Regards,

Djarot Purbadi

History Kaenbaun villagers started from the arrival of Basan tribe, who migrated from Wini (Sisaul Taemnanu, near the peninsula Bastian) to rock (Bnoko) Kaenbaun. They are in Kaenbaun build settlements in the mountain stone because at that time (ca. 1800) conditions in Timor still happen tribal war. This tribal war can occur because the tribes are ordered the king to punish rebellious tribes against the king. While living in high mountain stone (Bnoko Kaenbaun) and difficult to reach, they have a farm in the plains to sustain their lives.

On the next time, tribe Timo joined Basan to live in the mountains (Bnoko) Kaenbaun. That said, the arrival of Timo tribe was “invited” by Usif Basan. When accepted to join, Basan given the spring to Timo tribe named “Oelpeta” and the sacred stone in the “Oelufi” located in the plain. The next time came the tribe Taus joined the tribe of Basan and Timo. Taus was given a sacred spring and sacred stones. Furthermore, Foni tribe that has the characteristics as a guard or security guards come and join them.

(to be continued)…

Mr Martinus Taus (a chief of Taus Clan) and family in front of his round house (umebubu: a typical sacred house for a family in Kaenbaun) (May 21, 2006)

We were at Bnoko Kaenbaun July 2004. Father John Salu, Usif Basan (chief of Basan clan) not visible in this photo. Photos taken by Djarot Purbadi.

Mr Martinus Taus was sitting on a throne of Usif Bana Uf on top of Bnoko Kaenbaun. Usif Bana Uf is the first village head in Kaenbaun. He became head of the Kaenbaun village when the tribal war is still happening in Timor. Now, Usif Bana Uf’s spirits believed to be the the ancestor for people of Kaenbaun. (July 2004).

Martinus Taus and beloved wife in their custom clothing as a chieftain of Taus clan in Kaenbaun. Today they are united again in the House of the Father in Heaven and be happy forever. This photo taken on May 21, 2006.

SELAMAT BERBAHAGIA DI SURGA !!!

Martinus Taus a chief Taus in Kaenbaun today died peacefully in hospital. Hopefully happy at Heaven forever. This photo was taken in July 2004 at the peak Bnoko Kaenbaun, when he, Alfons Basan, Pater John Salu accompanied Ir. Y. Djarot Purbadi, MT to hold traditional ceremonies apply for permission to bei nai of Kaenbaun to conduct research for a dissertation. His name beautifully engraved on the dissertation.

SELAMAT JALAN PAK MARTINUS, SELAMAT JALAN SAHABATKU

SELAMAT JALAN GURUKU !!!

Kami selalu rindu candamu yang selalu ceria, tawa dan gurauanmu yang selalu menyegarkan kami !!!!

YOGYA (KR) – Staf pengajar Fakultas Teknik Universitas Atma Jaya Yogyakarta (UAJY) Ir. Yohanes Djarot Purbadi, MT mengatakan, arsitektur permukiman Suku Dawan, Desa Kaenbaun, Nusa Tenggara mengandung unsur intangible yang unik. Keberadaan Tuhan (Uis Neno) dan nenek moyang (Bei-nai) sangat dihormati. Hal itu dapat dilihat pada tata spasial arsitektur permukiman Kaenbaun.

“Keunikan ini lahir dari jantung budaya masyarakat Kaenbaun yang menyatukan unsur kepercayaan lokal dengan agama Katholik sehingga keberadaan rumah adat suku, gereja Katholik dan batu suci menjadi titik spiritual penting pada arsitektur permukiman Kaenbaun,” kata Djarot Purbadi, Kamis (8/4) dalam ujian terbuka untuk memperoleh gelar doktor dalam Ilmu Teknik Arsitektur di Grha Sabha Pramana UGM.

Pada kesempatan tersebut provendus yang dilahirkan di Yogyakarta 16 Juni 1957 mempertahankan disertasi berjudul “Tata Suku dan Tata Spasial pada Arsitektur Permukiman Suku Dawan di Desa Kaenbaun di Pulau Timor”. Promovendus didampingi tim promotor terdiri atas ketua Prof. Ir. Achmad Djunaedi, MUP., PhD, anggota Dr. Ir. Sudaryono, M.Eng dan Ir. Haryadi, M.Arch., PhD.

Menurut Yohanes tata spasial arsitektur permukiman Kaenbaun didasarkan pada tata suku yang dideklarasikan oleh generasi awal, yaitu tentang aturan hubungan antara kelompok suku laki-laki (lian mone) dan perempuan (lian feto). Tata suku tersebut telah menjadi landasan sakral dan abadi dalam kehidupan suku Dawan dan berkem-bang menjadi pedoman adat lokal dalam kognisi serta memandu perilaku spasial masyarakat Kaenbaun.

“Implikasinya, kognisi tentang tata suku dan berbagai pedoman adat yang diturun-kan mendasari tata spasial arsitektur permukiman Kaenbaun. Tata spasial arsitektur permukiman Suku Dawan di Kaenbaun di-landasi oleh empat nilai lokal yang khas, yakni nilai etno-spiritual, spiritual-kultural, kultural-ekologis, dan etno-ekologis,” ujar sarjana dan magister teknik lulusan UGM ini.

Keempat nilai tersebut menurutnya, hidup dan berkembang dalam kehidupan masyarakat Kaenbaun. Nilai-nilai itu diwarnai dan mewarnai budaya masyarakat Kaenbaun yang bersumber pada eksistensi faotkana (batu suci), oekana (mata air suci), umesuku (rumah adat) dan ajaran gereja Katholik. Tata suku di Kaenbaun juga meng-atur hubungan struktural semua suku, khu-susnya hubungan antarsuku laki-laki.

Dalam kognisi masyarakat Kaenbaun, hubungan antarsuku merupakan hubungan persaudaraan, tetapi ditata secara hierarkial. Implikasinya, lanjut Yohanes, suku Raja (Basan) terletak di tengah lingkaran karena titik tengah merupakan titik penting dan ditopang oleh empat suku lain, yaitu Timo, Taus, Foni, dan Nel, di empat titik penjuru mata angin.

Beberapa implikasi yang terwujud pada tata spasial permukiman Kaenbaun, antara lain, tatanan rumah adat di pusat Desa Kaenbaun, keberadaan batu suci suku-suku di Kaenbaun. Adanya pola keruangan depan-tengah-belakang, adanya persepsi spasial desa tua dan desa muda, desa lama dan desa baru, desa luar dan desa dalam. Di samping itu, keberadaan area Taksoen yang menjadi lapangan penerima di dekat gerbang desa. (Asp)-s

Sumber: Kedaulatan Rakyat, 13 April 2010

Yohanes Djarot Purbadi, MT, Atmajaya University’s lecturer in Faculty of Engineering, said the Dawan tribal settlements architecture in Kenbaun Village, Nusa Tenggara, contains a unique intangible elements. Existence of God (Uis Neno) and ancestors (Bei-nai) is highly respected. It can be seen in the spatial layout of Kaenbaun settlements architecture. “The uniqueness is born from the heart of the cultural community that blend Kaenbaun local beliefs elements with Catholicism, thus the existence of tribal houses, the Catholic church, and sacred stones become an important spiritual point at Kaenbaun residential architecture,” he explained.

Yohanes explained that the spatial layout of Kaenbaun architectural settlement is based on tribal orders which was declared by the early generations, in example about the relationship rules between tribal groups of men (lian mone) and women (lian Feto). Tribe order has become the sacred and lifelong foundation in the lives of the Dawan tribe, developed into a local indigenous cognition guide and spatial behavior guide in Kaenbaun community. “The implication is cognitions about tribe orders and various tribe’s guidelines that were descended are underlying spatial system of Kaenbaun residential architecture,” he explained in a doctoral promotion open examination conducted at the Grha Sabha Pramana at Universitas Gadjah Mada (UGM), Thursday (8/4).

The architectural spatial system in Kaenbaun is based on four distinct local values, such as, the value of ethno-spiritual, spiritual-cultural, cultural-ecological, and ethno-ecological. The four values live and flourish in the Kenbaun community life. These values are colored and coloring Kaenbaun culture which is based on the existence of faotkana (sacred stone), oekana (sacred spring), umesuku (traditional house), and the Catholic Church.

Yohanes added, tribal order in Kaenbaun also regulates the structural relationship of the tribes, especially the male tribal relations. In Kaenbaun community cognition, tribal relations are relations of brotherhood, but  are set hierarchically. The implication is, continued Yohanes, the tribal king (basan) is located in the middle of the circle as the central point is an important point and is supported by four other tribes, namely Timo, Taus, Foni, and Nel, in the four compass points.

Some implications are materialized in the spatial system of Kenbaun settlements, such as, tribal house order in the Kaenbaun village center, the presence of the sacred stone in Kaenbaun tribe, the spatial pattern of the front-middle-back, the spatial perception of old village and young village, the old village and the new village, the outside village and the inside village. Moreover, the presence of Taksoen area which has a role as receiving field near the village gate, the honor of village leader whose tomb is placed in the east area of the village, and the presence “door of both worlds” which marks the relation of human and spirits worlds.

Disclosed by the man born in Yogyakarta, June 16, 1957, that the results of his research entitled “Tribal Orders and Dawan Tribe’s Settlement Architectural Spatial System of Kaenbaun Village on the Island of Timor” proved that the theory of spatial system is supported by four specific concepts, such as the concept of tribal brotherhood, unity of ancestor and church, the concept of cultural diversity in unity, and concepts to blend with nature. “These four concepts are rooted in one important concept about life, which is the ideal life for Kaenbaun people that is united with God, ancestors, brothers, and the universe.”

Source: http://www.ugm.ac.id/en/index.php?q=news/tribal-orders-influence-dawan-tribal-spatial-system-architecture

Yohanes menuturkan tata spasial arsitektur permukiman Kaenbaun didasarkan pada tata suku yang dideklarasikan oleh generasi awal, yaitu tentang aturan hubungan antara kelompok suku laki-laki (lian mone) dan perempuan (lian feto). Tata suku tersebut telah menjadi landasan sakral dan abadi dalam kehidupan suku Dawan dan berkembang menjadi pedoman adat lokal dalam kognisi serta memandu perilaku spasial masyarakat Kaenbaun. “Implikasinya, kognisi tentang tata suku dan berbagai pedoman adat yang diturunkan mendasari tata spasial arsitektur permukiman Kaenbaun,” terangnya dalam ujian terbuka promosi doktor yang dilaksanakan di Grha Sabha Pramana UGM, Kamis (8/4).

Tata spasial arsitektur permukiman suku Dawan di Kaenbaun dilandasi oleh empat nilai lokal yang khas, yakni nilai etno-spiritual, spiritual-kultural, kultural-ekologis, dan etno-ekologis. Keempat nilai tersebut hidup dan berkembang dalam kehidupan masyarakat Kenbaun. Nilai-nilai itu diwarnai dan mewarnai budaya masyarakat Kaenbaun yang bersumber pada eksistensi faotkana (batu suci), oekana (mata air suci), umesuku (rumah adat), dan ajaran gereja Katolik.

Ditambahkan Yohanes, tata suku di Kaenbaun juga mengatur hubungan struktural semua suku, khususnya hubungan antarsuku laki-laki. Dalam kognisi masyarakat Kaenbaun, hubungan antarsuku merupakan hubungan persaudaraan, tetapi ditata secara hierarkial. Implikasinya, lanjut Yohanes, suku Raja (Basan) terletak di tengah lingkaran karena titik tengah merupakan titik penting dan ditopang oleh empat suku lain, yaitu Timo, Taus, Foni, dan Nel, di empat titik penjuru mata angin.

Beberapa implikasi yang terwujud pada tata spasial permukiman Kaenbaun, antara lain, tatanan rumah adat di pusat Desa Kaenbaun, keberadaan batu suci suku-suku di Kaenbaun, adanya pola keruangan depan-tengah-belakang, adanya persepsi spasial desa tua dan desa muda, desa lama dan desa baru, desa luar dan desa dalam. Di samping itu, keberadaan area Taksoen yang menjadi lapangan penerima di dekat gerbang desa, penghormatan pemimpin desa yang makamnya di area timur desa, dan adanya “pintu dua dunia” yang menandai relasi alam arwah dan alam manusia.

Diungkapkan oleh pria kelahiran Yogyakarta, 16 Juni 1957 ini, dari hasil penelitiannya yang berjudul “Tata Suku dan Tata Spasial pada Arsitektur Permukiman Suku Dawan di Desa Kaenbaun di Pulau Timor”, terbukti bahwa teori tata spasial tersebut ditopang oleh empat konsep spesifik, yakni konsep persaudaraan etnis, kemenyatuan nenek moyang dan gereja, konsep keragaman kultur dalam kesatuan, dan konsep menyatu dengan alam. Keempat konsep itu berakar dalam satu konsep penting tentang kehidupan, yaitu bahwa hidup ideal bagi orang Kaenbaun adalah menyatu dengan Tuhan, nenek moyang, sesama saudara, dan alam semesta. (Humas UGM/Ika)

Sumber: http://ugm.ac.id/index.php?page=rilis&artikel=2634