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KAJIAN PUSTAKA Understanding Permanence Revianto B. Santosa

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Understanding Permanence

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  • KAJIAN PUSTAKA

    Understanding Permanence Revianto B. Santosa

  • PHENOMENO-LOGY OF THE

    SITE

    COSMOLOGY TECTONIC MANIFESTA-

    TION

    Roots of Permanence

  • Phenomenology of the Site

    Frampton. Kenneth (1993) Towards a Critical Regionalism: Six Points for an Architecture of Resistance.

    Heidegger, M. (1954) Building Dwelling Thinking

    Heidegger, M. (1971) Poetically Man Dwells

    Holl, S. (1989) Anchoring, Norberg-Schulz, C. (1971) Existence,

    Space and Architecture,

    Norberg-Schulz, C. (1980) Genius Loci, Towards a Phenomenology of Architecture,

    Norberg-Schulz, C. (1985) The Concept of Dwelling, On The Way To Figurative Architecture,

  • House and table join mortals to the earth. The things that were named, thus called, gather to themselves sky and earth, mortals and divinities. The four are united primarily in being toward one another, a fourfold. The things let the fourfold of the four stay with them. This gathering, assembling, letting-stay is the thinging of things. The unitary fourfold of sky and earth, mortals and divinities, which is stayed in the thinging of things, we call the world. German gerund building is closely linked with the archaic forms of being, cultivating and dwelling, and goes on to state that the condition of "dwelling" and hence ultimately of "being" can only take place in a domain that is clearly bounded.

    The Thingness of Place

    Heidegger, M. (1954) Building Dwelling Thinking (1971)

    Poetically Man Dwells

  • Genius Loci Norberg-Schulz(1979) Genius Loci;

    (1985) The Concept of Dwelling

    A thing has to possess three qualities: it has to evoke an image, be concrete, and have significance Figurative architecture. From a Heideggerean point of view, man dwells if he experiences his existence as meaningful the architectonic design of a place offers the opportunity for orientation and identification. To identify with a place primarily means to be open to its character or genius loci, and to have a place in common means to share the experience of the local character. To respect the place, finally, means to adapt new buildings to this character.

  • Dwelling Norberg-Schulz(1979) Genius Loci;

    (1985) The Concept of Dwelling.

    Norberg-Schulz referred to Heideggers essay on dwelling and the etymological roots of building which go back to dwelling, stressing the role of the house as the central place of human existence: Modes of Dwelling (describable in typology, topology and morphology) natural dwelling (integrated with the landscape) collective dwelling (urban space) public dwelling (institutional building) finally private dwelling (living in a house)

  • Anchoring Steven Holl (1989) Anchoring

    Holl meyakini bahwa arsitektur

    memiliki keterkaitan yang mendasar dengan tapak melampaui

    keterkaitannya dengan fungsi..

    Building transcend physical and functional requirements by fusing with a place by gathering the meaning of a situation. Architecture and site should have an experiential connection, a metaphysical link, a poetic link. A building has one site. In this one situation, its intentions are collected. Building and site have been interdependent since the beginning of architecture.

  • This inscription, which arises out of in-laying the building into the site, has many levels of significance, for it has a capacity to embody, in built form, the prehistory of the place, its archaeolo-gical past and its subsequent cultivation and transformation across time. Through this layering into the site the idiosyncrasies of place find their expression without falling into sentimentality the explicit connotations of a clearing in which to be, a place in which to come into being the absolute precondition of a bounded domain in order to create an architecture of resistance

    Building the Site

    Kenneth Frampton. (1993)

    Towards a Critical Regionalism: Six Points for an Architecture of Resistance.

  • Tectonic Manifestation

    Frampton, Kenneth (2002) Rappel a l'Ordre: The Case for the Tectonic

    Frampton, Kenneth (1995) Studies in tectonic culture: the poetics of construction in nineteenth and twentieth century architecture

    Riegl, Alois (1903 [1982]) The Modern Cult of Monuments: Its Character and Its Origin

    Vitruvius, Marcus (xxxx) The Ten Book of Architecture

  • FIRMITAS: the ability of a building to endure based on its own material strength and soundness of construction

    Firmitas (durability) will be assured when foundations are carried down to the solid ground and materials wisely and liberally selected; . . .

    a faultless wall may be built to last forever, a perfection that will endure to eternity, escape ruin as time goes on

    Aspiration for Firmitas

    Marcus Pollio Vitruvius;

    De Architectura

  • INTENTIONAL MONUMENT A monument . . . erected for the specific purpose of keeping single human deeds or events (or a combination thereof) alive in the minds of future generations HISTORICAL MONUMENT monuments as those built without the intention or expectation that they would be left to future generations. The fact they are labeled historical monuments is a subjective title given to them by modern perception. AGED-VALUE MONUMENT These monuments are nothing more than indispensable catalysts which trigger in the beholder a sense of the life cycle,

    Monument & Permanence

    Alois Riegl (1903 [1982])

    The Modern Cult of Monuments: Its Character and

    Its Origin

  • The deepest roots of architectural autonomy lie here, one might say: not in the Vitruvian triad of classical lore but in the far deeper and more archaic triad of earthwork (topography), construction (tectonic), and hearth (type) as the embodiment of institutional form Framework tends towards the aerial and the dematerialization of mass, whereas the mass form is telluric, embedding itself ever deeper into the earth . . . . may be said to symbolize the two cosmological opposites to which they aspire: the sky and the earth. Despite our highly secularized techno-scientific age, these polarities still largely constitute the experiential limits of our lives

    Frampton on Semper

    Kenneth Frampton

    (2002) Rappel a l'Ordre: The Case for the Tectonic

    (1995) Studies in tectonic culture: the poetics of construction in nineteenth

    and twentieth century architecture

  • Cosmology Behrend, Timothy E. (1989) Kraton and Cosmos in Traditional Java Heine-Geldern, Robert von (1942) Conception of State and Kingship in Southeast Asia Tjahjono, Gunawan (1989) Cosmos, centre, and duality in Javanese architectural tradition

  • The primary notion with which we shall have to deal is the belief in the parallelism between Macrocosmos and Microcosmos, between the universe and the world of men. . . . These forces may produce welfare and prosperity or work havoc, according to whether or not individuals and social group, above all the state, succeed in bringing their lives and activities in harmony with the universe. . . . Harmony between the empire and the universe is achieved by organizing the former as an image of the later, as a universe on a smaller scale.

    The Cosmic Harmony

    Robert von Heine Geldern

    (1942) Conception of State and Kingship in Southeast Asia

  • [The Kraton of Surakarta] . . . is not without meaning when viewed in the con text of Old Javanese notions of the lay out of the world (Pigeaud, 1930, Bezoek van den Kraton van Z.H. den Soesoehoenan) In the case of the kraton, two celestial archetypes are at work : the world itself, conceived in terms of the world mountain Meru as described above; and, at one remove, the celestial palace of Lord Indra, itself a perfectly replicated cosmos The surrounding wall certainly represents the Cakravala, that final, towering range of mountains beyond which lies nothing but empty sea -here portrayed by a moat.

    The Celestial Kraton

    Timothy E. Behrend (1989)

    Kraton and Cosmos in Traditional Java

  • The Cosmic House

    Gunawan Tjahjono (1989). Cosmos,

    centre, and duality in Javanese architectural tradition.

  • Criticism Deleuze, Gilles and Flix Guattari (1987), A Thousand Plateaus: Capitalism and Schizophrenia, Neil Leach, (2001) The Dark Sideof the Domus Savage, Victor R (2010) Cosmic Representa-tions and Aterritorial Communities in Southeast Asia: Implications for Sustainable Livelihoods Sant Elia, Antonio (1914 ) Manifesto of Futurist Architecture

  • ASSEMBLAGES are complex constellations of objects, bodies, expressions, qualities, and territories that come together for varying periods of time to ideally create new ways of functioning. DETERRITORIALISATION are the movements which define a given assemblage since they determine the presence and the quality of lines of flight Lines of flight in turn define the form of creativity specific to that assemblage, the particular ways in which it can effect transformation in other assemblages or in itself

    Philosophy Gilles Deleuze & Felix Guattari (1987)

    A Thousand Plateaus: Capitalism and Schizophrenia

  • From an architecture conceived in this way no formal or linear habit can grow, since the fundamental characteristics of Futurist architecture will be its impermanence and transience. THINGS WILL ENDURE LESS THAN US. EVERY GENERATION MUST BUILD ITS OWN CITY. This constant renewal of the architectonic environment will contribute to the victory of Futurism which has already been affirmed by WORDS-IN-FREEDOM, PLASTIC DYNAMISM, MUSIC WITHOUT QUADRATURE, AND THE ART OF NOISES, and for which we fight without respite against traditionalist cowardice.

    Technology Antonio Sant Elia (1914 )

    Manifesto of Futurist Architecture1

  • Given that for centuries prehistoric Southeast Asians lived in a water world or at the margins of water bodies (seas, rivers, lakes) their conceptions of space, territory and place were very different. the prehistoric water culture based communities in the region were suppressed even before western colonialism in the region. The alternating mountain/land and seas/oceans conceptions in Hindu-Buddhist geography allowed the land-based Indianized kingdoms of Southeast Asia to include its own prehistoric aquatic culture in the cosmic city plans and the palace and temples architecture

    Geography Savage, Victor R (2010) Cosmic

    Representa-tions and Aterritorial Communities in Southeast Asia:

    Implications for Sustainable Livelihoods

  • Architecture Neil Leach, (2001)

    The Dark Sideof the Domus

    The concept of dwelling becomes something of a dominant paradigm within architectural theory. The philosophical underpinnings of the concept in the work of Martin Heidegger. It makes connections with the notion of heimat in National Socialism, and argues that not only does dwelling have a dark side, but it is also ill-equipped to deal with our contemporary cultural conditions. Architecture must look to a more flexible theoretical model, more in tune with the fluidity, flux and complexity of our contemporary modes of existence.

  • langgeng | tan-langgeng anging kang saja mahasuci kewala langgeng amuji pinuji ing pamujinira, tan owah tan gingsir, Suluk Bonang (The Admonition of Seh Bari, G. Drewes)

    maton | tan-maton ambeguguk angutha waton prov. : stubborn as a brick wall [of a city] S. Robson & S. Wibisono Javanese English Dictionary

    abadi | sementara

  • Argument Aspek dan komponen yang bersifat tak permanen dan yang bersifat permanen berperan penting dalam membentuk arsitektur Jawa.

    Objective Membangun Teori Arsitektur yang lebih inklusif dengan melibatkan sifat permanen dan tak permanen dalam penciptaan arsitektur Jawa.

    Berkontribusi dalam perumusan kerangka teoretik arsitektur yang lebih relevan dengan karakteristik arsitektur Nusantara sehingga mampu menjadi landasan bagi pengembangan wacana dan penelitian arsitektur Nusantara berikutnya.

  • THINKING PERMANENCE/

    IMPERMANENCE

    BUILDING PERMANENCE/

    IMPERMANENCE

    DWELLING PERMANENCE/

    IMPERMANENCE

    Research Questions: Bagaimana tradisi Jawa memahami tentang kepermanenan dan ketidakpermanenan dalam arsitektur:

    Aspek gagasan melalui narasi (verbal) Aspek tindakan melalui upacara (ritual) Aspek fisis melalui tektonika (tectonics)

  • THINKING PERMANENCE/

    IMPERMANENCE Narasi tradisional yang memiliki karakteristik quasi-mitologis merupkan salah satu cara masyarakat tradisional berfikir dan memberikan penjelasan tentang fakta secara mendalam. Nilai pentingnya bukan pada validitas fakta tapi pada gagasan kultural yang melatarbelakanginya. Kisah pembangunan Masjid Demak yang menegaskan tentang pembentukan permanent sacred center disandingkan dengan pembentukan Masjid Tiban yang menegasikan kepermanenan tersebut. Serat Centhini (episode Masjid Tiban Golo) dan Babad Jaka Tingkir dan Serat Kandha (episode Membangun Masjid Demak)

    Pemahaman melalui

    Pengisahan

  • DWELLING PERMANENCE/

    IMPERMANENCE Ritual adalah salah satu cara yang penting untuk dapat berkediaman (to dwell) yang bermakna dalam suatu komunitas. Ritual yang melibatkan bangunan lebih lanjut mengungkapkan pemahaman tentang bangunan dan gagasan yang melatarbelakanginya melalui meaningful act. Observasi dan deskripsi mendalam terhadap ritual yang menegaskan watak tak permanen bangunan. Rangkaian upacara Buka Luwur di Kompleks Masjid-Makam Sunan Kudus dan Memayu di Makam Trusmi

    Pemahaman melalui Ritual

  • BUILDING PERMANENCE/

    IMPERMANENCE Konstruksi tradisonal adalah strategi untuk menghimpun komponen bangunan secara bermakna sehingga terbantuk suatu sosok dengan guna tertentu. Pengamatan dan pemaparan konstruksi bangunan yang melibatkan aspek permanence, moveability dan replaceability. Makam Trusmi Cirebon yang terkait dengan konsep replaceabilikty dan Masjid Tiban di Wanakersa, Baturetna, Wanagiri yang terkait dengan konsep moveability

    Pemahaman melalui

    Konstruksi