Sumba Culture and its Influence on Local Architecture Observation Essay by Sagita Devi, 0706269432 Written to fulfill the task of Ethno Architecture Class Architecture and culture are an inseparable unity. Both are complementary and mutually form a community or ethnic group identity in which the union was finally established historical cultural space, especially in traditional architecture. This can be seen at the time I made some observations about the culture and architecture of Sumba, where architectural community that they have a realization of a whole and the unity of their sacred value of life.This can be seen on traditional village pattern, building form, spatial structure, home decor accessories as well as the rules of religious processions and ceremonies of life that integrates with the entire building of their architecture and physical space between the physical and the religious no longer limiting. For the people of Sumba, there is no death that gripped or sad.
Death is a starting point where someone will live again as a connector between those who are still alive with their Lord.Therefore, death is coming of an honor, prepare a dwelling is a pride, and explores living with the ancestors who have died is a sense of security and of their closeness to God. Discussing the Sumba people can not be released from trust Marapu which has long adopted a down-dropped by the people of Sumba. Adherents of this belief in the world believe that life is only temporary and after the last day they will live eternally in the spirit world or in heaven Marapu. In this belief, in addition to worship the ancestral spirits, they also worship the spirits are fine and sacred objects are believed to have supernatural powers.Marapu trust inherent in society Sumba also influence the pattern and form of settlements and their homes.
Many of the settlement which was situated at an altitude and this is related to their belief that high ground is the dwelling place of ancestral spirits. In addition, the pattern of their homes are also lined with a grave stone in the middle as the veneration of ancestral spirits. This settlement pattern can still be encountered in Anakalang and Parewatana, West Sumba. Settlements consisted of houses of worship, big house or Uma Bokul, obelisk worship and grave stones.
The philosophy of the community house Sumba have two different viewpoints. If linked to beliefs Marapu, Sumba community house consists of three parts based on the cosmology of the people of Sumba. The top part is the tower. This section is considered a place of residence of the gods and used as a storage place for the statue of the god or gods, so not just anyone can go into this section. This section also become a symbol of prosperity that is realized with the upper part is used to menyimapn food supply. This is related to their confidence of prosperity which is marked by food availability.
The second or middle section is a place of human habitation. It is characterized by the use as a family, bed, and a fireplace that is located right in the middle. The third section or the very bottom is where the livestock barn. The height of the second floor to the bottom of this could reach 14m by many people who keep horses in Sumba and placing it at the bottom of this. Basically, the division of space on Sumba traditional house consists of three parts. The first part is the front porch which is to receive guests.
When the guests who come are close relatives, the host will immediately let go. When guests are not known, the host will ask the point and will be left sitting on the front porch of this. On the terrace wall is on display buffalo horns and pig jaws. More and more buffalo horns on display also shows that the more wealthy homeowners. In the west there are small halls higher at kandewaru katowa lenongo used for seating special guests and the seating of parents. In addition, there kandewaru lawi lenongo that is used for the youth to rest.
The second part of the house is a part to carry out activities such as katonga kalada sacred gathering place of the queen is customary to talk about things like a cult ceremony, marriage ceremonies and other deliberations. In the east there are Mata Marapu used for the queen waiting spirits. The third section is where the women perform daily activities. One is the kitchen which was in the middle, among the four main pillars. In the kitchen there are stove is also placed three pieces of stone. Stone is placed close to the pole facing the god became the waypoint when praying and not be moved.
In this room there are also beds of children in the house. At the rear there is a bed of mother and father. This place is also used to store the heirlooms of the host. The houses in Sumba also consists of several types. In Parewatana there are some houses with different functions and have each house has its own name. * Uma Majaga is the first made.
Terdpat Located at the very top of the contour in order to facilitate supervision of the settlement area where other homes are located lower than this house. * Uma Wara is a house that is used for cooking when it is held ceremonies. Uma Ratu is a house that used for traditional ceremonies to the gods Marapu and used as a place of deliberation the queens. * Uma Parung a house believed to be the place of Gods Marapu decline. * Uma Adung a house used as a dwelling place of the corpse before burial.
* Uma Galu Kawu is home to buffalo * Uma Bakul is a place where people gather and deliberation. * Uma Kilat is a lightning ruamh to save the sacred stone and the house is not used for shelter. * Uma Laba is the only house that has eight core pillar in the region of Sumba.The house is used for meetings and gathering place of the queens, so do not carelessly people can get into this house. The pattern of village homes contained in this Parewatana facing the flat land.
This meant that the interaction between the homeowner is easier when the ceremonies performed. In the process of making their own homes, people must pass through several stages which are not implemented in some time. Stages consist of planning, down to the woods and cut wood, material removal, assembly and construction. At this development stage also has a longer stages that must be implemented sequentially.
Construction began with the manufacture of poles around the base, roof, and end with the making of the wall. Making custom house Sumba can not be done by just anyone, but must be with someone who is experienced and usually older than 50 years. Related to the customs of people of Sumba, each stage is completed will end with the ceremonies with livestock slaughter houses and phonation gongs are shouted. Through the observation in the village area Parewatana, West Sumba, it can be concluded that public confidence in Sumba culture affects all aspects of their lives better livelihood, marriage, and funerals.Culture and belief it is also one aspect that helped shape their architectural spaces such as homes and village patterns which can not be separated from the dead. The layout of the house on the pattern of settlement has centered orientation oriented supernatural powers.
Grave stone as ancestral dwelling place also has a special position. The house is directly opposite the tomb stone shows public confidence in Sumba who think that life and death are inseparable. What I found in Sumba became a proof of the existence of Sumba people who have a diverse culture that is still awake.At the time of traditional architecture began to lose its root, the belief in ancestral spirits still live in the midst of the hustle and bustle of the times and still highly respected and reflected in their lives. Belief in ancestral spirits still held strong that it makes traditional architectural culture in there are still awake and make Sumba able to be itself in the middle of the world who want change. By this, we can conclude that the cultural and public confidence in Sumba is still a major factor in the form of architecture in Sumba.
