issn 2549-6913...engineering, and architecture and built environment, which includes structure and...

ISSN 2549-6913

JOURNAL OF CIVIL ENGINEERING, ARCHITECTURE AND BUILT ENVIRONMENT

Journal of Civil Engineering, Architecture and Built Environment is a peer reviewed journal

published two times a year, February dan September, in English-language being distributed

worldwide. It aims to promote the collaboration of civil engineering, architecture and built

environment. The focus is provides an international forum for the publication and

dissemination of theoretical and practice oriented papers, dealing with problems of civil

engineering, architecture and built environment. The journal covers both discussion of civil

engineering, and architecture and built environment, which includes structure and

construction, project management, transportation, hydrology, architecture planning and

design, heritage and conservation, landscape, built environment and other scopes that are

relevant.

ISSN 2549-6913

Journal of Civil Engineering, Architecture and Built Environment Vol. 1, No. 2, September 2017

Table of Contents

Total Ergonomic Approach and Local Advantage in Technical Planning of Pura Dalem Regions in the Village of Tumbak Bayuh, Mengwi-Badung Regency Sutarja, Sudhita, Sudarsana, Lanus, Agung Yana

38-41

The Impact of Tourism Industry at Lovina Tourism Area (A Study of Local Community Attitude) Agung Putu Sri, Ratnasari, Sri Aryanti

42-49

The Development of Bale Banjar Architecture in the Traditional Village of Perasi, Karangasem Regency Susanta, Lanus

50-54

Local Wisdom as a Traditional Disaster Mitigation and Its Implementation in Jatiluwih Village, Tabanan, Bali Widiastuti

55-61

Interpretation of Ornaments on Balinese Meru Concept Widya Paramadhyaksa

62-70

Analysis of Tourism Strategic Area Development for Bali Martha Jaya, Sugarcane, Anom Wiryasa

32-37

Revealing the Existence of Animal Statue as Dwarapala in Some Sacred Buildings in Gianyar Regency, Bali ColetaPalupi Titasari, Zuraidah

18-23

Journal of Civil Engineering, Architecture and Built Environment, Vol. 1 No. 2, September 2017

55

Abstract

Environmental damage makes disaster an integral part of human life today. Consequently disaster mitigation also becomes an

integral strategy in the planning of the built environment. Whereas since ancient times, traditional community has a built

environment planning strategy that aims to prevent its people affected by the disaster. This study aims to understand how

traditional Balinese society plans their built environment and its implications in the setting up of the built environment in Jatiluwih

Village, Tabanan Regency, Bali. This study used a qualitative method with emphasis on field observation. Potential disaster in this

village is flood, landslide, and volcano erupted. The results showed that the arrangement of Jatiluwih Village has fulfilled the rules

of disaster mitigation. This is due to the application of the concept of Tri Hita Karana, Tri Angga, and the determination of

Karang Tuang, which is the local wisdom of traditional Balinese society. This concept is well worth applying to modern spatial

planning as disaster mitigation.

Index Terms—local wisdom, disaster mitigation, spatial planning,

I. INTRODUCTION1

The beauty of rice fields in Jatiluwih Village is a

combination of natural harmony and unique and diverse

Balinese culture, guided by Hindu philosophy. To maintain

the sustainability of agriculture in Jatiluwih, its agricultural

development is always based on the implementation of the

concept of "Tri Hita Karana".

This concept aims to balance the relationship between

human and God, human relationships with humans, and

human relationships with nature. The beauty of rice fields in

Jatiluwih Village is a special attraction for tourists, both

foreign tourists and domestic tourists. The uniqueness of the

natural blend of nature, agriculture, and Balinese culture has

made Jatiluwih Village to be nominated as World Natural

Heritage by UNESCO (United Nations Educational,

Scientific and Cultural Organization). Another uniqueness of

this area is its blend of natural beauty and culture rarely

found in other places. Typical terraces of rice fields, with

land management using the traditional way that is loaded

with cultural values.

Agriculture with terracing system and subak irrigation

traditional organization is still a mandate of ancestors that

still exist until today. Culture of agriculture makes the

people of Jatiluwih Village still respect the natural

environment and at the same time preserve the culture, so it

can be implicitly seen that the concepts of Tri Hita Karana

inspire the Jatiluwih Village community to maintain its

sustainability.Bentuk bentang alam yang bertransis memiliki

resiko kebencanaan karena pemotongan garis kontur untuk

memenuhi kebutuhan manusia (Paimin, dkk, 2009).

Therefore, it is required a land-management strategy to

anticipate the occurrence of disasters (AW Copburn, et al.,

1994). Mitigation is intended as a series of efforts to reduce

disaster risk, both through physical development as well as

awareness and increase capability of dealing with the threat

of disaster.

A landslide disaster may be resulted from natural and

man-made conditions. Natural conditions that increase

vulnerability to landslides, namely land with high slope,

texture and depth of solum soil, vegetation land cover,

surface water flow properties and so forth. While the act of

human intervention, among others, land cultivation and

building construction on land with a high slope, vegetation

clearing, excavation and other mining activities.

Widiastuti1

Department of Architecture

Engineering Faculty, University of Udayana

[email protected]

Local Wisdom as a Traditional Disaster

Mitigation and its Implementation in Jatiluwih

Village, Tabanan, Bali

Journal of Civil Engineering, Architecture and Built Environment, p-ISSN: 2549-6913

The role of local knowledge in reducing the risk of

natural disasters began to be explored by many disaster

mitigation researchers. Local knowledge attracts many

researchers because of its precision to prevent many

casualties due to natural disasters (Jigyasu 2002; Howell

2003; Cronin et al., 2004; Haynes 2005; Mitchell 2006;

Dekens 2007). According to Mercer et al., (2007) local

knowledge is existing knowledge and believed by local

communities over a period of time through the accumulation

of experience, community relationships with nature,

community practices and institutions and it is passed

between generation to generation.

The sloping condition of the Jatiluwih Village site has the

risk of such disaster. But until today Jatiluwih village

maintained its sustainability and free from major disasters.

This is thanks to a traditional spatial pattern that takes into

account the natural factors as the guiding point.

Traditional site planning and building proved to be

capable of preventing the destruction of nature and

providing security for humans living in it. It is necessary to

explore and develop traditional planning concepts by

adapting modern technological capabilities to create a

sustainable built environment.

II. METHODOLOGY

This research uses qualitative approach by using

qualitative data in the form of visual data (images) form of

construction and landslide location. All of these data were

obtained either primarily through field observation or

secondary data based on the Regional Disaster Management

Agency (BPBD) of Tabanan Regency. Instruments used are

cameras, field sketches and check lists.

The data obtained are then interpreted, whose results are

cross-checked with existing research reports and theories.

Conclusions are based on interpretations to answer the

research objectives described at the beginning of this paper.

III. BALINESE SPATIAL AND ARCHITECTURAL CONCEPTION

Tri Hita Karana meaning three causes of perfection. In

this belief, everything consists of three elements, they are

soul (Atman), body (Sarira), and power or capacity

(Trikaya), individual is created when athma integrates into

Sarira. From there three physical qualities are created, they

are, physical power (kaya), capacity to speak (wak) and

psychological power (manah). Balinese were seen three

causes of prosperity, wealthy, safety and happiness.

Firstly, Ida Sang Hyang Widhi Wasa/God as a creator,

preservator, and destroyer. So wherever they go, whatever

they do, God always placed. Seemly, they won’t to separate

with their God, thus they become religious. Secondly,

Balinese society realise that they cannot live alone, they

need each other, then they create communal organisation

(desa pakraman, subak, sekaa teruna etc), which are based

on religion lead to public interest. Tri Hita Karana concept

as one pattern to know why Balinese society has safety

feeling. Tri Hita Karana concept becomes the pilot in

setting the environment, social interaction, economic and

technology activity also other social regulation. The three

crucial interactions within this philosophy are harmony

relation between human being to God and human being to

other environment life and human being to the nature.

This concept is always paramount in the understanding

and explanation of existing institutions and in the

development of policy. Philosophically, when we talk about

environment we are also talking about culture and vice

versa. If we care for or rehabilitate the physical environment

we are also enhancing our sense of belonging and holding on

to culture. The philosophy of Tri Hita Karana is recognized

as the basis for development planning within the Province.

The three crucial interactions within this philosophy are

harmony relation between human being to God and human

being to other environment life and human being to the

nature. This concept is always paramount in the

understanding and explanation of existing institutions and in

the development of policy. Philosophically, when we talk

about environment we are also talking about culture and

vice versa. If we care for or rehabilitate the physical

environment we are also enhancing our sense of belonging

and holding on to culture

For the Balinese, the universe is divided into three layers

of hierarchy of space value: sacred, neutral and impure also

like three parts of human body: head, body, and legs. This

ethics is applied to the parts in the universe which are

divided into high place as head, the most sacred place, the

future, the middle part is body, neutral, and the lowest part

is valued as foot or impure. In regional layout, the mountain

is head, the most sacred, lowland is body, and the sea is foot

or impure. This conception named “Tri Angga”.

Fig.1: Concept of spatial structure

(Source: Sularto, 1987: 17)

A. General Conception of Spatial Structure

According to the Tri Angga conception, Mount Agung

as the highest summit in Bali is the most sacred place. Based

on this concept, Bali is divided into two parts which is

northern Bali and southern Bali. All concepts will follow this

division. The most sacred orientation is Mount Agung and

the most impure is the sea. Based on this concept, the most

sacred zone in the houses (pekarangan) in southern Bali is

the northeastern part and in northern Bali is the southeastern

part.


57

Fig.2 Regional Concept of Bali Island

(Sources: Sularto, 1987; Gelebet, 1986; Parimin, 1986;

Saliya, 1975; Budiharjo,1985)

B. Building Construction

Buildings are the representation of human body. It has

head, body and foot and each part has certain sacred level.

The roof as the head is the most sacred part of a building,

the wall as the body of the building which is the most neutral

part, whereas the floor is the foot of a building and is the

most impure part of a building.

The same as the previous mentioned concept, the details

in Bali traditional architecture has certain level of holiness.

The column, for example, consist of three parts, which are

head, body and foot. The placing of ornaments also obeys

the value of the building. Certain ornament is placed on the

head, the other on the body and there are also some types

which are placed on the foot. The building material also has

its value system which determines its use. Some timbers are

only used for the temple and the other for houses.

Fig 3. Concept of architectural detail

(Source: Sularto, 1987; Gelebet, 1986; Parimin, 1986;


Fig 4 Concept of architectural detail



Building construction is made without using nails so it is

more dynamic to face the earthquake. Connections generally

use pegs or rope ties (mainly on roof coverings).

IV. THE QONSEQUENCES ON SITE PLANNING AND

BUILDING DESIGN

4.1 Site Planning

Tri Hita Karana and Tri Angga spiritual approach that divide

the space in 3 levels of purity both vertically and

horizontally. The holiest zone (main) is the most sacred

place, the zone of God. Neutral zone (madya) is a place for

human activity. The least sacred zone (nista) is the place of

other beings other than human beings.(See figure 5).

Fig 5 Concept of architectural detail



Implementation of this concept is that spatially Balinese

will not build their settlements on mountains or other

highlands because it is considered as the place of the gods.

The Balinese also will not build a settlement on the edge of

most impure

B

a

s

Bas

Downstream water

upstream

north

mont Agung

Bali South

Bali North

most impure

most sacred

Most sacred Wall imaginative upstream

Downstream

water

Downstream

water

Utama

(head)

Madya

(Body)

Nista

(Foot)

Utama

(head)

Madya

(Body)

Nista

(Foot)

Nista

(Foot)

Madya

(Body)

Utama

(head)


the sea, rivers, valleys, ravines, or on the river banks,

because it is considered as a dirty place both physically and

spiritually. The Balinese will build their settlements between

the two places, on relatively flat land.

Another implementation is when going to build

traditional architectural settlements, the Balinese will choose

the land in accordance with the traditional rules that apply.

The remaining land that is not feasible for use as a

settlement referred to as Karang Embang, and Karang

Tuang. As a consequence of the above concept, traditional

Balinese settlements will not be built on the beach, in

mountains, ravines or flooded areas, and areas prone to

earthquakes (see Figure 3.4). The picture shows the location

of traditional villages in Gianyar that are separated from

each other. The morphology is fully formed from traditional

Balinese architectural concepts as described above. The area

between villages is the Karang Embang which is generally

land which due to its topography, geology, and hydrology

condition is prone to disaster.

Fig 6. Spatial Application of Balinese Cosmology

Conception in Gianyar 1906

(Redraw from: KITLV, Leiden:Carte No F,8,7)

4.2 Building Design

Traditional rules of traditional Balinese construction

system, implemented in one building with another have their

own values. One is dynamically linked so that it can

withstand loads and forces arising from the earthquake.

The bond as a whole uses a connection system of pegs

and or rope bonds. With this system the construction bonds

are not rigid, allowing the building to adapt the movement

of the earthquake.

V. IMPLEMENTATION ON VILLAGE JATILUWIH

5.1. Spatial Implementation

Limitation areas are areas whose designations are limited

by limiting factors. Limiting factors may be permanent and

some are non-permanent. In Jatiluwih Village the limitation

area is more limited by permanent limiting factors, such as

topopography that is generally quite difficult to control. The

area is located in the mountainous area at the foot of Mount

Batukaru which has a steep slope, with activities that can be

developed only in the form of forestry or protection forest.

Disaster prone areas are those that have the potential to

be affected by natural disasters. Natural disasters are

considered to be limited to natural disasters that may or may

have occurred in Jatiluwih Area. Areas classified as prone to

natural disasters in Jatiluwih Village are as follows:

Type A Zone: Potentially landslide zones on mountain

slopes, mountain slopes, hillsides, hillsides and river cliffs

with a slope of more than 40%, with altitudes above 2000

meters above sea level.

Type B Zone: Potentially landslide zone at the foot of the

mountain, mountain foothills, foothills, and river banks

with slope ranges from 21% to 40%, with an altitude of

500 meters up to 2000 meters above sea level.

• Type C Zone: Potentially landslide zone in upland,

lowland, plain, river cliff, or river valley with slope ranges

from 0% to 20%, with an altitude of 0 to 500 meters above

sea level.

. Fig. 7 Typology of Landslide Zone Potential Based on

Hydrogeomorphology Review

Source: RTRK World Cultural Heritage Jatiluwih

Based on the Hydro-geomorphology Study Results,

Jatiluwih Village is located in Zone A of 3,339.66 ha (±

72.54%), Zone B is 1,103.39 ha (± 23.97%) and a small part

of Zone C is 160,94 ha (± 3.50%). Thus most of the lands in

Jatiluwih are proned to landslide. These lands are generally

valleys and ravines.

The settlements in Jatiluwih generally lie in zones that are

not included in the risk zones above. The traditional rule-

based site selection places settlements on the highest non-


59

mountainous flat lands. Google imagery photos show the

morphology of settlements in Jatiluwih that are separate

from one another. Between the settlements lie the valleys in

the form of rice fields or forests.

Fig 8 Morphology of Settlements in Jatiluwih

Source: google earth, 2018

The picture above shows the position of 2 pekraman

villages in Jatiluwih namely Pakraman Jatiluwih Village and

Pakraman Village of Gunungsari. Among the 2 villages,

there are terraced paddy fields and some forests. In

accordance with the calculation of traditional rules,

settlements always lie in a zone that is safe from the threat

of disaster. The two villages are located on the most flat

land and the highest of the land surface of Jatiluwih village.

Detailed positions of the two villages are illustrated in the

map as follows.

Fig 9 Morphology of Settlements in Jatiluwih

Source: Redrawn from Google Earth

5.2. Architectural Implementation

The traditional Balinese house compounds in Jatiluwih

generally consist of: Jineng, Umah, Bale Gede, Sanggah.

One of the characteristics of Balinese house is Jineng. This

building serves as the rice barn, the main product of

Jatiluwih village. The number of Jineng depicts the number

of household heads living in one house yard.

Fig 10 Morphology of house compounds in Jatiluwih

Source: Observation. 2017

Fig 11 Morphology of house compound and its Jineng in

Jatiluwih

Source: Observation. 2017

Desa Pekraman Gunungsari

Rice field and forest

Desa

Pekraman

Jatiluwih

Desa Pekraman Jatiluwih

Permukiman Permukiman

Non Built

Up Zone

Jineng

Jineng

Jineng

Jineng


Jineng building construction system is in accordance with

the principles of traditional Balinese architecture of using

bonding pegs, not nails. With this system there has never

been a case of jineng building in Jatiluwih collapsed due to

earthquake.

VI. DISCUSSION

As a region with contours that are so steep, disaster is a

frequent occurrence in Jatiluwih. Disasters in general are

floods and landslides. Last year, it was recorded 2 times

disaster occurred in this village. First on December 7, 2017

there was a landslide piling up the streets. Landslide occurs

because of long rain with high rainfall. Then followed on

January 23, 2018, it was also landslide for the same cause.

In previous years there were also landslides every rainy

season.

Fig. 12. Landslide on December 7, 2017 (left) and January

23, 2018 (Right)

(Source: Bali Post)

When observed more closely, the location of the disaster

is almost always located in the rice fields and valleys located

between two traditional villages (Jatiluwih and Gunungsari).

Disaster closest to the settlement occurred on the edge of

the road which is the boundary between settlements and rice

fields. But it happens because the land is a cliff cut for the

road construction.

The phenomena of disaster occurring in Jatiluwih Village

indicate that Balinese traditional values for establishing a

safe zone for settlements are appropriate. Through the local

wisdom, it is determined zones that are eligible for

habitation and which are not feasible for settlement. Local

wisdom is able to become a form of disaster mitigation for

the people of Bali so as to prevent natural disasters.

Fig. 13 The concept of Zoning in traditional settlements in

Jatiluwih

Likewise, traditional building constructions built with the

shapes and calculations corresponding to topographical,

geological, and local climate conditions to safeguard

residents from earthquake disasters. Building construction is

designed to withstand earthquake disaster.

The ability of traditional Balinese people to mitigate the

impact of this natural disaster is in accordance with the

principle of survival by almost all people called "wisdom to

cope with the local events" (Syamsul Maarif, et al, 2012).

The accuracy can be achieved thanks to the experience of

life that is experienced repeatedly so as to create local values

which is adaptable with the local conditions. In addition, the

obedience of all generations to continue to apply the cultural

heritage of ancestors in the form of traditional rules to make

the Jatiluwih community protected from natural disaster.

VII. CONCLUSION

Traditional local wisdom has proven to be a disaster

mitigation. The local wisdom is the norms that regulate the

development of traditional built environment. In this

context, it is the selection of building site and the use of

construction system adjusted with the local conditions.

The accuracy of the local rules is fulfilled thanks to the

experience that is passed continuously in the face of disaster.

The experience is coupled with adherence by successor

generations for generations to avoid natural disasters.

ACKNOWLEDGMENT

I would like to thank the Village Head and Jatiluwih

community who have provided information and allowed to

take photographs of the house. To the Head of the Regional

Disaster Management Agency (BPBD) of Tabanan District

who has provided information on disaster mapping in

Jatiluwih, and Studio 6 design studios who have helped

completing the figures in this article.

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