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KOMPARASI TATA MASSA DAN RUANG PADA MASJID AGUNG SANG CIPTA RASA CIREBON DAN MASJID GEDHE KAUMAN YOGYAKARTA Muhammad Rifki Meidianto ; Indri Astrina
Riset Arsitektur (RISA) Vol 4 No 1 (2020): RISET ARSITEKTUR "RISA"
Publisher : Department of Architecture, Faculty of Engineering Parahyangan Catholic University

Abstrak- Penyebaran Islam di Indonesia meninggalkan keberagaman budaya akibat adanya akulturasi khususnya di Pulau Jawa. Di antaranya adalah ritual-ritual atau aktivitas asli Jawa kuno yang disesuaikan dan dipadukan dengan budaya Islam. Aktivitas ritual budaya ataupun ritual religius Islam tersebut tentunya memerlukan ruang. Masjid pun menjadi wadah untuk aktivitas tersebut dengan ruang-ruang di dalamnya yang menunjang aktivitas-aktivitasnya. Aktivitas-aktivitas tersebut tentunya memengaruhi tata ruang dan massa pada masjid sebagai sarana penyebaran agama Islam saat itu. Cirebon dan Yogyakarta yang merupakan dua kerajaan Islam atau kesultanan di Pulau Jawa pada saat itu tentunya memiliki masjid utama sebagai sarana ibadah maupun sarana penyebaran agama, masjid tersebut adalah Masjid Agung Sang Cipta Rasa Cirebon dan Masjid Gedhe Kauman Yogyakarta. Kedua masjid tersebut memiliki lokasi dengan keadaan berbeda, hal ini menarik untuk diteliti karena tentunya dua wilayah ini memiliki budaya yang berbeda. Tujuan penelitian ini adalah untuk mencari perbedaan dan persamaan tata ruang dan massa berdasarkan aktivitas pada Masjid Agung Sang Cipta Rasa dan Masjid Gedhe Kauman.Penelitian ini menggunakan metode deskriptif dengan pendekatan kualitatif dengan cara mendeskripsikan keadaan tata ruang dan massa kedua masjid dan membandingkannya dengan teori tata ruang dan massa berdasarkan aktivitasnya untuk mengetahui perbedaannya. Data kedua masjid dikumpulkan dengan cara observasi lapangan dan studi pustaka. Data dikelompokkan menjadi dua bagian, yaitu tata massa pada lingkup lingkungan sekitar, dan tata ruang dan massa pada lingkup tapak kedua masjid. Analisis aktivitas dan budaya di kedua masjid dikaitkan dengan teori tata ruang dan massa, dan juga kebutuhan ruangnya yang kemudian membandingkan tata ruang dan massa kedua masjid tersebut.Melalui penelitian ini ditemukan bahwa terdapat perbedaan tata massa pada kedua masjid di mana Masjid Agung Sang Cipta Rasa yang berada di pesisir memiliki orientasi ke arah kiblat sesuai ajaran Islam dan Masjid Gedhe Kauman yang berada di pedalaman Jawa berorientasi tepat ke arah matahari terbenam atau barat mengikuti konsep kosmologi Jawa yang digunakan keraton. Selain itu, ritual budaya setempat Yogyakarta dilakukan di kompleks Masjid Gedhe Kauman yang memengaruhi tata massanya sedangkan di Cirebon, ritual budaya setempat dilakukan di kompleks Keraton Kasepuhan ataupun alun-alun. Tidak ada perbedaan yang signifikan pada tata ruang dari kebutuhan aktivitas ritual Islam, namun hanya saja pada Masjid Gedhe Kauman, terdapat pembatasan yang jelas antara ruang shalat atau bersuci pada pria dan wanita di mana adanya pawestren atau ruang shalat wanita pada masjid tersebut dan ruang tersebut tidak terdapat pada Masjid Agung Sang Cipta Rasa.

POLA TATANAN MONUMENTAL ISLAMI PADA ARSITEKTUR MASJID ISTIQLAL Ruth Dea Juwita ; Indri Astrina
Riset Arsitektur (RISA) Vol 5 No 03 (2021): RISET ARSITEKTUR "RISA"
Publisher : Department of Architecture, Faculty of Engineering Parahyangan Catholic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26593/.v5i03.4740.281 - 301

Abstrak Arsitektur monumental keagamaan terjadi bukan hanya karena karya arsitektur dapat menjadi simbol yang bermakna semata, tetapi juga karena konsolidasi identitas nasional, terutama di negara-negara pascakolonial, dapat terjadi atas faktor agama. Arsitektur keagamaan memiliki kemampuan untuk mengekspresikan yang 'tak terkatakan' dan transenden. Arsitektur keagamaan dapat mewujudkan citra keagamaan masyarakat yang dirumuskan melalui kerangka referensi yang didominasi oleh inti budaya dari pandangan dunia, etika, dan kepercayaan. Di saat bersamaan, masjid sebagai ruang ritual tidak hanya menjadi tempat bagi orang-orang percaya, tetapi juga bangunan monumental yang mewakili kebesaran sifat kepentingan yang berkuasa. Penelitian-penelitian sebelumnya masih banyak yang mendefinisikan masjid secara tradisional, yakni sebagai pusat tempat beribadah tanpa spesifikasi lebih lanjut. Penyederhanaan ini mendominasi analisis masjid pada umumnya, sehingga tampak mengesampingkan aspek-aspek lain yang juga ditampakkan dalam bangunan. Penelitian ini bertujuan untuk mencari pola tatanan monumental Islami yang terwujud pada arsitektur Masjid Istiqlal. Masjid Istiqlal dipilih sebagai kasus studi karena dinilai signifikan sebagai karya arsitektur monumental keagamaan yang dibangun sebagai bentuk perwujudan identitas nasional Indonesia. Sesudah pengakuan kemerdekaan Republik Indonesia pada tahun 1949, muncul ide untuk membangun masjid negara sebagai wajah identitas nasional, mengingat Indonesia merupakan negara dengan populasi umat Islam terbanyak di dunia. Dalam Masjid Istiqlal terwujud desain monumental yang tidak hanya mewujudkan visi dan gagasan Islami tetapi juga memainkan peran nyata dalam pengejawantahan visi nasional negara. Penelitian akan mengedepankan isu pola tatanan dari bentuk arsitektur yang memiliki peran monumental sekaligus berfungsi sebagai bangunan keagamaan. Metode penelitian yang digunakan dalam penelitian bersifat kualitatif dengan pendekatan deskriptif-analitis. Menggunakan pendekatan deskriptif-analitis, penelitian diawali dengan melakukan pendataan properti dan komposisi pembentuk monumental Islami lewat studi teori-teori terkait: teori arsitektur masjid, teori properti dan komposisi, dan teori lingkup. Data lapangan dikumpulkan dengan cara studi pustaka dan pengamatan objek studi kemudian dilengkapi dengan hasil wawancara. Analisis akan dibagi dalam tiga lingkup, terdiri dari lingkup lingkungan, lingkup tapak, dan lingkup bentuk, untuk mencari tahu apa pola tatanan monumental Islami yang terwujud pada arsitektur Masjid Istiqlal. Kata Kunci: pola tatanan, masjid, monumental, Islami, properti, komposisi, lingkup

EKSPRESI KENUSANTARAAN PADA BALAI ADAT SESAT AGUNG – TULANG BAWANG BARAT Nadine Noor Adhitya Putri; Indri Astrina
Riset Arsitektur (RISA) Vol 6 No 01 (2022): RISET ARSITEKTUR "RISA"
Publisher : Department of Architecture, Faculty of Engineering Parahyangan Catholic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26593/risa.v6i01.5425.40-57

Abstract - As a visual language, architectural expressions can be understood through arrangements of its elements with certain patterns or techniques. According to Rob Krier (1988), the assessment of geometric expressions cannot be separated from the composition of architectural forms, including proportion, rhythm, ornament, shape, material, color and texture. Along the way, Tulang Bawang Barat, which was later abbreviated as Tubaba, became a stopover for migrants from various regions. Regent Umar Ahmad pursued the construction of Tulang Bawang Barat by building a mosque and a convention hall to fill the empty fields in Tulang Bawang Barat. The architectural expression of Balai Adat Sesat Agung – with its modernity – considered as success in reproducing historical and cultural identity of Nusantaran architecture. In identifying the expressions of Nusantaran architecture, the analysis of Sesat Agung architecture is carried out in three areas: site, building, and structure. Through descriptive-analytical methods, this research begins by formulating the properties and compositions of Nusantaran architecture expressions forming through related theories, including Nusantaran architectural theory, concepts of properties and composition, and anatomy of architecture theory. Furthermore, the properties and composition of Sesat Agung are studied to identify the expressions of Nusantaran architecture which manifested in the architecture of the Balai Adat Sesat Agung. This study found that the architectural expression of the Sesat Agung has printed a new architectural identity in Tulang Bawang Regency. However, regardless of the form and the aesthetics it carries, one thing that is missing from Sesat Agung architecture is its spatial quality. Key Words: expression, Nusantaran architecture, Sesat Agung.

PENERAPAN KONSEP SENTRALITAS PADA KERATON SURAKARTA HADININGRAT Denny Winata; Indri Astrina
Riset Arsitektur (RISA) Vol 6 No 03 (2022): RISET ARSITEKTUR "RISA"
Publisher : Department of Architecture, Faculty of Engineering Parahyangan Catholic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26593/risa.v6i03.5943.314-331

Abstract - Keraton is a term to describe a place where Javanese ruler and his family lives. Keraton, which regarded as a historical building, holds an important role in development of a Javanese city. Entitled not only as a home for the ruler, the impact it embodies are also in effect of lives of the people such as in administrative sector. Keraton nowadays no longer be regarded as a governmental entity. As Indonesia has declared its independence, the function of a keraton changes into a building that tells history of its era, a building which has richness of history, culture, and religious insight. This gives keraton a new role as the center of knowledge and spiritual. Keraton Surakarta Hadiningrat is one of Javanese keratons that still being used. No longer as a center of government, this keraton, inhabited by the current Surakarta ruler SISKS Pakubuwono XIII, was a legacy of The Mataram Kingdom. As central entity of multiple circumstances, keraton fulfils the role it has in functional and architectural aspects. Nevertheless, the objective of this research is to identify and classify the architectural mass order of Keraton Surakarta Hadiningrat including the role of centrality that embodies in it. Qualitative research method using the descriptive and textual analysis approach is utilized to describe the concept of centrality that keraton has. Architect and design theorist, Christopher Alexander, develops the ideology of centrality which is then integrated with the cosmology concept Keraton Surakarta Hadiningrat has been built upon. This is to evoke the ground reason on why certain order has been used in the building complex of keraton, a centrality-driven architecture. Data have been gathered through site observation and literature references. Those are being categorized into two analytical focus group which are relation between keraton and the city of Surakarta (macro scale) and seven layers of Jambudvipa in keraton including Keraton’s Javanese vernacular roof (micro scale). Research foundings prove that keraton had a crucial role in a city planning from the implementation of Catur Gatra Tunggal concept apparent in Javanese city planning. Historical and cultural foundings dictate credibility on how Surakarta was developed after the existence of keraton. Foundings that emphasize on the concept of centrality reveal that there are significant intensity differences in a keraton. This is related to the functional and contextual location regarding the cosmology concept. The foundings also enlighten that the order of buildings in keraton are based on single, main hierarchy to the Kedhaton which is the heart of keraton. It is shown that although keraton has small centrality existence throughout the imaginary layers of Jambudvipa, the entity of small centrality elements reaffirms the main role of Kedhaton as well as strengthen its central quality. The bond and relationship of each layers are extremely strong in keraton. Key Words: centrality, order, keraton, cosmology, Surakarta, East Java

RUANG INTERPERSONAL BERDASARKAN POLA AKTIVITAS IBADAH JEMAAH MASJID AL-BAROKAH, SUKARAJA, CICENDO, BANDUNG DI MASA PANDEMI COVID-19 Jasmine Athayanissa; Indri Astrina Fitria Indrarani
Riset Arsitektur (RISA) Vol 7 No 03 (2023): RISET ARSITEKTUR "RISA"
Publisher : Department of Architecture, Faculty of Engineering Parahyangan Catholic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26593/risa.v7i03.7000.283-298

Abstract - The implementation of joint worship is highly prioritized in Islam. Such as straightening and tightening the rows during congregational prayers by bringing the shoulders and ankles closer between adjacent congregations, to maintaining the ukhuwwah Islamic relationship recommended by the Prophet Muhammad by shaking hands when meeting with other Muslims. Entering its 3rd year, Indonesia must fight against the spread of a new variant during the Covid-19 pandemic, namely the BA.2 Subvariant or the Omicron Variant which requires mosques, as facilities for collective worship, to adjust managers and congregations in carrying out various activities. Likewise, the Al-Barokah Mosque which functions as a residential mosque in the Sukaraja area, Bandung City. Prisoners between individuals and personal hygiene are crucial things to be monitored together. Residents of the Muslim community who are accustomed to worshiping together at the mosque daily, carrying out activities to build brotherhood together, must change their traditions to avoid a virus that has not gone away for a long time. The solemnity of congregational worship that is felt through togetherness in activities in the mosque, must be forced to change in maintaining personal health. There is a drastic change that is increasingly turning into a polemic not only for the manager, but also for all the congregation who carry it out. This study uses a qualitative-descriptive method by borrowing the inductive method in the process of justification and confirmation of the observation results. Observations were made on managers, implementers, and congregation as performers of worship activities in the mosque area, to find out the real results of activity patterns based on various subject positions. Direct communication and filling out questionnaires by activity actors are also used to obtain a more personal quality of information, related to observations of the user's interpersonal space. The conclusion is generated by combining the observation findings on several different activities which are analyzed through the theory of interpersonal space based on the procedures for worship in Islam and justified through the results of questionnaires and direct interviews with the managers and congregants of Al-Barokah Mosque, Sukaraja, Cicendo, Bandung City, to see personal space. and the social space that followed. The research was aimed at knowing the changing conditions of the congregation's interpersonal space during the Covid-19 pandemic, within the scope of joint and munfarid religious activities. Keywords: activity, interpersonal, mosque, omicron, pandemic, space

RUANG INTERPERSONAL PENGGUNA TERKAIT AKTIVITAS IBADAH PADA MASA PANDEMI COVID-19 DI MASJID AGUNG AL-UKHUWWAH BANDUNG William Kevin Senjaya; Indri Astrina Fitria Indrarani
Riset Arsitektur (RISA) Vol 8 No 01 (2024): RISET ARSITEKTUR "RISA"
Publisher : Department of Architecture, Faculty of Engineering Parahyangan Catholic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26593/risa.v8i01.7536.36-51

Abstract - The mosque is an architectural space that is essential, to accommodate various kinds of worship activities for Muslims. This worship activity refers to the arguments of Islam which are dogmatic and complex. The procedures and practices of worship, both prayer and non-prayer are already listed in the Quran and hadith. As well as worship activities that are recommended in congregation and stay in touch with each other. However, at this time the world is faced with a global reality, namely the Covid-19 pandemic which requires the implementation of the 6M protocol. This situation is indicated to cause a shift in individuals' perceptions of their personal space for activities. Because basically architecture doesn't always talk about visible and touchable forms, but there is a three-dimensional space that is both invisible and untouchable. This three-dimensional space pivots on every architectural actor and is dynamic not static. This concept is called interpersonal space, and is used as a formal object in this research. This research departs from observing user activity patterns at the Great Mosque of Al-Ukhuwwah Bandung during the Covid-19 pandemic which consists of two categories, namely, prayer activities and non-prayer activities. The observation process carried out with this behavior mapping method, records user activities before, during, and after Fardhu prayers, Friday prayers, Tarawih prayers, I'tikaf, as well as studies or lectures. The results of this recording are then justified by matrix data or questionnaire and interviews tables which are processed using the Likert scale method. These two data will determine whether or not the interpersonal space of users of the Al-Ukhuwwah Great Mosque will shift in carrying out worship activities during this pandemic. The results of the analysis were carried out by answering two research questions. The results of this study indicate that at this time (omicron period) users tend to return to religious dogma. The dominant interpersonal distance in all worship activities is personal distance. In essence, at this time (omicron period) there is no shift in the interpersonal space of prayer, which still remains at a personal distance, while activities other than prayer have a backward shift of interpersonal space from social distance to personal distance. The purpose of this study was to explore and observe the distance between individuals regarding the concept of interpersonal space based on patterns of worship activities during this pandemic. In addition, the benefit of this research is to provide new knowledge about interpersonal space which is expected to achieve the privacy and personal level of each individual who carries out worship activities at the Great Mosque of Al-Ukhuwwah Bandung during the Covid-19 pandemic. Keywords: Behavior Mapping, Interpersonal Space, Non-Prayer Activities, Prayer Activities Three-Dimensional Space

PENERAPAN ARSITEKTUR TRADISIONAL SUKU SASAK DALAM PERANCANGAN NOVOTEL LOMBOK RESORT AND VILLAS Davis Tjandra; Indri Astrina Fitria Indrarani
Riset Arsitektur (RISA) Vol 8 No 02 (2024): RISET ARSITEKTUR "RISA"
Publisher : Department of Architecture, Faculty of Engineering Parahyangan Catholic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.26593/risa.v8i02.7865.105-126

Abstract - Indonesia is rich having so much diversity in traditional architecture. Not only art and culture, each region have it’s own unique architecture that can be seen in the traditional houses across Sabang to Merauke. In an era with a very rapid development, global influence can threaten Indonesia’s traditional architecture. Globalization tends to make people prefer architecture with the western style. Traditional architecture is very vulnerable to be influenced and modified to suit the new needs and demands. This can threaten the existence of Indonesia’s traditional architecture. It becomes very important to preserve traditional architecture so that its existence is not further eroded. The purpose of this study is to find out what local aspects and elements of the Sasak Tribe are adopted to the design of Novotel Lombok Resort and Villas. This research will use descriptive qualitative research methods, namely methods that use qualitative data and described descriptively. This method is used to analyze phenomena, problems or social conditions. The research process will use the theory of house architecture, form and culture from Amos Rapoport as the main reference, data obtained from survey results on the object of study, observations and interviews with related parties including building managers to complete the analysis. Findings This research is expected to be able to contribute academically and non-academically to society. Novotel Lombok Resort and Villas is designed based on the traditional architectural concept of the Sasak Tribe by applying architectural aspects and elements that can also be found in settlements and buildings of the Sasak Tribe. The adoption is dominant in the use of materials, construction and building technology used, especially in the upper or roof enclosure. It was also found that the adoption of other architectures, namely the architecture of the Musalaki House, Sumba Tribe, West Nusa Tenggara as an effort to introduce Indonesian architecture and culture more broadly. Some aspects and elements of traditional architecture in the resort area are not maintained and are damaged. In fact, due to the difficulty of maintenance, one of the roofs of the building replaced the materials and construction used in the renovations carried out in 2010. This can certainly be an example case study for the future. Keywords: Traditional Architecture, Sasak Tribe, Adoption, Novotel Lombok

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