Development of Architectural Technology Against Time

Gilang Budi Kusnadi

Jurusan Teknik arsitektur

Fakultas Tenik dan Ilmu Komputer,Universitas Komputer Indonesia
Email: Gilangbudi@mahasiswa.unikom.ac.id

Abstrak
Indonesia is a meaning that contains messages and meanings, from culture, history, to messages and
political meanings. Indonesia provides a picture of diversity to unity. With the development of time
architecture also followed him, which was notable for his loss of identity.

This study aims to find the current concept of mass architectural design, which is needed and needed
by society at this time. This study uses a qualitative system by collecting document data as primary
data in the form of writing to related photographs. The method that will be used in this research is
descriptive method.

The results of this study as a knowledge and as ignorance about architecture that can be used for
architectural studies in the face of time.

1. Basic theory
Globalization As long as he said, the word "globalization" was taken from the global word, which means
universa. Achmad Suparman stated that Globalization is a process of making something (object or
behavior) as a characteristic of each individual in this world without being restricted by the region
Globalization does not yet have an established definition, except just a working definition, so it depends
on which person sees it. Some view it as a social process, a historical process, or a natural process that will
bring all nations and countries in the world increasingly bound to one another, to realize a new life order
or co-existence unity by removing the geographical, economic and cultural boundaries of society.
Theodore Levitte was the person who first used the term Globalization in 1985.Jan Aart Scholte
(Scholte,2002), was the person who first used the term Globalization in 1985. see that there are several
definitions that people mean by globalization:

• Internationalization: Globalization is defined as increasing international relations. In this case each

country retains its own identity, but becomes increasingly dependent on each other.
• Liberalization: Globalization is also interpreted by the increasingly lowering of boundaries
between countries, such as barriers to export import tariffs, foreign exchange traffic, and migration.
• Universalization: Globalization is also described as the spread of material and immaterial things
throughout the world. Experience in one place could be the experience of the world.
universalization with the spread of thoughts and culture from the west so that it globalizes.
• Westernization: Westernization is a form of universalization with the spread of thought and culture
from the west so that it globalizes.

• Transplanetary and suprateritoriality relationships: The fifth meaning is different from the four
definitions above. In the first four definitions, each country still maintains its ontological status. In
the fifth sense, the global world has its own ontology status, not just a combination of countries.
Pride.
In the discourse of architecture, equality and value of equality follow a general understanding of the
existence of a substance or element related to the balance between natural phenomena and human beings.
As explained by Pangarsa that Maluku fishermen do not have to study climatology or ethology to
understand precisely the existence of fish groups in a change in weather, simply by observing the changes
in clouds, the direction of the wind and the flow of sea water, or the Bali undagi does not have to study
physics to determine which base of the column is a bale to be erected, but the sharpness of the feeling is
decisive (Pangarsa, 2006). Therefore, the nature of equality is actually the general nature that exists in
every human being created by Him. Basically, basic knowledge is a balance between nature and its
managers, or in this case human, how humans are sensitive to natural phenomena in other words this
universality can be identified with universal.
It does not mean that equality must provide similarities in its manifestations, but precisely the similarities
in knowledge must be synchronized with the potential of the natural environment in which humans live.
This is as stated by Buchanan in connection with the view of identity, that universalism does not mean then
forgetting the quality of life (Buchanan, 2005), or the soul of space (Mangunwijaya, 2013), but it will
provide balance. According to Prijotomo, humans must be smart in responding wisely to the symptoms
that occur around them by integrating, modifying and rearranging (Prijotomo, 2008). So that in this case
the notion of equality will always be related to the natural environment (universe) and with humans who
live in the universe, so that it can be said that equality is universal.
Understanding what has been explained above, the understanding of equality is more on how humans with
knowledge of the universe, interpret the values of their ideal in their architectural work.
Opportunity.

The definition of opportunity refers to the notion of locality, both in the general sense and in the
architectural sense (Pangarsa, 2006). Locality is often associated with identity, even in some terms and
references it is always an interesting part when learning about regionalism and vernacular.
An understanding of the opportunity or locality for architecture in Indonesia is very interesting because of
its diversity which makes each ethnicity has its own peculiarities. Borrowing the opinion of Vitruvius who
said, that the elements of nature and human rationality build an architectural form, Vitruvius believes that
the difference between these works is the result of dialogue back and forth from humans and their
environment (Lefaire & Tzonis, 2003). Thus locality is a 'difference' which is spatially formed from, where
the locality grows and or grows. This clearly brings an understanding of the diversity or differences
between one local to another. Therefore, opportunity can also be interpreted as a tool for analysis and
synthesis, locality helps us to get identity as a priority rather than universal international intervention
(Tzonis, Lefaivre & Stagno, 2001).
Both Pangarsa, Prijotomo and Mumford, shared the value of locality or opportunity in several points:
1. Locality is not synonymous with history, or copying a construction of the past, but how we must
try to understand and understand it and then react critically and / or use it intelligently so as to produce a
new creation with a local soul that is of noble value.
2. Locality is how to see a place that should have a special / personal touch for a unique / hidden
beauty.
3. Locality in its development must be able to show sustainability, especially in terms of material and
technology, so that sustainable results can be obtained.
4. Locality must be able to show how relationships form with values and ways of modification,
reinterpretation and integration in architecture.

Thus when both of the above, between opportunity and equality are not something that must be contested
but both are things that complement each other and provide a balance between the two in architectural
work.

Identity.

In terms of architecture, identity cannot be separated from the features and character of the building.
Identity will indicate where the building was produced and by whom the building was presented. Identity
is closely related to the topography, culture, material and architect who handles it.
Architecture built by people / groups of people will reflect the level of knowledge of the community, in
accordance with local natural resources, which includes the topography of a country, the availability of
building materials and local culture. While the architecture produced by an architect will show knowledge,
how and how much appreciation is generated by the architect in the building.

2. Method
This research is a qualitative research using document data as primary data. This document can be in the
form of; 1) writing as scientific work as well as writing the various information media, 2) photographs /
illustrations that have been published and documented.
The method used in this study is descriptive method, meaning that the research process is entirely described
descriptively, while the techniques for explaining rhetorical techniques are used (Groat & Wang, 2002). In
this study the study was carried out on the text of Prijotomo, Mangunwijaya and Pangarsa's thoughts on
writings with the theme of architectural identity in relation to the development of the era, namely West and
East views, Globalization, Internationalization and universality. The texts mentioned above are examined
in 2 things that contribute to the identity of the architecture, namely the value of equality and the value of
opportunity.
Paul Receour's critical theory (Kaplan, 2009) was used to assist analysis, especially in conducting the text
interpregnation which was the subject matter. The strength of this critical theory of Receiving is being able
to help configure a situation into a narrative that changes meaning by describing and evaluating it in a
certain way (Receive, 1985), namely interpretation. So that by interpertation means reading, understanding
and explanation have been done. By using this theory it is expected that the analysis can be carried out
carefully and in detail.
Diagrammatically can be explained as follows:
 Diagram 1. Proses Pemikiran Penelitian

IDENTIFIKASI ANALISIS
DATA Mengidentifikasi Jati diri melalui JATI DIRI
Manuscript yang sumber nilai kesemestaan ARS ITEKTUR
terpublikasi, Mengumpulkan DI INDONESIA
dan kesetempatan
Foto bangunan/ informasi Sebuah gagasan
artifact, Mengorganisasikan atas teks dalam
Historic practice. data Prijotomo, Perkembangan
Melakukan Mangunwijaya, Jaman
pencatatan Pangarsa

TEORI KRITIS
PAUL RICEOUR

DISKRIPSI

RETORIKA

NARASI

3. Discussion results
The results of the discussion or discussion that has been carried out by following the analytical framework
can be found that in facing the development of the challenges of globalization, internationalization,
universality that is world-oriented similarity, then there must be an attitude from architects in Indonesia to
the identity of architecture in Indonesia is not lost in the current development era..
Through the thoughts of 3 architectural figures, Mangunwijaya, Prijotomo and Pangarsa, the results show
that the value of the opportunity or value of locality is an important part of architectural work as a basis for
maintaining and restoring architectural identity in Indonesia. Meanwhile, the value of equality cannot be
avoided because the times are always changing.

Through this opportunity value, it will direct and provide guidance on how sustainability and sustainability
of identity will be maintained in the development of the era. The sustainability and preservation of the
values of equality in dealing with values of equality can be done through the ingenuity of attitude,
modification and reinterpretation included in thinking about critical attitudes, while the uniqueness of
nature, material and integration is included in the place of thought of the place.
This can be explained as follows:

In terms of Critical Attitudes.

The text that states the critical attitude is the basis for expressing identity as follows:
"Architecture is a humane language ... with images and elements, both with material and with its form and
composition ... The good architectural language and ideals of its appreciation should not be first connected
to luxury requirements and expensive costs. …… ..that the introduction of the glory of language which is
also an architectural language is honesty, its reasonableness or as suggested by the expert thought Thomas
of Aquinas: Pulchrum splendor est vertatis, (beauty is the emission of truth) ”(Mangunwijaya, 2013).
In the discussion, this text contains a very basic interpretation to express identity through the ingenuity of
the architect's attitude in its physical expression. Although Mangunwijaya does not explicitly refer to
architectural identity in Indonesia, but by understanding the background of his life, it can be concluded that
that thought revealed clever attitudes so that the identity / architectural identity of Indenesia was formed.
 Gambar 1. Bentuk pendopo sebagai hasil modifikasi, tafsir ulang dan intgerasi karya
Mangunwijaya (sumber: kartu pos, Erwinthon, 1999)

When a Prijotomo feels his anxiety about the current state of architecture in Indonesia (Prijotomo, 2008),
then the idea arises from how to update, marry between traditional architecture and contemporary
architecture which later developed into archipelago architecture through a series of thought struggles and
which Prijotomo finally put his thoughts as follows: "Placing traditional architecture as a recording of
knowledge of Nusantara Architecture, then build Nusantara architecture as architectural knowledge that
can be used to create architecture that intertwines on one side and makes Nusantara architecture a citizen
of world architecture on the other side ". From the discussions that have been conducted, this text implies
the existence of ingenuity when having to face the current of modernity by reinterpreting the past
architecture to be performed, and making modifications so that the archipelago's architecture can become
a global citizen.

Gambar 2. Bentuk pendopo sebagai hasil modifikasi, tafsir ulang dan intgerasi karya Gunawan
Tjahyono untuk bangunan UI dan karya Yori Antar untuk rumah Timor
(Sumber: Tegang Bentang, 2012)

"Studying Nusantara architecture is an initial effort to reconsider the unequal situation" (Pangarsa, 2006).
This text has a very wide interpretation, it can be interpreted that the archipelago's architecture is in a lame
condition, so it must be balanced immediately. By balancing earlier there is an expectation that the
archipelago's architecture if it has been balanced will then appear on the surface and become a recognized
part of world architecture. This is not easy to do, because as Pangarsa stated, this is very strategic because
values to God, transcendentality, humanity, togetherness in life, harmony in human life and nature, and the
concept of modest beauty are all in the area of Nusantara culture (Pangarsa , 2006). From this thought, it
can be interpreted that to give the archipelago label (in this case identity) humans / architects must be able
to think starting from the philosophical, values arrive at the execution of how modest beauty appears in the
reality of artifacts. This is where architects must think and behave critically in response to the environment
to bring up their architectural identity.
 Gambar 3. Rumah tinggal Arief Budiman, karya Mangunwijaya dan studio akanoma karya Yu Sing,
bagaimana ke 2 arsitek menanggapi lingkungan untuk mendapat identitasnya masing-masing
(sumber: tektonika arsitektur, 1999 dan Anas Maulana,2011)

In terms of Soul Places

The uniqueness of nature, material, integration is the elaboration of the soul's purpose. The statement
describing this in Mangunwijaya's text is the emphasis on honesty and reasonableness in architectural
languages as written as follows:
"So the introduction of the glory of language which is also an architectural language is honesty,
reasonableness or as suggested by the expert thought Thomas of Aquinas: Pulchrum splendor est vertatis,
(beauty is the emission of truth" (Mangunwijaya, 2013).
Interpertation of this statement is reasonableness is a reflection of a unique and unique nature, and this
becomes a potential that must be considered and respected when an architect wants to make a design.
Likewise with honesty, from this statement, then looking at what Mangunwijaya has done in his
architectural work, we can see that honesty texts can be read as material uses as they are, honest and true
and in the end which give birth to extraordinary tectonic works.

Gambar 4. Detail arsitektur yang menunjukan kejujuran pada keindahan material sehingga akan
melairkan sebuah tektonika yang indah. (sumber: tektonika arsitektur, 1999 dan Erwinton, 1999)
Another Mangunwijaya was also Prijotomo, although he had the same goal. Prijotomo (2008) clearly states
that: "Here architecture can be done by re-presenting (through modification) various elements and
components of classical architecture that exist in regions", which means justifying the reappearance of
classical or regional or traditional architectural components in new designs in order to show identity or
identity. Next; "In order to avoid attachments and 'hats', it is not impossible if the starting point in
architecture is actually all the expressions of the classical architecture, so it is no longer forbidden to start
architectural activities by taking the available expressions. Modifications and combinations of expressions
can be used as one architectural tool”.
This text gives an understanding that elements and components of classical / traditional architecture in the
form of both material / ornamental material and ornamental forms can be presented again as reinforcement
of architectural identity in Indonesia.
 Gambar 5. Detail arsitektur yang menunjukan pada modifikasi agar nilai keselarasan tercapai
(sumber: Dumentasi pribadi, 2013)
In Pangarsa's thought that points to the soul of the place is the idea of equality. Opportunities not only refer
to the natural environment, namely the values to maintain natural harmony, but also the cultural
environment namely cultural, social and economic values, so it can be concluded that "writing architecture"
is an open ending work.‟.
The interpertation above was obtained from the statement that: "The attachment to the residential
environment is actually the principle of the opportunity as homo localists or human beings who have the
opportunity" (Pangarsa, 2006), and strengthened by his statement with Eko Prawoto as follows: "Designing
a building or a built environment new, it should be a mission to improve existing inequality, ... ... between
generations in the context of geo-historical human and natural archipelago "(Pangarsa, 2008).
From this study, all local or local potential is a natural wealth that should be used to show, rediscover and
maintain architectural identity in Indonesia to be able to be in the world event.

Gambar 6. Detail arsitektur yang menunjukan disain yang merujuk pada alam untuk menjaga
nilai keselarasan (sumber: Arsitektur Untuk Kemanusiaan, 2008)
4. Conclusions and Suggestions
Epistemologically these ideas can be defined in a concept of architectural identity in Indonesia as follows:
The identity of Indonesian architecture must fulfill two important points, namely, the first emphasizes a
critical attitude to understand the environment which will always be in touch with universality or
universality, and the second emphasizes potential opportunities or the soul of a place which certainly gives
special characteristics the place, so that the character can become its architectural identity. In other words,
identity can be achieved through the ingenuity of attitude, modification and reinterpretation included in
thinking about critical attitudes, while the uniqueness of nature, material and integration are included in
the soul of the place
Identity or identity will still exist if the architectural actors are consistent and conscious of Indonesia's
wealth, while maintaining the values of equality in the development of world architecture.
For its sustainability, the author's idea is to provide continuous awareness of the importance of identity or
identity to the academic community as an important part of learning materials for students, as well as to
answer the current challenges of globalization, internationalization and universality in today's architectural
development
.
Daftar Pustaka

Prijotomo, Josef, 2013, Mengusik Aalam Pikiran Arsitektur Eropa-Amerika, Merintis Alam Pikiran
Arsitektur Nusantara, Prosiding Seminar Nasional Jelajah Arsitektur Tradisional ke V, Medan.
Tegang Bentang, Seratus Tahun Perspektif Arsitektural di Indonesia, 2012, Pusat Dokumentasi Arsitektur
Indonesia
Tektonika Arsitektur YB. Mangunwijaya, 1999, Rumah Seni Cemiti, Yogyakarta.
Kaplan, David M, 2010, Teori Kritis Paul Recoeur, Pustaka Utama, Yogyakarta
Ricoeur, Paul, 1985, Time and Narative, vol. II terj. Kathleen McLaughin and David Pellauer, University
of Chicago Press, University of Chicago Press