An Analysis of the Traditional Malay Architecture

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AN ANALYSIS OF THE TRADITIONAL MALAY ARCHITECTURE1AS INDICATORS FOR SUSTAINABILITY:2AN INTRODUCTION TO ITS GENIUS LOCI3

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Sufian Che Amat1

& Mohd. Sabrizaa Abd. Rashid25

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Centre for Knowledge & Understanding of Tropical Architecture and Interior,6 Faculty of Architecture, Planning and Surveying,7Universiti Teknologi MARA, Perak, Malaysia.8

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ABSTRACT

Genius Locior the genius of the place, refers to the presiding deity or spirit. Everyplace has its own unique qualities, not only in terms of its physical makeup but, on how it isperceived, hence it is the responsibilities of the designer to be sensitive to those uniquequalities in enhancing rather than to destroy them. Thus, knowledge on aesthetics is verymuch related to the discussion on beauty of its related arts and crafts. To understand aparticular design or work of art from the viewpoint of function and related concept, one mustfirst approach it from the perspective of their aesthetical principles. To the traditional Malays,

sustainability is a necessity and a way of life; not just a concept. The designs, theconstruction process in terms of energy efficiency, the indoor environmental qualities,sustainable site planning, the materials and resources used have always been essentialaspects related to their architectural practice. The discussion is aimed at investigating theelements of sustainability within the traditional Malay architecture as the past modelindicators with the potential for future assimilation. Findings of the study indicate uniquenessof the overall traditional Malay architecture parallel with the current issues on sustainability.

INTRODUCTION: SUSTAINABILITY AND THE GREEN BUILDING INDEX

Sustainability has become the catchphrase in the architecture world these days, amidconcern in depleting natural resources and increase global energy consumption. Exploitationof the natural environment together with the degradation of the ecosystem and its

subsequent destruction, results in dreadful living conditions. There are many issuesassociated with sustainability such as land use, urban and regional planning, naturalresources, energy etc.

Johnson (1996) define sustainability as being rooted in a spirit of cooperation andcommitment to utilise technology in a morally and socially responsible manner so thatbuildings and cities nurture human spirit and fully respect nature; to create sustainablearchitecture the architect must holistically mesh the knowledge of the new with that the oldsothat a built environment that respects culture, environmentand history of the inhabitants canbe created and preserved. World Commission on Environment and Development (TheBrundtland Report, 1987) developed a definition that is widely used, contends thatsustainable development on the other hand meets the needs of the present without

compromising the ability of future generations to meet their own needs (World Commission,1987). Mendler, et.al.(2006) also arrived at similar findings in that nature plays a very crucialrole in sustainability; for it is efficient and effective in design producing essentially zero waste.

However in contrast to nature we designers often make use of our natural resources,producing and utilising energy and at the same time creating waste in almost every step ofthe design process. Sustainability must take into account a process that is restorative,regenerative, dynamic and efficient as opposed to energy intensive, resource dependent,extractive and disposable methods. Consistent with Salama (1995), sustainability isenvisioned as a state in which all humans, now and in the future can live at a decent level ofwell being within the limits of what nature can and continue to provide.

Thus, sustaining the built environment in the tropics is already a major issue today. Thetropical zone encloses approximately 50,000 square kilometre of land, which is a third of theearths landmass contains a population that is more than a third of the world population. This


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frightening fact coupled with the pace of development in the region towards prosperity hasplaced a tremendous pressure on the environment.

Following the Earth Summit in Rio, in 1992, greenhouse gasses, ozone depletion andsustainability issues became household words globally. In the construction industry thisresults in the development of Green Building ratings such as LEED (USA), CASBEE (Japan),

GREENSTAR (Australia), BREEAM (UK) and GREENMARK (Singapore). This was theresult of the realisation that buildings and the built environment contributes significantly togreen house gas emissions and thus needed to be re-designed to reduce their negativeimpact to the environment. The Malaysian Institute of Architects (PAM) has over the yearsbeen developing and working towards a more sustainable and green architecture; and in2008 the need for a localized Green Building rating tool became more evident especially inthe light of increasing demand from building end-users for Green rated buildings that wouldnot overly and adversely contribute to the destruction of the environment (Mun, 2009). TheGreen Building Index (GBI Malaysia) was officially introduced on 3rd January 2009 at theGreen Design Forum held at Kuala Lumpur Convention Centre, Malaysia and launchedofficially in May 2009.

GBI Malaysia is developed by Pertubuhan Akitek Malaysia (PAM) and the

Association of Consulting Engineers Malaysia (ACEM). It is a profession driven initiative tolead the Malaysian property industry towards becoming more environment-friendly. From itsinception, GBI has received the full support of Malaysias building and property players. It isintended to promote sustainability in the built environment and raise awareness amongDevelopers, Architects, Engineers, Planners, Designers, Contractors and the Public aboutenvironmental issues. The rating system will provide opportunity for developers to designand construct green, sustainable buildings that can provide energy savings, water savings, ahealthier indoor environment, better connectivity to public transport and the adoption ofrecycling and greenery for their projects.

Key Criteria

The GBI Malaysia rating is based on six key criteria:

Energy Efficiency

Indoor Environmental Quality

Sustainable Site Planning and Management

Material and Resources

Water Efficiency

Innovation

Although the discussion of this study is aimed at investigating the elements of sustainabilitywithin the traditional Malay architecture; it is never intended to represent a GBI rating properas only a certified GBI assessor could conclusively certify as such. It is hope the traditionalMalay architecture may possibly represent one of the model case study as potential

reference points for future assimilation.

TRADITIONALISM AND ITS GENIUS LOCI

Genius Loci in Latin term, means the genius of the place, referring to the presidingdeity or spirit. Every place has its own unique qualities, not only in terms of its physicalmakeup, but also of how it is perceived; so it ought to be (but far too often is not) theresponsibilities of the architect or designer to be sensitive to those unique qualities, toenhance them rather than to destroy them. Alexander Pope, in Epistle IV (1731) of his MoralEssays, addressed to Lord Burlington, states in his argument that, instanced in architectureand gardening, all must be adapted to the genius of the place and beauties not forced into it,but resulting from it.

Traditional architecture despite being categorised as primitive has always been the mainsource of references in the social and cultural studies by architects and anthropologists. In


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the Malay world the traditional principles of buildings built by the locals is very much relatedto knowledge gained over several generations.

There are key players or experts involved namely; the builder (tukang), the pawang(traditional Malay healer), the head of religious matters (ketua adat or imam) and thecraftsman (pengukir). The builder who is the expert on the overall construction process

determines the type of timber or materials, equipments and the construction techniques ofthe house. Based on local practice the service of the pawang is required in determining theexact location, orientation, particular day to built, together with all the associated mantrasrelated to the building process. The imam on the other hand will decide and head the localbeliefs in blessing the overall process with prayers (doa) whilst the carpenter, a person ofexceptional talent in woodcraft will be responsible in the aesthetics of the symbolic elementsdoting the overall house.

Thus, the local spiritual beliefs on the mystical beings based on animism, Hindu-Buddha and the religion of Islam form a diverse mixture with the traditional thinking whichconstantly generate questions on the actual message or meanings behind the constructionprocess and its elements. This relational or symbolic meanings of the Malay culture playimportant roles in the minds of the Malays manifested through their concept of things (living

or non-living) or Semangati.

Apart from these, the natural environment is also seen as their teacher (guru).

Because of this, every aspect of the traditional Malay architecture and the constructionprocess will have many resemblance and double meanings to the use of and articulation orreflection of the smell, the sight, the sound and the feel of the natural environment.Malay architecture and its civilisation has often been the inherent manifestation of its cultureand belief. However, with the advent of new technologies and construction methods, thelocal architectural scene has been unavoidably transformed into modern township that isignorant of the immense heritage and tradition of its genius loci.

INDICATORS FOR SUSTAINABILITY

The designs, the construction process in terms of energy efficiency, the indoor

environmental qualities, sustainable site planning, the materials and resources used havealways been essential aspects related to traditional Malay architectural practice.

The immediate surroundings of the site, whether natural or manmade, have a considerableimpact on design. Natural features outside can be incorporated visually to broadenconceptual boundaries. For example the traditional rice terrace, mountain village haveinfluence planning and building technique. For example to comply with the local code, it wasstated that no building shall be higher than the tallest coconut tree.

The house backdrop in lush tropical vegetation and natural resources providesopportunities and challenges to the traditional Malay house. The Malays, being theinhabitants of the archipelago are understandably respectful not only of their naturalenvironment but also towards the metaphysical elements related to their surroundings;

hence, the use of natural material is considered as being in harmony with nature. As thetimber rots, the rotting process contributes to the resurrection of the natural environment.Every trees felled, are used to the maximum with minimum waste and minimum disturbanceto the balance of nature.

The Malay house with is a model building that is environmentally sustainable. Thehouse is essentially a timber post and beam construction that is lightweight and utilizes oneof the earliest prefabrication methods in building construction. Consistent with Waterson(1997), essentially the Malay house is held together by means of techniques of jointing andmortising, entirely without the use of a single nails, giving the advantage in that it is capableof being dismantled and reassembled in a new location; which also strongly reflects itscultural kinship system.


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The traditional Malay arts and architecture is also a reflection of the splendour and beauty ofthe aesthetical elements or ornamentations adorning them that carry deeper philosophicaland sacred meanings orSemangat. It is worth noting that all the decorations in the traditionalMalay house are not merely objects of beauty but also as means to create an environment ofpeace and tranquility; and this uniqueness has been clearly observed in the functions andmeanings attached to the traditional Malay culture and practices as seen in their timbercarvings and ornamentations.

The traditional Malay architecture subsist in the hot and humid tropical climates and thisessential facts govern the shapes, designs, and ornamentations used in the Malay houses.Open spaces, high ceiling or roof are needed to provide good ventilation and airy space.

For this reasons cut out carvings (ukiran tebuk) type normally used on tebar layar(gables),lubang angin (literary means wind holes at higher level of partition), kepala pintu (literarymeans door head ; timber panel above doors) and kepala tingkap (literary means windowhead; timber panel above windows) must performs their environmental functions

appropriately to create a liveable and comfortable spaces internally.

The Malay house with its deep overhanging attap roofing, timber panellings, carvings andbeing raised above the ground level is an outstanding example of how buildings responds totheir context environmentally and culturally. The Malay house is an excellent example of howa building is designed to be part of its surrounding whilst acknowledging the existence of theprevailing climatic conditions.

Figure 1.

High ceilings, open spaces and largemultiple openings provide excellentnatural ventilation in the hot humidclimate.

Figure 2.

The use of timber carvings andornamentations not only forbeauty but also serve asventilation purposes creating amore comfortable spatialexperience.


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1 Waterson, R. 1997, in her book The Living House, Thames and Hudson, Singapore; discusses the flexibility of the traditional Malay house

constructions in a sense that the house is held together without a single nail and capable of being dismantled and reassembled in a new

location.

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Findings are based on a study involving 60 houses in a traditional Malay village of Kampung Aji, Bota, Perak, which is entirely locatedalong the Perak river See Kajian Gaya Kesenibinaan Kg Aji, Bota, Perak by Mohd Sabrizaa, A.R., et.al., (2003) IRDC, UiTM Perak., SeriIskandar, Perak, Malaysia.

ASSESSMENT CRITERIAS OR INDICATORS

BASED ON GREEN BUILDING INDEX

(GBI MALAYSIA)

SOME OBSERVATIONS ON THE

TRADITIONAL MALAY ARCHITECTURE

(1) Energy Efficiency(i) Less energy consumption due to good natural ventilation and natural

lighting by design.

(ii) Culturally prefer dimmed lighting indoors for privacy purpose.

(2) Indoor Environmental Quality

Air Quality, Lighting, Visual & Acoustic Comfort

(i) The walls are usually incidental and act merely as screens that allow

excellent ventilation with many openings i.e. lubang angin (sisip angin,

jejala, kekisi, pagar musang, jerejak).

(ii) Incorporates overhangs or sun shadings devices such as bidai (blinds

made of bamboo or other natural materials)

(iii) Serambi (verandah) as space for social interactions is often semi

enclosed permits natural ventilation.

(3) Sustainable Site Planing & Management

Site Planning & Transport

(i) Construction techniques usually use the mortice and tenon methods,

devoid of nails. Thus it represents a building system that is easily dismantled

and reconstructed.

(ii) Traditionally in the Malay culture the house is inherited for several

generations. This is made possible because of the nature of the house itself;

that is lightweight and can be easily relocated.1

(iii) The design and location on site is typically site specific with particular

emphasis on river fronting due to transportations and socio-economic

reasons.2

(4) Materials & Resources Reused & Recycled

Materials

Traditional architecture is a product of its environment (Dawson, B. and

Gillow, J., 1994); similarly the Malay house

uses many natural materials such as Cengal hardwood (Balonocarpusheimii), Teak (Techtona grandis), bamboo, sago palms(rumbia) for its

construction.

(5) Water Efficiency, Water Harvesting & Recycling Rainwater harvesting has traditionally been a technique used by the owners

to recycle and reuse of the precious rain water collected in a ceramic

container (buyong) for general washing and watering flower pots etc.

Figure 3.

The Terengganu House with itsdeep overhanging attap roofing,timber panelling, carvings; beingraised above the ground level is anoutstanding example of howbuildings responds to their context

environmentally and culturally.


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Table 1.GREEN BUILDING INDEX Assessment Criteria & Comments for Residential Non Commercial (RNC)3

CONCLUSIONS

The overall construction process of the traditional Malay house reflects a clearmanifestation in the way of life and understanding of the Malays themselves in relation toman and the natural environment. The sensitivity of the Malays towards the naturalenvironment highlights the fact that their mental, physical and emotional needs can co-existharmoniously in their daily lives.It is worth noting that all the decorations in the traditional Malay architecture are not merelyobjects of beauty but also as means to create an environment of peace and tranquillity; andthis uniqueness can be clearly observed in the functions and meanings ofthe traditional Malay culture and practices.

Although the Malay architecture do not specifically identify the criteria related to

sustainability issues their culture very much relates to their soul which carry symbolicmeanings, often manifested through their everyday practices and expressed in the local builtenvironment as exemplified by the traditional Malay architecture and their traditional houses.This study proves that the architectural elements of the traditional Malay house do play animportant role not only in disseminating the symbolic meanings of its art, design andconstruction but most importantly as the elements representing theirgenius loci.

REFERENCES

Brundtland, G.H., 1987, Our Common Future, World Commission on Environment and Development (WCED),Oxford University Press, N.Y. pp.4.

Green Building Index Malaysia (GBI Malaysia) at www.greenbuildingindex.org [assessed on July 2009]

Johnson, L.E., 1995 Sustainability: Towards an Holistic Vision of Architecture,The Structurist, no.35-36, pp86-98.Mendler, S., et.al., (2006) The HOK Guidebook to Sustainable Design, 2nd Ed., John Wiley and Sons, Inc., New

Jersey.

Sabrizaa, A.R., Norhasandi, M and Sufian, C.A., 2009, Reinventing Sungai Perak: an issue on Socio-culturalMarginalisation, International Geographical Union (IGU) Conference, UiTM, Malaysia.

Sabrizaa, A.R., and Sufian, C.A., 2009 Intellectual Property and Heritage Issues in the Built Environment, MyIPO& Malay Heritage Seminar, Kuala Lumpur, Malaysia.

Sabrizaa, A.R., Kajian Simbolisme Elemen-Elemen Estetik dan Ragam Hias Rumah Tradisional Melayu : KajianKes Seni Bina Gaya Pantai Timur, unpublished PhD Thesis, Institute of Graduate Studies, USM, 2007.

Sabrizaa, A.R., Ramlah, A., and Ruzana, K., 2003, Laporan Kajian Gaya Kesenibinaan Kg Aji, Bota, Perak ,IRDC, UiTM Perak., Seri Iskandar, Perak Darul Ridzuan.

Mun, T.L., Apr-May 2009

The Development of GBI Malaysia (GBI), Journal of the Malaysian Institute of Architects, vol.21, issue 2.Powell, R. et.al., The Contemporary Kampong, Majalah Akitek, 1- 4:1988.

Rao, S.P., et.al., May 2008, Environmental Sustainability Issues in the Education of Built EnvironmentProfessionals at the University of Malaya, Building Engineering International News.

Salama, A., 1995, New Trends in Architectural Education Designing the Design Studio, Tailored Text &Unlimited Potential Publishing, U.S.

Waterson, R. 1997, The Living House, Thames and Hudson : Singapore.

3 The table only shows general observations on indicators or criteria related to the traditional Malay house. Remarks shown are purely based

on visual analysis of the equivalent performances vis-vis the GBI(Malaysia) indicators; but not representing the actual ratings achievable ifevaluated by a qualified GBI(Malaysia) assessor.

(6) Innovation Similarly can be repeated here on the mortice and tenon technique of

construction (without nails) called tanggam pasak.
http://www.greenbuildingindex.org/http://www.greenbuildingindex.org/


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An Analysis of the Traditional Malay Architecture