Reframing the Vernacular: Politics, Semiotics, and Representation

To reframe the vernacular to address issues around politics, semiotics and representation is to demand multiple actors on opposite sites to address their interests and concerns over the physical environment and its contradictory forces. This chapter consists of two parts. The first part teases out five spheres of inquiry: power of the state, forces of capitalism, practices of everyday life, the propensity of religion and ecology, and the reconstitution of identity. It shows how these spheres shape multiple actors who in turn shape their interaction producing thus the vernacular as the site of contestation. The second part uses Indonesian history as an illustrative example of how the vernacular could be studied politically as a site of contestation.

This study aims to interpret traditional aspects of the tradition of the autonomy in Balinese society through observation of the architecture of bale kulkul adat. The study is conducted by examining the architectural elements of the bale kulkul adat located in puri (a traditional palace), pura (a traditional village temple), and bale banjar (a traditional hamlet hall). This research emphasizes the importance of the architecture of bale kulkul adat to shape Balinese people’s way of thinking. It is seen as a manifestation of an object and cultural artefact as well as an autonomous entity in a village society. The ability to perceive bale kulkul adat as an architectural object establishes Balinese people’s knowledge of bale kulkul adat as a representation of the tradition, (1) verified by its purpose and use, and the mechanism of the sound it produces; (2) articulated visually in the decorative elements; (3) posited on the site according to a certain ordering principle related to other buildings to suit the surrounding environmental scale. The findings include the types of architectural bale kulkul adat which represent the tradition of the autonomy, namely: (a) the tradition of physical autonomy and (b) the tradition of non-physical autonomy. The tradition of physical autonomy is portrayed in the position on the site and in aspects of the terms of building aesthetics, while the tradition of non-physical autonomy is depicted through the building function.

Joglo house is a symbol of nobility in Javanese culture and in the traditional social structure as to whom leads the community. It has a pendopo as a formal public meeting area. The shape of pendopo is represented by a high and wide roof span which reflect spatial and symbolic meanings. Brayut village is a traditional rural area which supported peri-urban agriculture of Kasultanan Yogyakarta in the 1800 era. This village has been reorganized as a traditional village for the tourism industry since 1999. Three Joglo houses represent some of the unique attractions for Brayut tourism village. The oldest Joglo house was built by Demang of Brayut as a regional leader in the 1890s. The change in the present governmental system negated the Joglo house’s use and therefore it is no longer a symbol of leadership in the village. This study explores the shifting symbolic meanings of Joglo houses in Brayut village. It examines three Joglo houses as study cases. The methods of collecting data includes interviews with the owners and mappings of the transformation of spatial forms and functions. The results show that the shift in symbolic meaning occurred in two important zones of Joglo house, i.e.: the pendopo and ndalem. The symbol of the leader turns into the pride of the descendants. Ndalem is a symbol of the sacred within the house yet it has been modified for the tourists. The altered symbolic meaning has not physically distorted the building form and it still suggests obedience to the ancestor in its representation.

Indian vernacular and traditional knowledge systems, born out of long years of practice, have harmonized themselves with the local ecology. An amalgamation of various cultural, social, ecological and historical layers are distinctly visible at Dal Lake, Jammu and Kashmir. Though primarily known for tourism activities, Dal Lake houses about a thousand families, living on silted islands, whose socio-economic sustenance is dependent on water. The lake influences the everyday lives and activities of people such as cultivation, going to school, crafts, and trade. Local cultural practices of this region possess a historical continuity and have acquired ecological wisdom to adapt to their surroundings. Over time, it is not only the community that has come to depend on the resource, but small ecosystems have been generated as a response that befits Dal Lake. The threat of total eutrophication and high levels of pollution in the lake has resulted in a symptomatic response of rehabilitating this floating community away from its cultural resource. Although it is necessary to curb pollution levels, this isolation of human and natural systems might have adverse consequences. This paper aims to highlight the understanding of the environment in the philosophy of Kashmiri vernacular. Through these learnings, the authors propose three design strategies to sustainably inhabit Dal Lake and integrate the lake in lives of Dal dwellers, the people of Srinagar as well as the floating populations of tourists. The design attempts a vernacular landscape of sustenance and resilience for one of the few floating villages in India.

The culture of Bali Aga is less elaborate in appearance than the aristocratic South Bali; however, the journey of the highland people toward a better and secure life in the future has been reflected in their concept of dwelling. The people’s socio-cultural practices have shaped the spatial organization of their settlements their architecture. The preservation of an ancestral culture has resulted in an assemblage of artefacts that are arranged territorially. This paper firstly, describes the historical background of the establishment of Pengotan village; secondly, elucidates the ordering of buildings in the settlement, and, finally analyses the ordering system responsible for the built spatial organization. The paper discusses the making of place as central to processes of people’s religious and social belief systems. This paper broadens the understanding of the a vernacular settlement and the way vernacular buildings are being organized through this analysis.

Rumah gadang as a vernacular house of Minangkabau has undergone a series of physical transformations. These transformations represent changes in typical construction practices of rumah gadang in Minangkabau. This paper aims to scrutinise house-building practices conducted by tukang kampung (non-institutional village builders) in one of the oldest nagari (indigenous settlement) in Minangkabau, Nagari Sumpu. This approach is selected deliberately to investigate the re-construction process of vernacular architecture in the present context of Minangkabau, and to understand the concept of vernacularity manifested within the process. This study shows that the re-construction of rumah gadang by tukang tuo, Datuak Pe, has prompted a revival of vernacular architecture specifically in Nagari Sumpu. This also reveals that the practice of re-constructing rumah gadang results in another vernacular phenomena: restating the kaum’s (matri-kin) existence, reviving local building knowledge and methods, and establishing local builders’ networks, which are undeniably contributing to the understanding of the concept of vernacularity.

Central India has a rich tradition of vernacular architecture. The paper aims to study the transformation in vernacular architecture of the Baiga tribe. The objective is to study the materials, construction techniques and the built forms. The methodology includes a literature review and an analysis of case studies of vernacular architecture of the Baiga tribe. The discussion and findings reveal peoples’ aspirations to be modern have altered their lifestyle. These socio-cultural conditions have resulted in the different spatial organization of settlements; new building materials and construction techniques which have all impacted on the resultant built forms. Conclusions include that lessons of vernacular architecture are of benefit if they are integrated with contemporary practices through innovative and holistic design approach. The suggestions need to be incorporated in the government policies so as to retain or conserve the unique characteristics of vernacular heritage.

The “Aceh Method” has been coined here to contemplate a form of representing vernacular house typologies and to provide another “way of seeing”. Ways of seeing and understanding vernacular knowledge centred on the production of built form and their related socio-cultural conditions are revisited with this research through a multimodal platform of the “Aceh Method”. This method was devised to record, interpret and connect to the rich histories of vernacular architectural production in Indonesia critiqued through analogue and digital means. Rather than digging for additional remains of Acehnese architectural knowledge in the conventional sense of writing history, this proposal contributes to ways of understanding past built environments through a value analysis of immersive drawing and digital capture. In promoting a field of knowledge based on regional conditions, via onsite cultural immersion with the subjects and artefacts, this research will disseminate to the world value systems and technologies embedded in Acehnese vernacular heritage. Tackling challenges of natural disasters in Aceh, the “Aceh Method’s” representation techniques engaging socio-cultural conditions provides educational, intellectual and practical tools to meet communities’ future built environment aspirations.

The phenomena of identity representations in mosques are strongly related to certain socio-political dynamics. Multiple strategies may be employed to represent the specific aims of the patrons. One aim is to prevent the possibility of conflicts in the community mosques in Malang Raya, East Java. Socio-political issues among Islamic groups in the region include the struggle for mosques’ authority by a certain group deemed “hard-liners”. To explore the variety of communities’ responses to this issue through their mosque architecture, fieldwork research was conducted through documentation and semi-structured interview. One of the findings was various strategies of identity construction were helpful to the mosque community. These ranged from expressing group identity through explicit and implicit elements, to suppressing group identity by eliminating, negotiating, and even camouflaging significant elements of mosques. The different strategies are related to each mosque’s resilience to the external and internal dynamics. In spite of the different ways to represent identity, there is a mutual concern to prevent conflicts and to create a more peaceful religious environment.

Bali is famous for its unique architecture, and it has given a specific identity to Bali. This architecture represents one of the valuable ancestral inheritances. The role of beliefs, culture, and tradition have strongly influenced the architecture and settlements in Bali. However, the influence of modernization has had a transformative effect on the vernacular architecture and the Bali Aga (indigenous community) villages are not exceptional in that regard. Many buildings, including houses, in these villages have lost their ‘uniqueness’ due to alterations of form and structure. This study uncovers important factors contributing to transformation and preservation of the Bali Aga vernacular architecture. The case studies and interview analyses were employed for this research. Primary data collection took place after interviews were conducted with the local community; as well as the site observations at seven Bali Aga villages (Pedawa, Tigawasa, Cempaga, Pinggan, Sukawana, Sidatapa and Banyuseri). A qualitative analysis of secondary data from a literature review was also undertaken. The results show that the transformation of the architecture was influenced by changes in socio- economic prosperity of the villagers, whilst the locals make every effort to sustain their values based on their beliefs.

Vernacular architecture in scholarly literature addresses issues which include different perspectives, contradictions, and tensions. Indeed these studies, enrich our understanding of the vernacular and develop vital discourse around its sustainability, functionality and practicability. These challenges are expressed in the Pinggan Village community. Known as ‘Bali-Aga’ and considered the oldest generation of the Balinese, the traditional settlements of this community are facing significant transformations. Given contemporary daily activities and needs, this research proposes coping strategies with regard to the evolution of to their vernacular built environment settings are required. This paper will argue that vernacular sustainability is facilitated through this “coping strategy” method if adopted by its users. Such strategies enable, vernacular architecture to retain its transformative qualities in accordance with the development of local knowledge. Transformation is dependent on skill-sets and material availability for best environmental performance to achieve desired contemporary living standards. A qualitative study involving a case study investigates the ‘coping strategy’ underpinning Pinggan’s community. The paper will explore the approach of the coping strategy whereby the community applies adaptation and adjustment to achieve their desired comfort level through their vernacular architecture. It will investigate further individual and communal action in the vernacular setting. In short; the coping strategy acts as a continuous negotiation process of sustaining tradition and inherited vernacular knowledge with present human needs.

Vernacular is a product of a people native to a place. In architecture, the traditions and customs that produce them and the forms and meanings associated with them are intrinsic to the people. Vernacular buildings are located in place and give definition and meaning to place. They thrive in the contexts of isolation and self-containment nurturing the insiders as opposed to outsiders. This way, they inherit the characteristics that define both the people and place in the world.

In Bahrain, fishing huts dotted the shore and they were a part of the vernacular. With globalization, its urban real estate had expanded exponentially extending the shore by land reclamation. Many fishing huts had been shifted, and sometimes simply abandoned. In 2009, they drew the attention of the State & others. Fascinated by the ‘vernacularity’ of the structures, fishing huts were reproduced at the Venice Biennale, representing Bahrain, winning the Golden Lion Award. Fishing huts gained stardom, and was awarded a place in the ‘grand tradition’ although it belonged to the little tradition.

This paper traverses the process and examines the outcomes of the representation of the fishing huts at the Venice Biennale. It is aimed at gaining insights into the phenomena of vernacularity and its place in the contemporary world. The paper employs observations and examination of documentations to unravel the process. Although vernacularity is often attributed to those produced through customs and traditions with meanings of appropriation of space and place, the research shows that vernacularity could be an outcome also of a production that is driven by ad-hochism buttressed by unpretentious innocence.

A community development plan is the concept that implies the community participation, community empowerment and community capacity in which diverse community members contributed to achieving the goals and objectives for their communal benefit. The primary goals of the community development are to increase the levels of productivity and improve the living standards in term of social, economic, environmental and cultural aspects of the local community. However, throughout the motion of these plans and changes, numerous issues have been verified regarding sustainable community development. Hence, this study aims to assess the extent to which physical developments have affected the community in vernacular settlements in Malaysia. The uncovering of this issue may inform and act as a preventative measure for future sustainable development and community plan of vernacular settlements in Malaysia.

A traditional settlement is defined by a colony in which physical attributes and its occupants retain their daily traditions and skills, as well as other cultural practices. However, due to urbanization and economic development, certain traditional settlements in Malaysia are currently undergoing tremendous changes. Hence, this paper identifies the physical attributes that are significant for the preservation of social sustainability in the traditional Malay settlement. In this research, a qualitative methodology was used to identify the characteristics of the traditional settlements in Kuala Terengganu. In this study, street pattern, housing boundaries and open spaces were identified to be significant as key characteristics for the preservation of social interaction in the three traditional settlements studied. Therefore, the study concluded that methods and selections of such physical characteristics and space typology are significant in order to maintain the social sustainability in traditional settlement communities.

The study of history and architecture of the Minangkabau’s Rumah Gadang are still incomplete because the old Minangkabau area is not only in West Sumatra Province, but also in North Sumatra, Riau, and Jambi. Whereas the Minangkabau, as one of Austronesian descent, have experienced the history of the old Malay Kingdoms, the Sriwijaya Kingdom, the kingdom of Dhamar- sraya and Malayupura, until the time of Pagaruyung. Therefore, it is necessary to conduct an update to current study by expanding the research location into the central region of Sumatra. In this research, the area to be studied focuses on the Upstream – Downstream (hulu-hilir) of Kampar River region, from the Limapuluh Koto region to the Bangkinang (Kampar) area. This research method is qualitative, by conducting a literature review and field study, to be analysed architecturally to obtain conclusions. The results showed that there is strong architectural linkage between Rumah Gadang in the area of Limapuluh Koto and Rumah Lontiok in Bangkinang area, especially with their spatial arrangement as the genotype.

Keraton Kasepuhan is located at Jalan Kasepuhan No. 43, Kampung Mandalangan, Kelurahan Kasepuhan, Kecamatan Lemah Wungkuk, Cirebon, West Java. Keraton Kasepuhan is a very luxurious palace and the most well preserved in the city of Cirebon, and it is currently the centre of government. The Keraton Kasepuhan was built by Prince Cakrabuana, and at that time the Keraton Kasepuhan was named Keraton Pakungwati. In 1483 Keraton Kasepuhan expanded and renovated by Sunan Gunung Jati. Consequently, the Keraton Kasepuhan is influenced by foreign cultures from Europe and China and local culture from Hinduism and Java. Currently, the historical heritage of the Keraton Kasepuhan is still well maintained and has a high architectural value. The purpose of this research is to understand the influence of foreign culture and local culture on the development of Keraton Kasepuhan Cirebon buildings, where the research method used is Qualitative Research Method with Phenomenological Approach undertaking interviews with history experts and field studies at Keraton Kasepuhan. The result of the analysis of the influence of foreign culture and local culture on the development of Keraton Kasepuhan building will emerge on how the influence of acculturation of foreign and local culture in Keraton Kasepuhan.

The traditional vernacular settlements of the Kathmandu Valley reflect the needs of the local community, their culture, geographical location and climatic conditions. In recent times, rapid urbanisation and population growth have transformed these settlements. In destroying the urban form and activity on the site it has also altered the identity of the place. This paper reviews the impact of urban growth on the traditional vernacular settlements of the Kathmandu Valley. Urban design principles were used to analyse the transformation. The findings indicate that the new development on the site is incompatible with the traditional development which has adversely changed the form, activity and image of the sites.