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Potret Islam dalam Bingkai Kearifan Lokal: Studi Makna Arsitektur Kampung Naga

Al-Izzah: Jurnal Hasil-Hasil Penelitian · Vol. 12 No. 2 (2018)

DOI
10.31332/ai.v12i2.644
ISSN
2541-0717, 1978-9726
Published
2018-01-23
Publisher
Institut Agama Islam Negeri Kendari
License
creativecommons.org/licenses/by-nc-sa/4.0

Abstract

This research aims to describe the form and meaning of house in Naga in term of emic and ethic perspectives. This study focuses on the form and space of house arcithecture as well as the symbolic meaning of house for people living in Naga. The data is generated through a series of interview, participant observation and library research. The research shows that the form of Naga’s house is closely related to their belief in which the world is divided into three, i.e: upper world, middle and the lower one. In addition, that form also reflects their views on the place of men and women within the house. Though separation is required by their tradition, they also provide the neutral room in which male and female could meet together. Their houses also provide the sacred room to reflect the existencse of God within their life. To sum up, those beliefs are, to some extent, in line with the Islamic norms practiced by Muslim in their daily life. Basically, symbols in the house contain universal symbol, except for goah which is believed as Dewi Sri’s room. However, the house’s design, form, and arrangement are quite similar to Islamic architecture with some restrictions states as Islamic portrait within local wisdom framework

Collaboration network of the authors

9 authors · 13 co-authorship links · 5 across different organisations

Hover or tap a name to highlight its co-authors. Double-click to open the author's page.

  • Institut Agama Islam Negeri Kendari
  • Universitas Muhammadiyah Kendari
  • Different organisations
  • Same organisation
  • Affiliation unknown
  • Thicker line = more joint articles · bigger circle = more articles
Show as table
Co-authorOrganisationJoint articles
Suarni SuarniUniversitas Muhammadiyah Kendari2
Yusuf YusufUniversitas Muhammadiyah Kendari1
Ahmadi AhmadiInstitut Agama Islam Negeri Kendari1
Laode AnhusadarInstitut Agama Islam Negeri Kendari1
Nurjannah NurjannahInstitut Agama Islam Negeri Kendari1
Finsa Adhi PratamaInstitut Agama Islam Negeri Kendari1
Nurlaela NurlaelaInstitut Agama Islam Negeri Kendari1
Rosmini RosminiInstitut Agama Islam Negeri Kendari1

Affiliations come from OpenAlex; journal OAI-PMH metadata carries none. Authors without an OpenAlex ID are matched by name, which can merge or split people.

This record comes from Crossref (what the publisher deposited), because the journal's own OAI-PMH endpoint could not be harvested.

Metadata source: Crossref API (cadangan, berdasarkan ISSN) https://api.crossref.org/journals/2541-0717/works, first harvested 29 Okt 2026, last seen 1 Nov 2026.
Metadata as oai_dc, converted from Crossref
<oai_dc:dc xmlns:dc="http://purl.org/dc/elements/1.1/" xmlns:oai_dc="http://www.openarchives.org/OAI/2.0/oai_dc/"><dc:title>Potret Islam dalam Bingkai Kearifan Lokal:  Studi Makna Arsitektur Kampung Naga</dc:title><dc:creator>Alifuddin, Muhammad</dc:creator><dc:description>&lt;jats:p&gt;This research aims to describe the form and meaning of house in Naga in term of emic and ethic perspectives. This study focuses on the form and space of house arcithecture as well as the symbolic meaning of house for people living in Naga. The data is generated through a series of interview, participant observation and library research. The research shows that the form of Naga’s house is closely related to their belief in which the world is divided into three, i.e: upper world, middle and the lower one. In addition, that form also reflects their views on the place of men and women within the house. Though separation is required by their tradition, they also provide the neutral room in which male and female could meet together. Their houses also provide the sacred room to reflect the existencse of God within their life. To sum up, those beliefs are, to some extent, in line with the Islamic norms practiced by Muslim in their daily life. Basically, symbols in the house contain universal symbol, except for goah which is believed as Dewi Sri’s room. However, the house’s design, form, and arrangement are quite similar to Islamic architecture with some restrictions states as Islamic portrait within local wisdom framework&lt;/jats:p&gt;</dc:description><dc:publisher>Institut Agama Islam Negeri Kendari</dc:publisher><dc:date>2018-01-23</dc:date><dc:type>info:eu-repo/semantics/article</dc:type><dc:format>application/pdf</dc:format><dc:identifier>https://doi.org/10.31332/ai.v12i2.644</dc:identifier><dc:identifier>10.31332/ai.v12i2.644</dc:identifier><dc:source>Al-Izzah: Jurnal Hasil-Hasil Penelitian; Vol 12 No 2 (2018); 112</dc:source><dc:source>2541-0717</dc:source><dc:source>1978-9726</dc:source><dc:relation>http://ejournal.iainkendari.ac.id/al-izzah/article/viewFile/644/598</dc:relation><dc:rights>http://creativecommons.org/licenses/by-nc-sa/4.0</dc:rights></oai_dc:dc>