The meaning of traditional Javanese house is as an expression of respect to creating harmonious relations with the numinous unity of supernatural environment, natural environment, and community. This is done in order to achieve safety in the life of Javanese people. To accommodate the demands of development needs, especially from the economic aspect, some houses experienced renovations in the form of adding commercial functions to their initial residential functions. As a case study, four houses which have been renovated were chosen. This study sought to reveal the effect of the renovation on the meaning of the house. The research begins by identifying the zones of each houses before renovation. Then the zones of each room were identified as a result of the renovation. The next step was to identify the suitability of the space zone due to renovation of the initial zone. Based on the suitability or incompatibility of the zone, the structuralism approach was used to interpret the effect of renovation on the meaning of the house. The results show that the renovation of the traditional house generally only affects the change on surface structure and not on the deep structure, thus, does not change its meaning. The wider the original house and the more residents living there, the higher the possibility of changing the meaning.

The meaning of traditional Javanese house is as an expression of respect to creating harmonious relations with the numinous unity of supernatural environment, natural environment, and community. This is done in order to achieve safety in the life of Javanese people. To accommodate the demands of development needs, especially from the economic aspect, some houses experienced renovations in the form of adding commercial functions to their initial residential functions. As a case study, four houses which have been renovated were chosen. This study sought to reveal the effect of the renovation on the meaning of the house. The research begins by identifying the zones of each houses before renovation. Then the zones of each room were identified as a result of the renovation. The next step was to identify the suitability of the space zone due to renovation of the initial zone. Based on the suitability or incompatibility of the zone, the structuralism approach was used to interpret the effect of renovation on the meaning of the house. The results show that the renovation of the traditional house generally only affects the change on surface structure and not on the deep structure, thus, does not change its meaning. The wider the original house and the more residents living there, the higher the possibility of changing the meaning.

This article aimed to show the existence of gender concepts in the culture and settlement of the Dawan tribe in Kaenbaun Village, as indicated with its strong presence in the everyday life of the community, including the formal and ritual aspects. The concept exists in the inner world and mindset of every villager and has also become the guiding element of their world view, behaviour, place arrangement, and living space structures. This study was, there, conducted using participatory observation based on the Husserlian phenomenology paradigm supported by the inductive-empirical and qualitative descriptive methods to discover and understand the gender concept as well as its application and background in the selected tribe. The results showed the fetomone gender concept has become a paradigm of the thought expressed broadly and consistently through words, behaviour, as well as place and spatial arrangements among the villagers. Its function and meaning were further clarified in relation to the life and settlement architecture of the people. The core principle observed to be behind the concept is the separation and integration of life elements in an intense and permanent mutualism symbiotic relationship. Therefore, it was necessary to research the concept, function, and meaning of gender in ethnic cultures throughout Indonesia in order to form a collection of knowledge on gender and spatial planning which is useful to the understanding of ethnic settlements’ uniqueness based on local or ethnic perspectives and their preservation.

<p class="Abstract"><em>This article aims to demonstrate the acculturation of Islam and Javanese culture in the Liwan Room of “Gedhe Mataram” Mosque, Kotagede. Islamic and Javanese culture’s acculturation in the building, especially mosque, important known to add insight about the tolerance between two cultural elements that can occur in the architecture’s world. Liwan room is part of the space of a mosque which functions as a prayer area. Liwan Room at the “Gedhe Mataram” Mosque, Kotagede has a distinctive design considering this mosque is the first and oldest mosque in Yogyakarta. The development of Islam in Java, especially in Yogyakarta, resulted in the transformation of local civilizations. Islam and Javanese culture itself are two different elements and have their own value. The entry of Islamic culture to Java had an impact on the acculturation of Islam and Javanese culture, where Javanese culture had already lived during the time of the Javanese Hindu kingdoms. The method used is a qualitative research method with a philosophical approach supported by observation and library studies. As a result, there is an acculturation of Islam and Javanese culture in the Liwan Room of “Gedhe Mataram” Mosque, Kotagede in layout, interior elements and ornaments in the Liwan room.</em><em></em></p>

The Sumba house is characterized by traditional architecture on the island of Sumba, some of which have changed from their original characteristics and some others have retained their original characteristics. If you compare the Sumba houses in praingu (traditional villages) with the houses of Sumbanese people in cities or along roads that are characterized by modern or contemporary houses, the differences in characteristics are easy to see. It is different if the houses with Sumba architectural characteristics outside Praingu are compared to those inside Praingu. There are interesting things to say. They look the same, but have significant differences. This paper aims to describe the continuity and different of Sumba houses with traditional Sumba architecture in Anakalang compared to the original Sumba houses located in Praingu Galubakul. The focus of this research is to look at the continuity and differences in the form-function-meaning aspects of traditional Sumba houses within praingu and outside praingu. This research was produced through a qualitative research process based on a phenomenological-husserlian approach, using field observation and in-depth interview methods. The case is the Sumba house in Anakalang which is outside Praingu (Galubakul) and the owner is bound by Sumba culture. There is continuity and different in the Sumba house in Anakalang. Form and meaning continue to be continuous, but there is a change in the function of the building. Continuity occurs due to aspects of adherence to tradition, while changes occur in the addition of new functions, changing functions and deleting functions due to the establishment of a modern lifestyle. The religious (spiritual) aspect of the homeowners related to the Marapu belief and fear of praingu integration is a determining factor for the continuity of the form and meaning of the architecture of the Sumba house. Modern lifestyle is a determining factor in changing the center room from the status of a sacred space to a profane space.