three ―s‖ namely: sun, sea, and sand. Some tourist

destinations in Bali are in this category since they rely on their natural capital, such as

beaches in Kuta and Sanur, the lake in Bedugul, and rice fields in Tabanan. The other term is

―wanderlust‖ where tourists would like to travel and are interested in experiencing different

peoples and cultures. Some destinations including Ubud, Kamasan, and Batubulan are in this

category since they focus on their culture such as art performances. In this latter category,

there are two major divisions in which cultural experiences are marketed to tourists. The first

is ―tours of living culture‖. This model consists of guided groups that venture out to see

cultural forms in their natural setting: religious shrines, markets, ceremonies, etc. These

events are not staged for tourists, but the presence of tourists may alter them in subtle ways.

The other model is related to cultural experiences that are also marketed to tourists through

―staged productions.‖ These include artisans working, chefs cooking, dance and theatre

performances (Wood 1980).

Balinese culture, inspired by Balinese Hindu belief and expressed by performing socio-

cultural activities in the village and in the traditional Balinese house, has become attractive

to tourists where the number has increased significantly from 24,340 in 1970 to 2,576,142 in

2010 (BPS Bali 2011) and has stimulated people to gain economic benefit from tourists. The

people utilize their cultural assets including the traditional Balinese house by constructing

new structures in the house for tourist facilities. New structures have appeared adjacent to or

by demolished the existing pavilions that used to be places for performing domestic and

socio-cultural activities. These new structures have changed not only the forms and spaces

but also behaviour including household daily activities, social relationship, and religious

activities. In this process, the house undergoes the process of continual transformation that is

parallel with the development of modernity of the culture in the communities (Lim and Beng

1998). This process is influenced by many factors such as economic development,

technology, urbanization and tourism (Logan in Askew and Logan 1994).

The transformed house represents serious problems facing tourist areas especially villages

relying on the traditional potential to attract tourists. People have opportunities to obtain

economic benefit from tourist activities in their houses. However, it is not uncommon for

people to change many aspects of their traditions and identity. This phenomenon gives rise to

a question about the continuity of these activities in the new settings. To identify such a state,

the transformed traditional houses in four villages (Kuta, Sanur, Ubud and Kamasan) were

recorded through a process of visual and contextual examination. From such investigation,

this study then explores the transformation of social practices as a result of tourist activities

in the house. Supported by the relevant literature the transformation was analysed using the

descriptive analysing method. In this method, the physical settings were observed, measured

and documented. Conversations with owners were essential to reconstruct their houses

historical setting and contextualize the transformation process of rituals and social practices

in the house.

The house is inspired by the tri hita karana philosophy where the people perform many

socio-cultural activities to maintain harmonious relationship with God, other human beings,

and the environment. This relationship forms the dominant writing on Bali‘s architecture that

has persistently addressed the building practices representing the congruence of a specific

Traditional Balinese House Transformation in Tourist Villages


house form and socio-religious structure in a community. The belief that the ground belongs

to God and ancestors inspired the socio-religious practices influencing architectural practices

in Balinese communities has been suggested in many studies of Bali such as those of Geertz

and Geertz (1975), Covarrubias (1974) and Reuter (2002). Central to these is the re-

interpretation of the traditions of Balinese inspiring social relationship and practices, kinship

system in the houses, and dwelling architectural production.

A tradition was classically defined in the 1950‘s and 1960‘s, as static, with little

differentiation, specialization, or innovation based on a traditional ruling elite. However,

what is seen today is often a product of change and not a static phenomenon, undergoing a

process of gradual transformation (Eisenstadt 1973). The interaction of people in a society

with other cultures and the growth of social and cultural movements deeply influence the

character of family life, religious belief and practice, and social structure (Gusfield, 1967).

This is not only handing down but also being analysed based on certain criteria in a society

through an adaptation process. In this process, the old might be adjusted so that it meets new

conditions or the old is used for new purposes (Hobsbawn in Hobsbawm and Ranger 1983).

The analysis process of accepting a tradition implies that it always changes over time. Its

changes constitute a link between an invented present and imagined past where it is

constantly being symbolically recreated and contested, as well as constantly being

reformulated (Wood in Hitchcook and Parnwell 1993) or, according to Hoben and Hefner

(1991), it always undergoes a process of renewal and modification. This aspect establishes

the theoretical framework for the analysis of the transformation. Transformation is a way for

the Balinese to fulfil the new demands of domestic, socio-cultural, and economic activities in

the house where the house as a concept is not only constructed and used for its traditional

functions, but also the additional functions namely tourist activities.

This transformation describes the history and evolution of the dynamic household lifestyle

and identity (Ahmadi 2007) and presents the unfolding interaction of the people with an

external force of tourists. In this interaction, some spaces are still maintained while some

others are transformed or discarded. Considering this, the transformed house is in the process

of reformulating the ideal traditional house. As a result, the implementation of the tradition

that is usually performed undergoes obstacles. To analyze this phenomenon, desa kala patra

concept enables an analysis of the way the people are able to follow their traditions within

this new domestic setting. This concept teaches people that everything performed varies

from one place to another (desa), from time to time (kala) and from one cultural pattern to

another (patra) (Kaler 1983, Eiseman 1989, Ramseyer in Ramseyer and Tisna 2001). This

concept pertains not only to geographical space and measurable time but also significant

environmental and communal purposes based on Hindu religion teaching. This concept

applies over time and involves an evaluation process of the Balinese culture having

interacted with many others cultures such as China and India. Those external cultures are

filtered, adjusted, and modified so that they fit the environmental conditions and Balinese

beliefs and values. These are then integrated into the culture of the Balinese so that gradually

they are approved and recognised as an origin culture (Pitana in Conrady and Buck 2010).

By applying this concept, the Balinese culture presents its flexibility and adaptability where



it can manage and absorb the other cultural elements without endangering its identity

(Mantra 1993, Udayana University and Francilon 1975, Covarrubias 1974).

The Culture and Religious Significance in the Traditional Balinese House

A house, which is inhabited and used by many different types of individuals, is not only a

structure but also an institution. It is built to address a complex set of purposes and is greatly

influenced by the cultural milieu to which it belongs (Rapoport 1969, Oliver 1997). A house

symbolically expresses its purposes and the characteristics of its inhabitants; it is influenced

by a culture in a society (Howell in Sparkes and Howeel 2003). Culture in many studies is

acknowledged as an essential factor in creating a traditional house. A traditional house and a

culture reflect an accumulation of interactions between people and nature in a society or a

social group (YiWang 2008). They have a close relationship where a traditional house is

created as a response of people to accommodate their domestic and socio-cultural activities.

A traditional house is not just a physical structure but also a representation of a cultural

expression and a cultural phenomenon related and developed to meet a specific need of the

culture, social structure, custom, family system, traditional values and beliefs of the people

(Kostof 1995, Rapoport 1969). They reflect an interaction between people and the nature in a

social group or a society.

A traditional house is frequently created and handed down by the previous generation

(Rapoport 1969, Kowaltowski, Watrin and Pina 2007). In the process of transmission, a

traditional house is built, adjusted, and evaluated based on local wisdom and values. This is

the result of collaboration of many people including makers and users over generations. They

create a house to face many problems in their society and meet many determinant factors

including natural and socio-cultural aspects that influence the form and spaces of a house to

accommodate their activities (Rapoport 1969).

A house undergoes a process of transformation over time. In folk traditions, it is an unself-

conscious physical form representing demands, values, desires, dreams, and passion of

people in their environment with no designer, artist, or architect (Rapoport 1969) in which

they, as suggested by Alexander (1979), only do precisely what they should to do to face

their problem in their environment. All community members diffuse and concern the

knowledge of building process and every aspect of their society so that in this tradition,

everyone is able to construct their own dwelling (Redfield 1965). The process of dwelling

construction changes when an artisan is involved in the construction process. It demonstrates

that primitive architecture has transformed into vernacular architecture. In the vernacular, the

owner is not just a consumer but still has an important role and actively participates in the

design process. Builders are called in because they have more detailed knowledge of

construction technologies and influences of the natural conditions in a building (Rapoport

1969). The builders are customarily from the communities and the process of building is

learned by each successive generation (Oliver 1997). However, different challenges faced by

many generations in order to address given problems and available recent technologies have

caused modifications to the construction process. This process is more variable and different

to those in primitive buildings. In a vernacular tradition, a few changes occur within the



framework of a given common heritage and hierarchy of values. All members share them

over generations as their traditions (Kowaltowski, Watrin and Pina 2007, Wang 1997).

In the process of reformulation of tradition including building a house, people try to maintain

a harmonious relationship with natural resources and used them for particular purposes. In

Bali, for example, the people build a veranda in the traditional pavilion to overcome many

kinds of tropical climate problem consisting of high humidity, plenty sun lighting, and wind

(Trimarianto and Dudek 2011). Dependence on the environment causes the design of the

traditional Balinese house to allocate enough space to maintain many kinds of activities. The

backyard of the house is a place to keep and protect the environment through planting

vegetation including coconuts, bananas, and bamboo and raising animals such as pigs,

chicken, duck as well as cows. These functions provide many kinds of raw materials for food

and offerings. This is an attempt by the people to maintain relationship with the environment.

The Balinese also perform many ceremonial activities for animals (tumpek andang) and trees

(tumpek uduh and tumpek wariga) in the backyard. Those are ceremonies dedicated to God

for creating many kinds of animals and trees for human beings. Such ceremonies are a

medium to maintain the relationship with God.

The relationship is also presented in the family temple by performing ceremonies related to

God and ancestors. In addition, in the compound, where people usually perform daily

routines and ceremonial activities especially related to the human life cycle, people maintain

their relationship with other human beings. In these activities, people usually chat with other

family members, relatives and neighbours. They also prepare ceremonies and are helped by

community members. The three relationships are with God, human beings and the

environment, known as the tri hita karana philosophy that inspires every activity of the

Balinese including the design of traditional Balinese house (Eiseman 1989, Dalem in Dalem

et al 2007, Pitana in Conrady and Buck 2010). Based on this philosophy, the house is divided

in three parts that are parhyangan, pawongan and palemahan. The parhyangan is associated

with the relationship with God, the pawongan represents the relationship with other human

beings, and the palemahan represents the relationship with the environment so that every

part of the house meets with the nature conditions and is able to accommodate the socio-

cultural activities.

The tri hita karana philosophy then inspires other concepts related to the landscape of Bali

from the universe physical division to the human physical division. As a part of universe, the

landscape of Bali is divided into three parts called tri loka, the upper world for God (swah

loka), the intermediate world for human beings (bwah loka) and the lower world for demons

(bhur loka) (Meganada 1990, Hobart, Ramseyer and Leemann 1996, Eiseman 1989). The tri

loka concept then bears the tri angga concept as a human physical division. Based on this

concept, well known as the concept of the built environment and the traditional Balinese

house, the world is divided into three traditional values namely utama, madia and nista or

the head, the body and the feet. Utama or the head means high, lofty, or most sacred value,

madia or the body means middle or neutral and nista or the feet means below or most

profane value (Gelebet 1986, Meganada 1990, Hobart, Ramseyer and Leemann 1996,

Eiseman 1989)



The abovementioned division configuration then bears the sanga mandala concept, which is

the diagram of the traditional Balinese house. In this concept, the house is divided into nine

zones (Budiharjo 1986). These represent the variety of the values from the most sacred value

(utamaning utama), where the family temple is located, to the most profane value (nistaning

nista), where the paon (kitchen) and pigsty is located Based on its function, the other

pavilions are located in the appropriate values. The bale meten (the northern pavilions)

associated with ritual activities and sleeping area for the head of the households or oldest

people is located in the utamaning madya zone, the combination of the most sacred and the

middle sacred zones. The bale dauh and bale delod related to the domestic activities are

located in respectively the madyaning nista and the nistaning madya zones, the combination

of the middle sacred and the most profane zone

Examining the Traditional Balinese House: the Stage of Socio-Cultural Activities and

the Influences of Tourism

The Balinese perform ceremonial activities in the house including a sanggah/merajan (the

family temple, indicated ①), pavilions and the courtyard called natah (indicated ⑨). The

merajan is aplacefor performing religious activities dedicated to God and ancestors. The bale

dangin (indicated ④) is a place to perform ceremonial activities related to the human life

cycle. The bale daja is used for nyekeb, the ritual for the isolation of people who will

participate in the ceremony. This room is also utilized for other rituals such as memadik, the

ritual when the groom‘s family officially proposes to the bride‘s family. The veranda is a

place for supporting activities such as performing shadow puppetry called wayang related to

ceremonies in the house.

Many cultural activities including ceremonies for baby (Figure 2) and wedding (Figure 3) are

regularly performed in the traditional house utilizing the pavilions and the natah. Some days

Figure 1.Typical plan of the ideal traditional Balinese house

10

2

3

1

4

5 6

7 8

9

Keterangan 1. Merajan(the family temple) 2. Bale Daja (north pavilion) 3. Bale Dauh(west pavilion) 4. Bale Dangin (east pavilion) 5. Jineng (granary)

6. Paon (kitchen) 7. Angkul-angkul (traditionalgate) 8. Aling-aling (wall behind gate) 9. Natah (court yard) 10. Teba (the backyard)



before rituals, the traditional house is full of activities including offerings and feast

preparations. The house is decorated and temporal buildings are built in the natah to support

activities and place offerings. Family members, relatives and village members especially

neighbours come to the house and do voluntarily work to prepare the ceremonies. On

ceremonial days, they also come to help the owner and to witness rituals. These activities are

part of Balinese cultural activities that motivate tourists to visit Bali (Prameswari 2005,

Ardika 2007).

Tourist activities in many villages have influenced the villages and the traditional houses,

many of which have been transformed to accommodate tourist activities (Sukawati 2004).

Many facilities have been built in the traditional house. The houses, which were previously

represented by the presence of traditional walls called tembok penyengker, gates called

angkul-angkul and spaces between walls and roads called telajakan, have now been

transformed for tourist purposes, to be demonstrated in greater detail below.

The Transformation of the Traditional Balinese House: Adaptation for Tourist Needs

The traditional Balinese house is built based on the traditional rules called asta kosala-kosali

and asta bumi (Gelebet 1986, Kagami 1988) in which the rules provide guidelines for the

people and traditional architects called undagi. The house is built and adjusted based on the

location, time and condition called desa kala patra concept. Based on this concept, the

traditional house changes over time and is transmitted and handed down from the past to the

present. In the transformation process, the original values are questioned and discarded or

transmuted and modified by new values. This process shows that the traditional house is not

a stable and passive thing, but it is active and changes over time (Lim and Beng, 1998).

The above mentioned transformation process has also occurred in the traditional Balinese

house for many years, as demonstrated in the following examples. The Loji was an additional

pavilion in the transformed traditional house that was built for guests. The loji deployed the

modernist architectural idiom using plaster with cement and painted by white (Tan 1967,

Achmadi 2007). The purpose of the loji was initially not for commercial purposes, but for

guests (friends, relatives or others) visiting and staying for a short time. Along with other

tourist activities in Bali, the loji became a place for owners to generate income from tourists.

The increase in the number of tourists meant thatthe loji was not the only place for tourists in

the house.They also stayed in pavilions modified for tourist facilities. In such facilities, the

Figure 2. One of rituals in a baby ceremony

Figure 3. One of rituals in a wedding ceremony



tourists have opportunities to interact intensively with the Balinese and are able to witness

the real activities of the Balinese (Powel 1989).

The transformation phenomenon in the traditional Balinese house is an enormous

phenomenon in the tourism era in Bali. Many traditional houses in tourist destinations in Bali

have been transformed for tourist facilities. Recorded from visual documentation carried out

in 2012, 69%, 61%, 31% and 13% traditional houses in respectively Kuta, Ubud, Sanur and

Kamasan have been transformed for tourist facilities so that the houses are not only for

traditional functions, but also for accommodating tourist activities (Putra, Lozanovska and

Fuller 2013). People have incorporated many tourist facilities such as art shops, kiosks,

restaurants, cafes, money changers, home-stays and other facilities into their homes. They

have constructed new building in the backyard, near the existing pavilions, and demolished

existing pavilions and/or wall (tembok penyengker) and then built new structures. However,

they still perform ceremonial activities in their house so that the house accommodates not

just its traditional function, but also tourist activities.

The wall (tembok penyengker), the space between wall and road (telajakan), the traditional

gate (angkul-angkul), the wall behind it (aling-aling) have experienced enormous

transformation as part ofthe house (Figure 4). The tembok penyengker and the angkul-angkul

are important parts presenting the architectural identity of the house. The tembok

penyengkerisa border and protection element and the angkul-angkul is the only gate to enter

the house from the road. Both function to protect the occupants from both physical and

spiritual negative effects. In the back of angkul-angkul lies aling-aling, the small wall in

which, spiritually, is believed as a screening element protecting the house from negative

spirits. (Covarrubias 1974).

Figure 4. The tembok penyengker (wall), telajakan (the space between wall and road)

and angkul-angkul (the traditional gate) in the traditional house



In tourist villages, tourism development has stimulated people to become actively involved

in this sector. To obtain economic benefit from tourist activities, people have transformed the

wall and traditional gate into kiosk, art galleries and others facilities. The houses are then

hidden behind the tourist facilities so that it is difficult to recognise them (Figure 5). This has

changed the scenery of the settlement area in the village where the dwelling areas are now

dominated by tourist facilities. Although some new structures are built in the front of the

house, its traditional functions remain somewhat intact. Traditionally, these were a gathering

place for the villagers during leisure time, including chatting and conducting cockfights.

Currently, this is a place for people to chat while they wait for the tourists. Tourist facilities

have changed the physical appearance of the house but it still function as a place to chat and

gather with friends, family and other members of community. In this place, the people

maintain a harmonious relationship with their neighbours and at the same time they run their

home-based enterprise to obtain economic benefit from tourists (Figure 6 and 7).

Similarly, the presence of the angkul-angkul increasingly disappears. The transformation

causes the angkul-angkul that was an important element in the front of the traditional house

to become less important amongst the hegemony of tourist facilities (Figure 8 and 9).

Facilities usually have a back door that is directly connected to the natah. This produces an

alternative way for the people to enter the house without passing the angkul-angkul and

aling-aling (Figure 10). This has caused an erosion of cultural functions of the angkul-angkul

where the screening process of negative spirits when the people enter the house now

vanishes. Some Balinese have changed their belief and accept the new value where the

entrance is now not only the angkul-angkul, but also the back door of the facilities.

Figure 5. The tourist facilities dominate the scenery of the settlement area



Figure 10.Transformation of traditional house plan to incorporate tourist functions.

Figure 6. The people chat in the front of a house in

Sanur

Figure 7. The people chat in the front of a

house in Ubud

Figure 8. The angkul-angkul amongst the

tourist facilities in Kuta

Figure 9. The angkul-angkul amongs the

tourist facilities in Ubud

Existing pavilions

Art shop where people can enter the house without passing the angkul-angkul.

Home stay in the backyard

Main entrance of the angkul-angkul

Alternative entrance for the tourist facility



The family temple is a place to maintain a harmonious relationship with God and the

ancestors. In the transformation of family temple house, few have been relocated to the

second, third or upper storey of the building or to other parts of the property to accommodate

the demand of tourist. In order to obtain economic benefit, people are willing to reposition

their family temples especially those located in the area with economic potential for tourist

facilities (Figure 11). However, the shrines are still in the same setting. The Balinese still

believe that the ground belongs to God (Goris in Swellengrebel 1984, Krause 1988). Hence,

they still keep a special place for the owner of the world, God. The family temple based on

the tri hita karana philosophy, remains a place to maintain harmonious relationship with

God and ancestors where the people still perform rituals in the family temple.

The adjustment of the traditional house also occurs in the pavilions where people are willing

to share their home for tourist activities. They use the space not only for domestic and

ceremonial activities, but also for tourist activities. The bale dangin and the bale daja are an

extension of the restaurants, art galleries, or home-stays. The pavilions and the natah that

were places for maintaining a relationship with other human beings, especially neighbours,

nowadays have new participants, the tourists (Figure 12 and 13). The domestic and

ceremonial activities performed in the house used to involved family members, relatives and

the village members, but now are also include tourists. Nowadays, the house is still a place

for performing ceremonial and domestic activities butat the same time it becomes a place for

tourist activities (Putra, Lozanovska and Fuller, 2013). The transformed bale dangin, for an

example, is still a place for rituals, but it also functions as a place for domestic or,

sometimes, tourist activities. Such spaces have to be adapted so that they are able to

accommodate the current demands of the occupants.

Figure 11. The family temple relocated to the second floor



Figure 12. The pavilions used for tourist facilities

Source: Putra, Lozanovska and Fuller, 2013

Figure 13. A plan of the house transformed for tourist facility

The adaptation of Balinese tradition to accommodate tourist demand is a product of change

and not a static phenomenon and undergoes a process of gradual transformation (Eisenstadt

1973). The interaction with tourists and the growth of social and cultural movements, as

suggested by Gusfield (1967) deeply influences the character of family life, religious beliefs

and practices. In this adaptation process, the Balinese utilize their culture not only for their,

traditions, but also for tourists. Bali‘s economy, fundamentally altered by global tourism, has

allocated culture monetary value not present in the traditional way of life (Mc Kean 1973).

Tourism, according to Mc Kean, has stimulated the Balinese to pay attention to the tradition

and art performance especially those that may become extinct so that cultural practices are

Existing traditional house setting Figure 13a. A

building for tourist

accommodation

Figure 13b. A building for

tourist accommodation

Figure 13c. A building for

tourist accommodation



still perform for their ritual values, as well as adapted versions for the tourist population.

(Picard 1996). The changes are based with reference to an existing pattern, purpose, or habit.

The changes are not a simple linear process, but overall are more complex. In the process of

transformation, the development process can be retraced into back to tradition. However, the

processes could also involve minimalizing some aspects of the pattern or functions (Musial

and Pleasants, 1972). This can be seen in the transformed house where most have no ideal

natah and backyard as important places for performing and preparing rituals (Figure 14). As

a result, some ceremonies are difficult to perform such as cremation (ngaben) and

purification of the soul ceremony (nyekah). These are then performed in village facilities

(ngaben ngerit). Hence the new physical configuration has caused an erosion of socio-

cultural functions of the houses and produced new social practices in the Balinese villages.

Figure 14.The transformed natah

Conclusion

The traditional Balinese house has been transformed over the time as an attempt of people to

reformulate the physical configuration and the functions of the house. The presence of

tourism influences this process. People reformulate their homes to adapt to new values in

order to fulfil their lifestyle and tourist demands.

The identity of the house that used to be presented by the presence of tembok penyengker and

angkul-angkul, is nowadays frequently presented by tourist facilities located in the front of

the house. The angkul-angkul that used to be an only one entrance to enter the house

nowadays has a competitor, the entrance for the tourist facility. This part of the house is most

commonly transformed for tourist facilities. Furthermore, few family temples have been

changed to fulfil the needs of tourists in an attempt to gain economical benefit while the

pavilions and natah are shared among the domestic, socio-cultural, and touristic activities.

The people of Bali especially in tourist villages have transformed all parts of their houses to



adapt to new values in their life and have been willing to share their house for touristic

activities. Based on the tri hita karana philosophy, where the home symbolised a harmony

with God, the environment and other people, it now has a new economic purpose to address.

The above mentioned transformations are a media to reconfigure the physical forms so that

they fit with the contemporary demands under the impact of the external force of tourism.

This, as suggested by Dove (1988), is the process of substitute the old into the new to fulfil

the recent desire of occupants. In the new configuration, Balinese people try to reformulate

their traditions by adapting additional functions. By adapting these, the people not only are

able to maintain the traditional function, but also obtain economic benefit. However, some

rituals such as ngaben and nyekah in some transformed houses are no longer performed in

the house but they are relocated to the village facilities. Ngaben, which was household affairs

helped by the members of the village, now are seen as the village event, run by a committee

formed, known as ngaben ngerit. The reformulation of rituals has produced a new type of

social practice whereby the village plays an important role as a central place, pulling people

into revitalized rituals and traditions. All activities have produced a layered sense of

traditions whereby religious festivals and social festivals have become intertwined

(Lozanovska, 2011).

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